texts: Is it allowed to feign being a Muslim to protect one's GPA?

texts:
I am currently studying Arabic in university and have the following question:

If it is known that the Arabic Language Studies department at a particular school is vehemently anti-Israel and anti-Semitic (which are somewhat in vogue these days), and that in the past, openly religious Jews who have tried to go far in the study of the language have not done well and have "mysteriously" gotten poor grades (which have discouraged them from continuing their study of Arabic), may one present themselves, upon entering their study in the department, with an Arabic name and instead of a kippah wear a kufi (of a style not necessarily unique to Muslims), wear their ssissith in, and on holidays wish their teacher and fellow students "Eid Mubarak" (Arabic for "happy holiday") if the intent of all of this is merely to allow them to assume that such a person is a Muslim?

According to Jewish law may one allow the Arab staff of a university and their classmates to incorrectly assume that they are a Muslim in order to protect their GPA, especially if they never directly say that they are a Muslim? Have Jews in history ever allowed Muslims in their societies to believe that they were Muslims in order to protect themselves from potential loss? Are there any sources that discuss this?

Thanks. Kol tuv.


texts: Can a Kohen be called for the 4th or 7th Aliyah?

texts: My nephew is having his Bar Mitzvah and we are a family of Kohens. My older Brother was hoping to be called for the first Aliyah and wanted to honor me with either the 4th or 7th one.  The Rabbi at the shul however says that only one Kohen is to be allowed. I understand that this can be an Ashkinazi tradition but am curious how common this is. Is it true that other Ashkenazi Rabbis would allow a second Kohen just as long as two Kohens aren't called back to back, or is that a Sephardic tradition. The Shul is in Boston and is considered Traditional/unaffiliated.  The Rabbi is a graduate of Hebrew College Rabbinical School.


texts: At what point does a Jew going against tradition establish a legitimate extension to that tradition?

texts:
This question is in reference to tzitzit knots but it can really apply to any Jewish tradition which comes in "flavors" so to speak.

Tzitzit are an interesting article because they tend to come in a variety of options depending on your cultural background. The differences being the way Jews choose to tie off their Tzitzit.

There's a very cool image which shows the various tying styles. Some of these are from specific ethic sub-groups (sephardic, Ashkenaz, etc.) and others have more to do with specific leaders or schools of Jewish thought.

My question relates to how a novel method of practice eventually becomes a norm.

I'm an Ashkenazi Jew. While I tie my tzitzit using the Ashkenazi method, I would never tell a Sephardic Jew that they're wrong because of their method for tying their strings. That being said, if I saw a Jew tying their tzizit using a random style completely unrelated to Jewish tradition, I would correct them.

This is where my question comes in. I was curious as to how these shifts in what was an original historical practice eventually get recognized and legitimized. When did these new ways become recognized as legitimate?

At some point, one Jew had to have chosen to go against the grain and do something a new way. At what point are they seen as legitimate rather than breaking the established rules?

Thank you in advance!


texts: Rov Menashe Klein's Mishnah Halachos 18 vol responsa

texts: I have been searching online as well as in seforim stores and can't seem to find a set of Rov Menashe Klein's Mishnah Halachos Shut set?  Does anyone have any ideas where I could find a set.  Thanks!


texts:
The verse says (Shemos 17:13): And Yehoshua weakened Amalek and his nation in accordance with the sword.

Who did he weaken exactly - what's the difference between Amalek and his nation? Or is there a different antecedent of "his"?

Also why לפי חרב, if the meaning is with the sword, בחרב is much clearer?


texts: Why was Rabban Gamli'el against Hassidic farmers?

texts:
I'm really puzzle by Rabban Gamliel's statement in Avot 2:5

וְלֹא עַם הָאָרֶץ חָסִיד

A man of the earth (a farmer) cannot be a Hassid.
I've met many Hassidic farmers who are wonder, humble, charitable people. Their cows' milk and meat has been donated to thousands of hungry families over many years. I can't understand why Rabban Gamliel despised Hassidic farmers.
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Are there any sources in Halacha that would suggest  shipping a package to a random house in my neighborhood that no one lives in and taking the package is a sin? (The house is for sale, also you payed for the package)


texts: Sephardic communities that stand to put on hand-t'filin

texts:
Rabbi Shimon Eider's book, Student Edition of Halachos of Tefillin, dates to 1985. In it (section Ⅲ D 7), he writes:

  Some Poskim hold that one should sit while putting on the Shel Yad and stand while putting on the Shel Rosh; this is the minhag of Sefardim. Other Poskim hold that one should stand while putting on both the Shel Yad and Shel Rosh; this is the minhag of Ashkenazim.

The claim that Sephardic Jews customarily sit, and Ashkenazic Jews customarily stand, while donning the hand-t'filin accords also with what I have always understood to be the case (for what it's worth). There's a little more information on this practice elsewhere on Mi Yodeya.

However, in the past year or so, I have seen three or four Sephardic Jews in Ashkenazic synagogues donning the hand-t'filin while standing. While it's certainly possible that they are ignorant of the common practice or have decided on their own to ignore it in an Ashkenazic synagogue in order to act like those around them (an idea with halachic basis in some contexts), I wonder whether there is more to it than that. Specifically:

Are there any Sephardic communities that have always had the custom of standing to don hand-t'filin? Which?


texts:
According to the Talmud Pesachim 46a, a non-leavened dough should show signs of Chimutz within a shiur of walking a Mil (or 4 Mil according to the Yerushalmi), which is 18 to 24 minutes. Similarly if one made a Daysa with wheat flour or grain, Chimutz would occur in minutes, as one is heating it up.

The problem is an obvious one. If no yeast is added to the dough it will be well over 24/48 hours before there can be any signs of rising. This is to allow the tiny amount of natural yeast in the flour/air to build up to a level high enough to trigger the fermentation of the dough. It is only when the starch breaks down into CO2 & alcohol that the rising can begin. It would seem that scientifically nothing significant at all is happening before many hours pass.
The question would, therefore, be - what actually is happening after 18 mins?

  One could, perhaps, try and say that this would be another example of Chazal describing something that we do not observe scientifically today. I believe that this would be false as the kneading, fermenting, and baking processes were extremely common and found in every household. They for sure would have been aware of this problem (of nothing happening after 18 mins). Additionally there are Mishnayos that state clearly that without a certain amount of yeast no discernible fermentation takes place (see Orlah 2:8-11 and Temurah 1:4).

Are Chazal, perhaps, referring to some metaphysical changes? Would this be what the Torah is concerned about?
Would be interested to hear any theories/opinions about this.


texts: Are there any halachic issues with cut flowers grown in Israel?

texts:
Produce grown in Israel is subject to many additional agricultural laws (shemita, terumah, maaser, etc.). Thus occasionally there are alerts about bell peppers, etc. for sale in American supermarkets which are product of Israel and have special halachot regarding how they should be treated.

Occasionally I've seen cut flowers for sale, grown in Israel. Any issues we need to know about those?


texts: Does remembering the deceased benefit them?

texts:
Q in short:
I can think of ways in which remembering those who have died benefits us (e.g. reminds us that our time here is limited).  And of course, the common לעילוי נשמת of doing (or causing) a mitzvah in their merit - benefits them.
However, in what way does *simply stating their name זכירה benefit the deceased themselves as it seems from the Rashi below and practice of some form of memorial (attaching their name to shul, sefer, etc)?
More detail:
Rashi in Megillah 3:9- explains that when Rus asked Boaz to marry her (it wasn't for the sake of yibum as Rashi holds (1:12) that she converted after Machlon died, and thus wasn't זקוק ליבום)  therefore he explains her request for marriage was as a package with the acquisition of his field so that "שיזכר שם המת על נחלתו כשאבא אל השדה יאמרו זאת אשת מחלון" (so that people will remember the name of the deceased (Machlon) - when I (Rus) come to the field they'll say this is the wife of Machlon.) see ציץ אליעזר חלק יז ס' מב
Thus it seems that there is a benefit to the deceased themselves when their name is mentioned "down here" (or at least in connection with their field).
My question is how/why should it benefit them?  Being that this world is a "corridor" to עולם האמת, once they've gotten there, to what benefit could it be to them to have their name mentioned in עולם השקר?  Especially as it seems from that Rashi that it's not even being mentioned in relation to their good deeds (כענין זכרהו לטובה) but simply the mention of their name (at least in connection to their field)


texts: Why does God need Moshe to deliver the 10 plagues?

texts: Why does Hashem command Moshe to perform each macah (plague)? Hashem can perform the Macot himself (by sending malachim).


texts: How do Jews handle when a baby dies due to circumcision?

texts:
This is a real question. I personally know of two cases. One is a friend of mine in USA. The other is in UK via my wife on a professional basis, where I was able to read the coroner's report. This is in addition to cases I know of via newspapers.

The case involving my friend is the core motivation for this question. She is in a paradox of faith and anguish.

What comfort is there?

What scripture can you turn to?

What can you say to the grieving mother?

How does the mohel handle his feelings of guilt?

How does the community respond if that bereaved mother now refuses to have a future son circumcised?

How does the community respond if that mohel now refuses to conduct another circumcision?


texts: My 8 year old son wants to build a mizbeyach or a simple beit hamikdash structure on Minecraft. I know nothing about Minecraft and he is not great at it, though he uses it a lot. Does anyone know how to do this or where we can find instructions? With many thanks!


texts: Can "round" refer to an ellipse, in the case that ratio of circumference to length is 3:1?

texts:
As quoted in Eruvin 14a, from Kings I 7:23, we know that Shlomo's pool was round, measuring 10 across and 30 around. There have been discussions about how the ratio of these (3:1) is only an approximation to pi, or that it deals only with significant figures.
Are there any sources that deal with the possibility that the pool was not circular, but rather an ellipse? A major axis of 5 and minor axis of 4.543 would give a circumference of 30. Are these any other places where sources discuss elliptical shapes as ways of resolving a seeming contradiction?
Of course, this is separate from the discussion in the daf regarding the shape of the 3D pool. The calculation of volume would have to change to accommodate the difference in area of the top (ellipse would have an area even smaller than the circle).


texts: Why don't we pronounce the second ש in יששכר?


texts:
When written on a tombstone, what does נלבעה mean (e.g. נלבעה יום שישי)?

Also, more importantly, which is more correct: נלבעה or נלבע"ה? Is the quotation mark necessary to indicate proper meaning (i.e. because it's an acronym)?

Furthermore, should it be: נלבעה ביום שישי? Or, is shishi just fine?

Thanks very much for your help and advice.


texts: Is there any Appeal Process after a Ruling of a Beis Din

texts:
Granted Avram Avinu didn't accept the initial sentence, but that was regarding a decree of Hashem.
Nowadays, is there in the legal structure an appellate Beis Bin where one can have recourse to have a decision reconsidered?
Historically, are there any examples in Sha"s in that regard?
Also, this is probably going too far, but is there anything like that for a Teshuva? That I would doubt.


texts:
If I am praying next to an elderly person who I know is somewhat dependant on my help to find the place in the prayer book, at what points in davening may I silently direct him to the correct page/place (eg by turning the page in his siddur or pointing to where the chazzan is up to)? Can this be done while I am still saying shmona esrei if the chazzan begins his repetition before I am finished?  I expect I can at most if not all other points in davening, but am open to hearing otherwise.  Does it matter if someone else might come over to help if I don't?

Partially inspired by: Am I allowed to interrupt someone in the middle of Shmoneh Esreh if my question is related to davening? though in my case the help is going the other way.


texts: Interruption while listening to Megillat Esther

texts:
I was on the bima during the Rabbi's reading of the Megillat Esther this year and was holding one end of the scroll flat. As he advanced through the columns he moved the scroll along and at one stage I let go of my end by accident. The scroll immediately started to roll up but he caught it and we folded it properly again.

When this happened I said 'Sorry' without thinking and then realised I had made a hefsek during the reading.

Afterwards I asked if that counted as a hefsek and was told there is room to be lenient.

My question is how is a hefsek defined in this context? Please supply sources.


texts:
Here I've read, that the Rambam in yesode hatorah says, G-d has no emotions.

But the Torah is full with things like:

what He hates (usually the breaking of His laws, especially the sins related idolatry, or if the people doesn't believe him enough strong)
what He likes (mainly the odor of the burning sacrifices)
He repents the creation of the antediluvian humanity, even exterminates nearly the whole,
but after the Flood, He also smells Noah's sacrifice in the new Earth, and says in His hearth to not do that again.

How G-d doesn't have emotions? As I see, he does his task highly emotionally.


texts: Rav S.Z. Auerbach on Toveling Tables and Refrigerator Shelves

texts:
According to Rav Shlomo Zalman Auerbach, z"l, as cited by the Kof-K, tables do not require tevila.  However, he is cited in the same Kof-K article as having seemingly allowed omitting tevila of refrigerator shelves only because they are part of the appliance:

  Refrigerator Shelves- If the food is not placed on these shelves directly there is no requirement for tevilah. Be’er Moshe 4:99, Tevilas Keilim 11:10, Minchas Shlomo 2:66:8, Shalmei Moed page 555. Some say it is always exempt because it is butel to the refrigerator (Shalmei Moed ibid).

What reasoning is employed by Rav Shlomo Zalman, z"l, to rule leniently with regard to tables (that apparently isn't usable by shelves)?


texts: May one transfer from one reshut hayachid to another?

texts: It is forbidden to transfer on shabbat between a reshut hayachid and a reshut harabim, or 4 amot in a reshut harabim. Additionally, the Rabbinical law of eruv forbids transferring from houses into an outer courtyard, or from a courtyard to the outer mavoi. But aside from this, is it generally permissible to transfer in between two reshuyot hayachid - e.g. from my courtyard to my neighbours'?


texts:
In YD Siman 151 it discusses the things that one is allowed and not allowed to sell to a gentile (for reasons that they might be used for Avodah Zara -- idol worship). I didn't see the following particular case discussed in Shulchan Aruch, although perhaps someone will find a reason why it's a problem.

If someone outside of Eretz Yisrael has a large piece of land that a gentile wants to purchase for the purpose of building on it a church or a school to train Christian leaders (or perhaps to build a building for actual idol worship), is one allowed to sell the land? Again it's not a building or house that is being sold, just land, and this is outside of Eretz Yisrael. May he sell the land?


texts: Can one's merits or one's part in the World To Come be traded?

texts:
Say, someone is very afraid of his sins and the future punishment in Afterdeath. However, he did a lot of Mitzvos also and he's promised a part in the WTC as all Jews are.

Can he trade in the Heavenly court his merits for his punishment?


texts: Why take t'ruma? Aren't people trusted to do so?

texts:
I don't know much about hilchos z'raim (agriculture-related law), but from the mishnayos I recall as follows: If one acquires produce from someone who cannot be trusted to tithe, then he must take the "first tithe" (maaser rishon) from the produce, as well as others, but not t'ruma, the initial tithe that goes to a kohen. This is because everyone, even those who cannot be trusted to tithe in general, can be trusted to take that tithe.

Yet I find that nowadays people do take t'ruma. In fact, the standard tithing text (in various versions that I've seen in prayer books and elsewhere) says to take t'ruma. Even if it gives separate instructions for what to do in case of tithing out of doubt (where tithing is only likely and not surely necessary, i.e. where one acquired the produce from an unreliable source rather than, say, grew it), those instructions do not say to skip taking t'ruma.

Obviously, something has changed over the years. What is it? Was there a decision made at some point that people are no longer trusted to take t'ruma? If so, when and by whom was that decision made and accepted? Or, if not, then what happened to cause the common practice today that people take t'ruma from produce acquired from someone not trusted to tithe?


texts: Hashem is here, Hashem is there......REALLY?

texts:
The song "Hashem is here, Hashem is there..." seems to pose many interesting theological problems.  What concerns would you have with this song? How would you educate your child on the challenges this song presents?

The lyrics are:

  Hashem is here, Hashem is there, Hashem is truly everywhere.
  Hashem is here, Hashem is there, Hashem is truly everywhere.
  Up, up, down, down, right, left and all around, here, there and everywhere,
  that’s where he can be found. (As quoted here).


texts: Was Adam aware of his other part before separation?

texts:
וַיִּבְרָא אֱלֹקים אֶת־הָאָדָם ... זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
And God created man in His image, ... male and female He created them. (Gen 1.27)

Rashi brings Midrashim:

But according to a Midrashic explanation, He created him at first with two faces, and afterward He divided him. (Genesis Rabbah 8:1 and see Eruvin 18a)

Adam was very upset not having a spouse and was very happy to meet one after G-d split them apart (acc. to that Midrash). That implies he wasn't aware of his other half.
Why, weren't they symmetrical, wasn't the other, feminine, part alive and talking? What did Adam think his back was?


texts:
I always thought it was a misconception to be "half-Jewish". Usually the speaker means one of their parents are Jewish, making them either fully Jewish or fully Gentile.

However, I saw today that the Minchas Chinuch (Kometz HaMincha #347) suggests the possibility of such a status (although in  Minchas Chinuch he seems less sure). The case is two people own a non Jewish slave (not an Eved Kenaani, but with קנין הגוף). One frees their half, and the half slave converts. The free half is Jewish, and when the remaining half is freed, it remains Gentile.

I'm looking for other sources which discuss such a status. Maybe they disagree with the concept and say the Jewishness spreads (as Minchas Chinuch suggests, unlike in his Kometz HaMincha). Maybe they discuss the practical ramifications that the Kometz HaMincha brings, or suggest new ones.

I'm already aware the Ben Ish Chai in Benayahu (Eruvin 18a), amongst other places, discusses this concept, and relates it to Siamese twins. The Kometz HaMincha also quotes a Turei Even which discuses this, but I don't know what he says.


texts: Isn't avuncular marriage considered incest in Judaism? Doesn't that mean that Moses was a product of incest since his mother was married to her nephew?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Attending a christian Funeral in a church

texts:
Is it permissible for a jew to attend a christian funeral service ? Specifically, in a church ?

If so, is it a serious breach of jewish law ? How serious ? How can one perform redemption for such a breach ?

What if this is a special case, such as a convert participating in the funeral service of a close relative, such as a parent ?

Thank you in advance.


texts:
Berakhot 59a

  אמר רבי אלכסנדרי אמר רבי יהושע בן לוי הרואה את הקשת בענן צריך שיפול על פניו שנאמר כמראה הקשת אשר יהיה בענן וגו׳ ואראה ואפל על פני לייטי עלה במערבא משום דמחזי כמאן דסגיד לקשתא אבל ברוכי ודאי מברך
  Rabbi Alexandri said that Rabbi Yehoshua ben Levi said: One who sees a rainbow in a cloud must fall upon his face, as it is stated: “As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face” (Ezekiel 1:28). Yet, in the West, Eretz Yisrael, they would curse one who fell upon his face when seeing a rainbow because it appears as one who is bowing to the rainbow. As far as blessing is concerned, however, all agree that one certainly recites a blessing.

Jews tend to pray when the sun is low on the horizon (Psalms 72:5, Berakhot 29b). Rainbows are most common when the sun is low on the horizon (Science 101a). Jews bow when they pray (Berakhot 34a).

What if a Minyan is meeting outside (or facing large windows) and a rainbow appears opposite them? Should they face the wrong direction? Proceed as usual? Delay?

Does it matter which prayer they are gathered to pray? Delaying Mincha could mean missing it entirely, delaying Shacharit could mean missing its ideal time, and delaying Arvit would probably be a good thing anyway. What if delaying will break up the Minyan?

Do any sources address this case and invoke the above cited curse? Does bowing without falling on one's face not qualify?


texts: Why measure the side of the square by quartering its circumference

texts:
The Mishna in Ohaloth 12:6 informs us that you need a Tefach of width to bring Tumah from one location to another:

קוֹרָה שֶׁהִיא נְתוּנָה מִכֹּתֶל לְכֹתֶל וְטֻמְאָה תַחְתֶּיהָ, אִם יֶשׁ בָּהּ פּוֹתֵחַ טֶפַח, מְבִיאָה אֶת הַטֻּמְאָה תַחַת כֻּלָּהּ. וְאִם לָאו, טֻמְאָה בוֹקַעַת וְעוֹלָה, בּוֹקַעַת וְיוֹרָדֶת. כַּמָּה יִהְיֶה בְהֶקֵּפָהּ וִיהֵא בָהּ פּוֹתֵחַ טֶפַח. בִּזְמַן שֶׁהִיא עֲגֻלָּה, הֶקֵּפָהּ שְׁלשָׁה טְפָחִים. בִּזְמַן שֶׁהִיא מְרֻבַּעַת, אַרְבָּעָה, שֶׁהַמְרֻבָּע יָתֵר עַל הֶעָגוֹל רְבִיעַ:
[With regard to] a beam which is placed across from one wall to another and which has uncleanness beneath it: If it is one handbreadth wide, it conveys uncleanness to everything beneath it; If it is not [one handbreadth wide], the uncleanness cleaves upwards and downwards. How much must its circumference be so that its width should be one handbreadth? If it is round, its circumference must be three handbreadths; If square, four handbreadths, since a square has a [circumference] one quarter greater than [that of] a circle.

Firstly, regarding the circle, as we all know, if the circumference is only 3 tefachim then we are missing about 3mm from the required Tefach.
But more peculiar is the "divide the circumference of the square by 4". It seems one could simply measure any one side.
However, even that isn't accurate, for if the square beam isn't sitting perfect horizontal - like this: ■ - but is (in the extreme case) sitting tilted - like this: ♦ - then the "divide the circumference by 4" is totally wrong! We now have 1.41 Tefachim. A circumference of 2.84 Tefachim would be sufficient to get us a 1 Tefach for the Tumah to travel underneath.
So: Why is the Mishna assuming the beam is sitting "square" (like this: ■) and why do the meforshim all seem perplexed by the unnecessary mathematics, but none of them seem to notice that we have a real question if the beam is sitting like this: ♦ ?


texts: Does one need to tovel keilim that are indicated as being made of "enamelware"? Should a bracha accompany the tevila?


texts: What is the origin and/or earliest use of the Ushpizin prayer (invitation of the 'exalted guests') during Sukkot?

texts:
While reading about Sukkot1 I came across a mention of a prayer recited during Sukkot, during which a celebrant invites the seven 'exalted guests' (well-known heroes and leaders of the Hebrew people/religion) into his home before a meal eaten in the sukkah. According to the Wikipedia article, this originates with Isaac Luria's Kabbalah tradition, and I haven't found any other references to this prayer/ceremony that he called ushpizin (Aramaic for 'guests') elsewhere.

My question is, is there any earlier form of such a tradition predating Lurianic Kabbalah? If not, when was this first openly used by the Jewish community?


texts: PTIJ: Who were the two maidservants of Shushan?

texts:
We learn in Keilim 17:9:

ושתי אמות היו בשושן הבירה
There were two maidservants in Shushan the capital.

Who are these maidservants? How are they connected to the Purim story? Where are they mentioned in Megillat Esther?

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


texts: How long did the showdown with Paro last?

texts:
Recently my torah-study group was discussing the events of Parshat Sh'mot, and someone claimed that people could only gather straw for bricks in the fall (I don't know if that's true) and the exodus was in the spring, so "obviously something was wrong in the timeline here".  I countered that the text doesn't tell us how long it was from Moshe's initial "let my people go", through all the plagues, to the exodus, but we didn't find any commentary on this in the assortment of chumashim we had to hand.  It came to light that some of us assumed this played out over a few weeks while others assumed it took months.

We know some small lower limits (like the plague of darkness lasted three days), but do we have sources that speak to this question?  How long did the harsher service and the plague show-down last?


texts: Did the Samaritan cities fight with the Hellenists against the Maccabees?

texts: The antipathy of the Judeans towards the Samaritans is well known. Is this simply because of the ethnicity ascribed to them in 2 Kings 17:24-26 and their unsanctioned temple, or were they also mortal enemies in the time of the Maccabees?


texts:
While it's certainly very crude, if not plain gross, it's not all that uncommon for people to use social media sites like Facebook while in the bathroom.

Many Posekim forbid speaking in the bathroom, at least while one is in the process of relieving oneself.

Is social media use of this type considered speech that is forbidden in the bathroom?


texts:
Ohalot 4:1 says that where there is a source of tumah beneath a cupboard, everything in the house is tamei.
ArtScroll adds that the things in the cupboard remain tahor: “the tumah penetrates into the cupboard only to the extent of passing through it to go beyond it (into the house) but not to the extent of making anything in the cupboard tamei”.
It cites three sources: Rash, Chazon Ish 3:3, and Mikdash David Kuntres Tohorot 1:3 ד״ה הנה זה. I’ve found the relevant passage of Mikdash David and pasted it below. Rash is available here and Chazon Ish here. Only issue is… I can’t follow the argument! Can anyone help me understand these sources and how it is that tumah can pass through a cupboard while leaving the contents tahor?

מקדש דוד קונטרס מעניני טהרות סימן א ——— הנה זה דכלים המוקפין צ"פ דמצילין
רק ע"מ שבתוכן ולא ע"מ שחוצה להן נראה דאין זה רק שאין חוצצין דחשבינן
כאילו אינן רק דלענין מה שחוצה להם ג"כ מביאין דלענין זה הטומאה נכנסת
לתוכן וראיה לזה ממ"ש הר"ש ז"ל פ"ד גבי מגדל היה עומד בתוך הבית כלים
שבינו ובין הארץ שבינו לבין הקורות אם אין בהם פ"ט טהורין טומאה שם הבית
טמא וכתב הר"ש ז"ל משום דטומאה בוקעת לתוך המגדל ויוצאת מפתחה להבית ע"ש.
וקשה איך נכנסת הטומאה לתוכה הא מיירי במגדל הבא במדה והוי ג"כ כמו מוקפת
צ"פ כמ"ש הר"ש ז"ל שם א"כ אף טומאה רצוצה אין נכנסת לתוכה ומ"ש מכוורת
וטומאה רצוצה תחתיה דכל מה שבתוכה טהור כמ"ש הר"ש ז"ל בפ"ט וע"כ כיון
דהכא מיירי לטמא את הבית שהוא חוצה לה וע"מ שחוצה לה אינה מצלת כמו התם
בכוורת וכיון שכתב הר"ש ז"ל דהטומאה בוקעת למגדל ויוצאת מפתחה להבית מוכח
דלענין מה שחוצה לה הטומאה נכנסת לתוכה ויוצאת מפתחה שהוא מן הצד לבית
דמביאה את הטומאה לבית כמו שאר אהל:


texts: Wearing a candy-bracelet tied using red string outside an Eruv on Shabbos

texts:
What are the Halachic ramifications of wearing a Western Wall red string (which people consider clothing) which has candies tied to it (like a candy-bracelet) on Shabbos outside an Eruv? Is it considered clothing if the wearer enjoys both the candies on it and the string itself, and would anyways wear it even without the candies?

Would one be allowed to chew the candies while outside an Eruv?

Is licking food outside an Eruv any different?

Would Mares Ayin forbid this act, because others won't know that this is a dual-purpose bracelet, or could that be avoided with a specially-made red candy bracelet?


texts: What observable phenomena show that we live in the pre-Messianic era?

texts:
There's no doubt that we live in a very special era of fast and huge technological, social, scientific, economic, psychological and other changes. The world is also getting closer to the 6000 year bar, which traditionally marks the coming of the Moshiach.

What observable phenomena correlate to our Sages' outlook on the pre-Messianic era?


texts: What's a common blessing given to people at a brit milah?

texts:
What is a common blessing given to the father/mother of the child receiving the circumcision when attending a brit milah (circumcision)?

What is a common blessing given to the friends and relatives of the child receiving the circumcision when you are attending a brit milah?


texts:
I remember a few years ago reading a compilation about the holocaust, including many articles about Agunas and such Halachic questions that were caused by the holocaust.  It included a Hashkafa section where it quoted R' Desler posing a reason for the holocaust, and although it was quoted to be in Michtav M'Eliyahu V.3, I have never been able to locate it.  Does anyone know of a source where he discusses the topic?
Thanks!


texts:
It says in an article at VBM Torah:

  It should be remembered that Halakha makes explicit mention of particular bodies to whom it is permissible to lend at interest (e.g., the community)

So what Jewish institutions / bodies are we allowed to lend to at fixed interest and under what circumstances?

What are the sources for this allowance?


texts: What was the reason why Jews specifically used the substitute Adonay/Kyrios for the Tetragrammaton?

texts:
God has one name. ‘’I am Yhwh and that is my name’’ (אֲנִ֥י יְהוָ֖ה ה֣וּא שְׁמִ֑י Isaiah 42:8).

In the Hebrew Pentateuch the name of God was the Tetragrammaton (the four letter) ‘Yhwh’.

The Jews respected the Hebrew name of God so much to the point of actually using a substitute word for the divine name which was ‘Adonay’ (my Lord) whenever they spoke of it or read of it in the Tanakh. The exilic Jews followed this tradition of using a substitute for the divine name and they translated the name of God as Kyrios in Greek as found in the Septuagint. Kyrios simply means ‘master, owner, lord’.

What was the reason why the Jews specifically used the substitute Adonay/Kyrios for the Tetragrammaton?


texts: Taking a shower after mikveh for men - where is the Ari source that one shouldn't?

texts: A previous question discusses whether men should avoid showering after using the Mikveh. I have heard specifically that the Ari Z"l frowned upon this. Can anyone please quote the source, if one does exist?


texts: What is the nature of the obligation to answer to Kedusha?

texts:
Inspired by Reaching kedusha during silent shemone esre among many others, and the comment, "'fulfill the obligation of someone who missed the Kedusha during the Amidah' What obligation is this exactly?" by DoubleAA, here.

Why exactly do we stop and join in with the Kedusha? We have already (presumably) said the bracha of "ata kadosh" in our silent amida, and, strictly speaking, originally, the need for any chazara was instituted only to account for those who would not daven on their own so in a case where all could daven, there would have been no "Kedusha" to say.

This question arises when I am davening with one minyan within earshot of another minyan (which happens at the Kotel among other places). If I am in the middle of my silent amidah and another minyan is saying kedusha, do I have some transcending obligation to stop (as per the requirement discussed in the linked question above) because kedusha is its own obligation or is kedusha related to the repetition of prayer which I am saying as the chazara would supplement my prayer in my minyan, so I would not be exempted of some local obligation by the kedusha from another minyan.


texts: How do I resist the urge to use my phone on Shabbat, and have fun?

texts: I get bored on shabbat and have a hard time staying away from my phone do you have any advice for fun things to do on Shabbat?


texts: Why did Achashveirosh take Esther if she was already married?

texts:
According to the opinion that Queen Esther was married to Mordechai.

Achashveirosh was looking for unmarried girls (Esther 2:2–4). Why did he take a married woman? Especially considering that Queen Esther was not looking to get married, why didn't she just make her marital state public?


texts:
I am looking for word processing software where one can have main text in middle and commentaries on the sides and bottom similar to the talmud, mishna or shulchan aruch layout.

Should be able to adjust automatically and provide a way to cross link commentaries to the main text.


texts:
The repeated paragraph in Selichot that introduces the Thirteen Attributes includes the phrase "increasingly grants pardon to careless sinners and foregiveness to willful ones" (Artscroll Siddur tranlsation). I have seen at least three different vowelizations of the Hebrew text of this phrase (capitalizations are to emphasize the differences):

marbeh mechila LEchatta-im uselicha LAposhe'im (e.g. Artscroll)
marbeh mechila LAchatta-im uselicha LAposhe'im (e.g. Chabad (PDF))
marbeh mechila LEchatta-im uselicha LEfoshe'im (I forget where, but I've definitely seen it, probably in an older Machzor or Selichot book.)

Usually, "le" would mean "to," while "la," would mean "to the."

Questions:

Why are there different versions of this?
Do the different versions imply different meanings?
Why does Version 1 apparently include "the" for the second class of sinners, but not the first?
Why is Artscroll's translation, which omits a "the" for the second class of sinners, apparently inconsistent with its version (1) of the Hebrew text?


texts: Revenge when the other relies on 'immunity'

texts:
Is it permitted to take revenge when the other keeps his negative behavior, relying on "immunity"?

Let us take example to understand well things.
Mr T and Mr R are neighbors. Mr R is an evil and hypocritical rasha, and will never ever do a good action to Mr T. Especially, when T asked to borrow something, R always refused (let's say this occurred many many times). But, frequently, Mr R brings his honey fake smile and knocks at T's door to borrow things (let's say he brings them back OK).
This is causing chagrin to Mr T to be abused by his enemy, who knows he will keep his disgusting behavior towards him, and relying on the fact his kind neighbor is yere shomaim.

But what to do? If he refuses, does he transgresse issur neqima? Or even if he just became angry and shows the rasha he is not duped, does he transgresse issur netira ?

Seems obvious Tora doesn't ask from us to be naive and abused. But is there clear limits in posqim etc?


texts:
An old (formerly used) synagogue building in my town has this sign on the front of it:

The text says "Shaaray Torah", the name of the congregation, but what is the meaning of the two qofs above it?


texts: In a mixed marriage, is a Jewish woman liable for kareit if they have relations while she's niddah?

texts:
I know that per torah, if a (Jewish) man has relations with a woman who is niddah he is punished with kareit.  I have been told that in this case the woman is also punished with kareit.

Is the woman's kareit dependent on the man's, or independent?  If a Jewish woman (who is niddah) has relations with a non-Jewish man -- a man who is not subject to kareit because he's not Jewish -- then is she still punished with kareit?


texts: English translations of Rabinnical statements not available?

texts:
I do not speak or read Hebrew, I am trying to conduct my own research into the materials cited at Does the talmud promote pedophilia?

and most of the quoted source material (with obvious exception of the Talmud) does not appear to be available in English translation.  I am especially talking about Shulchan Aruch, Even Ha'ezer, section 37 (laws for betrothing a little girl), and about R' Ya'akov Emden (Sh'eilas Ya'beitz I, §14, and the Aruch HaShulchan (EH 37:33).

If you could help me locate such English translations, that would be great.  If in some cases there are no English Translations, I'd appreciate suggestions on how to get such translation.  I know nobody who reads Hebrew, and don't know if Google Translate would provide a sufficiently accurate rendering.


texts: What does the Torah teach about "non-traditional" gender roles?

texts: Due to a chromosomal abnormality, and its effects on my body, I do not fit into a traditional binary gender class.  I have therefore taken to calling myself transgendered, as it's much easier than explaining my condition to others.  What does the Torah say in regards to this?  I'm not genetically a "true male", nor am I anatomically a "true female", but somewhere in between.


texts: Moshe davening 515 times to enter Eretz Yisrael

texts:
I have recently heard that since the gematria of Va'etchanan is 515, Moshe davened 515 times to enter Eretz Yisrael before Hashem told him he couldn't daven anymore. The reason is that if he would have davened 1 more time, Hashem would have had to let Moshe enter Eretz Yisrael on the 516th time.

Some people say that the reason why Hashem would have had to let Moshe in on the 516th time is that there are 516 hours between the beginning of Rosh Hashanah until the end of Hoshanah Rabbah, so Moshe davened every hour to be let into Eretz Yisrael.

I thought that this made sense, however after doing some math, I realized that Hoshanah Rabbah is the 21st day of Tishrei, and there are only 504 hours in 21 days. So where do they get the extra 12 hours from?

I am asking 2 questions:

I am not sure of the source for this statement so I wanted to know if anyone knows the source since that might help me solve my problem?
Where do the Rabbanan get the extra 12 hours from?


texts: What is the Chabad custom regarding eating matza meal or letting any water come in contact with matza?


texts: Singular and plural language in Deut. 4:25

texts:
Why does the Pasuk (Deut. 4:25) switch between singular and plural when building up to the consequences of what "you will [do]"?

"When you (sing.) will have children and grandchildren, and you (pl.) will have been in the land (a long time)..."


texts:
What are the boundaries for when one says סברי or ברשות before making a blessing?
(As an example, my siddur has סברי מרנן ורבנן ורבותי printed before the blessing of hagafen for kiddush.)


texts: Why are there few female circumcisers these days?

texts:
This article cites varying opinions regarding the use a mohelet - woman circumciser. There are opinions allowing it, though.

Excerpt:

  There is a controversy in tractate Avodah Zarah 27a regarding this
  very issue between Daru bar Papa who cites in the name of Rav and
  Rabbi Yochanan. Here is the substance of the argument. Daru b. Papa
  held that only someone who is obligated to observe the precept of
  circumcision can act as Mohel for others, whereas R. Yochanan felt
  that a woman can act as a Mohelet as indicated in the story of
  Tziporah (see Exodus 4:24‑26 for details). You could say she was a
  Moyhel of a goy’ol (pardon the pun!)...

  In practical terms, R. Yosef Caro, the Halacha follows R. Yochanan and
  a woman may act as Mohelet (Yoreh Deah 264:1) but Maimonides adds one
  stipulation: this only applies in the event that a male Mohel is not
  available (MT, Hilchot Milah 2:1). However, Rema cites authorities who
  differ on this matter

The article author cites a theory which, to me, seems speculative. Is there any reason emanating from Responsa or some Rabbinical decision or custom that discourages or prevents the use of mohalot? It seems that their use is rare in Orthodox circumcision but somewhat common in Reform circumcisions.


texts: Why do we use a roasted (maybe?) egg on the Seder Plate to represent the Festival offering?


texts: Some Ashkenaz women dunk once in a mikva, some twice, and some three times.  What is the basis or rationale for dunking three times?


texts: Why don't we say "this is a Succah our forefathers used in Exodus"

texts:
On the Seder Night, we say הא לחמא עניא - this is the bread our ancestors ate in Egypt.
The Torah says we should sit in Succos as G-d made Succos in Exodus (Lev 23.43).

לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת־בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי ה"א׃
in order that future generations may know that I made the Israelite people live in booths when I brought them out of the land of Egypt, I the LORD your God.

Why don't we remind that fact on Succos, sitting in Succah?


texts: Honoring parental requests that don't benefit the parents

texts:
If one's parents ask him to do something that is not beneficial to the parents in any way whatsoever (though not harmful to the parents, the child, or anyone else, either), is he nonetheless obligated to fulfill the request?

Assuming that the request is out of the blue and not part of any kind of ongoing abuse or emotional manipulation, does a child need to serve his parents' every whim?

(Basically, I think this question can be boiled down to where the line is drawn; is it drawn at harmful behavior, or is it drawn at useless behavior?)


texts: What is the appropriate use of the shamash on an oil menora?

texts: It seems that with wax candle menoras, the shamash is generally lit first and used to light the other candles, but with an oil menora this is not possible.  So should you light the shamash before the other oil lamps, or after?  And what should you use instead of the shamash to light all the oil lamps?


texts: The birds or pigeons in this covenant making (the ברית בין הבתרים) are not cut in two, but why? What is the meaning behind this?


texts: Would leavened bread made from matzo meal be kosher for Passover?

texts:
Flour which is wet for 18 or more minutes is considered to be "leavened", and therefore chametz.  However, though there's some disagreement, this restriction is generally not applied to matzo, or food items made from matzo meal (e.g., matzo ball soup).

Wikipedia tells me that this is because:

  ...matzo and its derivatives are neither "leavened" nor "leavenable" and therefore are permissible for consumption during Passover.

Matzo meal works reasonably well as a flour substitute in some recipes (though see linked question below about whether it would work for traditional leavened bread).

Since matzo meal is apparently considered not to be leavenable, would a traditional, leavened bread made using matzo meal in place of flour be considered kosher for Passover?  If not, why not (and why doesn't the same reasoning apply to matzo ball soup)?

(This now has a companion question about whether such bread would be practical.)


texts: Adapting melodies from pop culture to liturgy

texts: On JM in the AM, once, I heard a leading chazzan -- sorry I don't recall the name, but he was a leader in an organization for chazans -- make the argument that it is assur to adapt melodies from pop culture and use them when davening from the amod.  My first reaction was, "I thought the melody many shuls use for Adon Olam was an old French marching song."  My second thought was that in Modern Orthodox synagogues, I occasionally did heard the liturgy sung to an occassional pop tune, and that Lenny Solomon had written an entire album of Beatles melodies to words from the siddur.  But then again, I've heard rabbis say that Schlock Rock, Variations, and the like, are more suited for baalei tshuva than Jews from a yeshivish background.  Then I remembered the controversy when Lipa Schmeltzer adapted a pop song for his song "Uman, Hey," although I frankly never heard the original. Also, pop music sometimes creeps into our Jewish musical vocabulary unknowingly.  My son-in-law tells the story of his Rebbe who was humming a Simon and Garfunkel tune and had no idea that it was a pop culture since he had thought it to be from Jewish liturgical music.  Does anyone know the sources for these restrictions and to what degree, if any, there is consensus?


texts: Name changing and mazal with 2 of our fathers and 1 mother

texts:
The Talmud (appreciate if someone can edit the location) says that one way to change one's mazal is to change his / her name.

Avram became Avraham; Sarai became Sarah and Ya'akov became Yisrael.

Did each of these people have their mazal changed as a result? If so, in what way?


texts: What to do with beard hair that falls out?

texts:
Should beard hair that falls out be treated in a specific way? Should something specific be done with them?

I'm asking because I remember hearing that there is a kabbalistic idea to do something with them (not sure what).


texts:
Let's say that two boys came out co-joined. There is technically no single "first born" since they both exited together.

If they remain co-joined for 30 days, do they both get redeemed?

If they were separated prior to 30 days, which one is considered the "bechor" who has to be redeemed, or do they both get redeemed in this case, also?


texts: How could the Kohen Gadol see when he went in the Holy of Holies?

texts:
Jewish Encylcopedia speaks about the  Holy of Holies and says (in part):

  In Solomon's Temple the Holy of Holies formed a part of the house
  of Hashem...... The section farthest from the entrance, designated
  also as the "debir" (the "oracle" "the most holy place," I Kings vi.
  5), was 20 cubits high and presented the shape of a cube. The stone of
  this inner or hinder part, like the outer room, was completely hidden
  with cedar boards carved with knops or gourds and open flowers and
  then covered with pure gold. This room must have been without light.

So how could the Kohen Gadol see when he went in there?

{please help with tags}


texts: Say you hold that you can't talk in between putting on the Tefillin Shel Yad and the Tefillin Shel Rosh. Right before you put on your Tefillin Shel Rosh, you notice that it has to be painted in a spot that makes it Pasul if not painted. Can you say Leshem Kiddushas Tefillin, or do can you painted it without saying that?


texts: Dream interpreting - Why did Paroh need Yosef?

texts:
At the beginning of Parshas Mikeitz, Paroh asks his advisors to help interperet his dreams, but nobody could, until the Sar HaMashkim says he should call on Yosef for help.

The Gemara in Brachos 55b says, though, all dreams follow the mouth, and one dream could be interpreted 24 different ways which are all correct. So why couldn't the advisors come up with an answer (which, by the way, they did - see Rashi to Bereishis 41:8) which would automatically be correct? Why did Paroh need someone else to interpret them?


texts: In Exodus 2:2 why is the baby Moses described as TOV?

texts: In Exodus 2:2 what did Moses' mother notice about him that made her name him this? Is it why she hid him?


texts:
There are several customs that relate to Yahrtzeit, such as lighting a candle, saying Keil Malei Rachamim, etc. These typically are done on the Yahrtzeit, though some do it on the preceding Shabbos.

Which day is counted for a person who died Bein HaShemashos? Do we go after the preceding day, or the following day? That is, if they died during the Bein HaShemashos between the fifth and the sixth, is the Yahrtzeit observed on the fifth or the sixth?

Even for customs not observed on the Yahrtzeit itself, there are practical applications. If the fifth is a Wednesday and the sixth is a Thursday, is Keil Malei Rachamim said on Monday or Thursday leining? If the fifth is a Friday and the sixth is a Shabbos, for those who light on the previous Erev Shabbos, in which week is it lit?


texts: Circumcision, burying of the foreskin and the Torah

texts: Is the burying of the foreskin under a new tree in the Torah? If not how is this tradition valid? Thank you


texts: Should you lean your head while reciting the section after nefillat apayim in the M/Th Tachanun?

texts:
On Mondays and Thursday, we add a section after nefillat apayim, but before shomer yisrael -- it is a quasi villanelle with the repeated line "Hashem elokei yisrael, shuv mecharon apecha v'hinachem al hara'ahl'amecha.". What should the physical position of your body be?

The Artscroll directions say before vayomer david "the text on this page should be recited with the head resting on the arm" and that page (102 in the Ohel Sarah sitting next to me) ends in the middle of the Hashem Elokei Yisrael section. I think it is safe to assume that this applies even to the lines on 104 and that one is to keep his head down until he begins the Shomer Yisrael section.

However the instructions in the middle of page 102 (before the added section begins) says "The conclusion of Tachanun is said while seated with head held erect" implying that the remainder is "conclusion" so the Hashem Elokei Yisrael section would be said while sitting up.

My siddur Tefillah Hashelem has no instructions other than that we say Hashem elokei yisrael when we say v'hu rachum.


texts: Why isn't the miracle of Channukah mentioned in Selichot?

texts:
In the selichot service, we have a prayer which lists the historic times when Hashem answered prayers (even implicit ones). The "mi she'ana" prayer starts with Avraham on Har Hamoriah and moves forward in time until the story of Purim and then the catch all "kol hatzaddikim..."

According to the Artscroll commentary, the prayer is centered around 7 historical events but has been expanded to the current list of 20. But among the various miraculous events, the entire story of Channukah is not found.

Why would the story of Channukah not merit inclusion in the expanded form? I know that it is beyond the scope in terms of time, but was there an established "closing" date for the writing of this piece? Is it because the story is not biblically canonical?

I know that there are too many miracles for each to be mentioned, but Channukah has a position in our yearly celebrations and is a miracle (be it of oil, or military might) which we commemorate. Why is it absent from this litany?


texts: If magazine subscriptions are ribbis, are bus tokens, postage stamps, and other pay-in-advance items also ribbis?

texts: This answer to another ribbis question indicates that deals of the form "subscribe and save X% over news-stand prices" are ribbis and thus forbidden.  Does this principle apply to other items you pay in advance for, such as (1) books of bus tickets that cost less than the sum of the individual fares and (2) USPS "forever" stamps that you can buy before prices go up?  In both cases you are paying less than the future face value, but I've never heard any complaints about either of these cases.  Are they problematic too, and if not, what's the difference?


texts: Why are these tractates, "Yeshivish Mesechtos"?

texts:
There is a cycle of tractates in the Talmud that are learned in Yeshiva each year. This is an exclusive list, where only a small number of volumes are covered in the curriculum.

There must be some reason for the choices on the list, and why other mesechtos were excluded. So: Why were those specific tractates chosen? What are the characteristics that make them fit for this list?


texts: What was the purpose of the veil that Moses wore?

texts:
Sforno on Exodus 34:33

  ויכל משה מדבר אתם אבל בעוד שהיה מדבר אתם היה בלי מסוה, כענין
  והיו עיניך רואות את מוריך וכאמרם ז''ל (פרק קמא דעירובין) ואי חזיתיה
  מקמיה, הוינא מחדד טפי

(English translation is from Sefaria. It includes editor's commentary, so it is not literal):

ויכל משה מדבר אתם

  but while he was still speaking to them he did not wear the cloth.
  This corresponds to Isaiah 30,20 “your eyes should look at your
  teachers.” As our sages explained (Eyruvin 13, Rabbi Yehudah Hanassi
  speaking) “if I had looked at his (Rabbi Meir’s) teacher’s face
  instead of merely at his back I would have been even more learned.”)

So, it seems that Moses put on the veil while he was walking around the camp not teaching the people.

This puzzles me. The people asked Moses to put on the veil because they were afraid of him when they saw his face shining. Does this mean that only while he was teaching them, they weren't afraid any more, but afterwards, they were, again?


texts: Carving the second set of tablets in less than a day

texts: I don't know a lot about the tools and technologies that would have been available at the time, I wonder what Jewish opinion is on the carving. Is the command for Moses to carve the tablets by the next morning not a huge deal, or would such a thing be an enormous feat?


texts: As we all who know Hebrew can assert, the sufix "im" in the words usually means plurality. How can HaShem be Elohim or Elokim if He is absolutely One and the Only Lord?


texts: Are there any methods necessary to make a cemetery Jewish, or can one just start burying people wherever one legally can?


texts:
Ohr Hachaim explains Breishit 50:20 by way of a mashal: someone intended to give his fellow poison but ended up giving him wine.  The perpetrator is not deemed to be chayav for what he intended to do.

Ohr Hachaim’s comment above seems at odds with Rashi’s comment on Bamidbar 30:6 (dibbur hamatchil “va’Hashem yislach la”).  Rashi gives the example of a woman who takes a neder to become a nazir while her father hears and secretly annuls the neder but she transgresses her neder. She needs slicha because kavana (and seemingly not the ma’aseh) is what matters.  In the case of the Ohr Hachaim’s example it seems that the ma’aseh (and not kavana) matters. Why is it the opposite for both cases?


texts: Is it right to point out that the Chazzan omitted a brocho in his repetition of the amida?

texts:
In this question we learnt that if the Chazzan left out a brocho  in his repetition of the amida he would have to repeat the repetition.

Is it right to point out that the Chazzan omitted a brocho?

If he is told, he is very likely to be embarrassed and embarrassing someone is a Torah prohibition, {page 20 column 2} whereas the fixed form of our prayers is rabbinic .

So I might think that it is best not to notice the omission.


texts: Why is Rosh Hashana two days in Jerusalem?

texts:
Rosh Hashana is the only festival celebrated for two days even in Jerusalem, since there was a possibility that witnesses for the new moon would come in the middle of the day and the Beis Din would declare it Rosh Hashana (retroactively). If the witnesses didn't come, Rosh Hashana would (biblically) automatically be deferred to the next day, but Melacha would continue being prohibited due to the fear that people would Mezalzel the first day of Rosh Hashana the next year.

Nowadays, Rosh Hashana always falls out on the 1st and 2nd. So the calendar is programmed "as if" the witnesses came the first day.

Why do we have a second day?


texts: Cost study comparing Kosher and non Kosher foods

texts:
Is there any published cost study analysis comparing production costs for Kosher and non Kosher foods?

For example chicken. Non Kosher chicken costs x. Extra Production costs to produce Kosher chicken is y. x+y= actual cost of producing Kosher chicken.


texts:
Is there any sefardic halachic book in english online that includes all the necessary topics(or at least most) for a jewish life?

(i checked peninei halacha but it doesnt have laws of haskamat haboker any many others)


texts: In Moses' time, would freeing a slave be harmful to the slave?

texts:
Exodus 21:26 is about letting a (Canaanite - Rashi) slave go free if they are injured by their owner. This appears to be a good thing, but I'm also wondering if it would be detrimental to a slave to be freed when they have now lost an eye.

I guess I see slavery at that time as similar to employment of today.  The Hebrews were to treat their slaves well.  It's not really that different from having a job in today's world - except room and board was provided.  So would freeing a slave be like firing an employee, and then the former slave having to go find a new owner?

Am I entirely wrong in my understanding of this culture?


texts: Loan in exchange for keeping shabbos, ribis?

texts: The Father (not frum) of a Baal Teshuva asked his son for a loan. The son agreed to give his Father the loan on condition that he starts to keep Shabbos. Is this a problem of ribis?


texts: What is the reason al pi sod for saying migdol in bentching on Chol HaMoed?

texts:
The Ben Ish Chai Chukas (1:19) writes

בארבע סעודות שבת וכן ביום טוב וחול המועד וראש חודש אומרים מגדול בו"ו,
וכתב בחסד לאלפים בשם הרב רבי דוד פאדרו ז"ל שגם בסעודת מילה ראוי לומר
מגדול בוא"ו על פי הסוד יעוין שם
During the four meals on Shabbos, and on Yom Tov, Chol HaMoed, and Rosh Chodesh we say Migdol with a vav on Rosh Chodesh, as well as at the meal of a bris milah it's fitting to say Migdol, for a kabbalistic reason.

Why do we specifically say Migdol on Chol HaMoed?


texts: Why does the haftarah of Vayeira include the miracle of the oil?

texts:
The haftarah for Vayeira includes two stories about miracles performed by Elisha.  The second one, concerning the Shunamite woman, seems clearly tied to the parsha: a woman is barren; she and her husband provide hospitality to a prophet; the prophet announces she'll have a child; she doubts; she has the child; the child is taken away and then restored.  That would be a great haftarah for this parsha all by itself.

But the haftarah starts with the poor widow who needs to save her children from slavery.  Elisha has her gather vessels from her neighbors and then causes her jar of oil to keep producing oil until she has filled all available containers.  This allows her to sell the oil, redeem her children, and sustain herself.

It's a great story, but why did the rabbis choose to include it here?  Is there some connection to the parsha that I'm not seeing, or was there a more practical concern like (maybe) a desire for it to be longer than it would have been with just the second story?


texts:
This is an extension of this question.

If one purchases used keilim from a non-Jew which would require both tevilah and kashering, which order is prescribed: tevilah then kashering or kashering then tevilah?


texts: In the Tanach, the word Yerushalayim is almost always written without a yud between the lamed and mem, but pronounced as if there is a patach under the lamed and a yud following it. We find though that Malki Tzedek was called Melech Shalem in Bereshis 14:18, and the midrash in Bereshis Rabba 56:10 implies that that is referring to Yerushalayim. This would seem to indicate that the city's name, at one point at least, was pronounced Yerushalem, as indeed it is vowelized in Aramaic, and that at a later period it was changed to Yerushalayim, as it indeed appears in Meggilas Esther. Did the switch occur, when, and why?


texts: How does creation of a new species of super humans align with Judaism?

texts:
One of the most promising scientific fields of the nearest future is bio-technologies especially genetic modifications, starting with gene-therapy, genetic enhancements, and, as the process is completely unstoppable and uncontrollable, coming fast to the attempts to create a new species of super humans.

Definition: a new species is one that has distinctive features and can not interbreed with humans anymore.

As is seen from the question of "any-reason-to-deny-aliens?" (and other questions on Aliens and Judaism) most Rabbis can not embrace an idea of the existence of a sentient species besides Homo Sapience.

Did our sources already speculate on how all this aligns with Judaism?


texts: Does anyone say Tefillas Haderech when traveling by foot?

texts:
LOOKING FOR A MA'ASEH RAV:

As far as I know, the obligation to say Tefillas Haderech is applicable to all modes of travel, whether by foot or with a vehicle of any kind.

Does anyone know of any Rav/posek/Halachic authority (or anyone else halachically reliable) who has said Tefillas Haderech while traveling by foot?


texts: Do I fulfill the mitzvah of mishloach manot by giving two dog biscuits to my dog?

texts:
Esther 9:19 says:
ומשלוח מנות איש לרעהו
A person should give mishlo'ach manot each person to his friend. They say that a dog is "man's best friend". Well, my dog, Charvonah, is really my best friend. He's very faithful! (and gorgeous, too, I should add. Know any dogs that need a shidduch??) Can I fulfill the mitzvah of mishloach manot by giving him 2 dog biscuits?
BTW - the biscuits are ראוי לאכילת כלב
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts:
In Pesachim 103a the term בית הילל is used for the normal הלל. This is not the only place in Pesachim. A quick search in sefaria reveals a couple other places in Shas bavli and yerushalmi (about 20 or so places) which also spell it הילל. However, to search בית הלל hundreds of results pop up, as expected.

So the question simply is why?


texts: Can men daven at home to avoid the bad smell of people at shul? It can be very irritating to someone. can somebody daven at home so that they can have proper kavannah during davening by avoiding those bad smells coming from people in shul sweating in their clothes or from them wearing uncleaned clothes?


texts:
Is there a connection of definition between the two words used for "tribe" - מטה and שבט which both mean "stick" or "rod"? If so, why is the term "rod" used to refer to a tribe?

Examples:

שבט - Shemot 21:20

מטה - Shemot 4:2


texts: What is the importance of Milkah, Nahor's wife to attribute the children after her?

texts:
Milka is mentioned a couple of times as giving birth to Nahor's children, e.g.:

  ... וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִיא בָּנִים לְנָחוֹר אָחִיךָ׃
  ... Abraham was told, “Milcah too has borne children to your brother Nahor: (Gen 22.20)

  וַתֹּאמֶר אֵלָיו בַּת־בְּתוּאֵל אָנֹכִי בֶּן־מִלְכָּה אֲשֶׁר יָלְדָה לְנָחוֹר׃
  She replied, “I am the daughter of Bethuel the son of Milkah, whom she bore to Nahor.” (Gen 24.24)

Rivka stresses her father to be Milka's son and not Nechor's.

So who Milka was and why is she important in the Torah?


texts:
In Shmuel alef 14 a confusing scenario arises. First Yonasan (and his armor bearer) go out to the camp of the Plishtim. Then Shaul curses anyone who will eat bread that day until evening (pasuk 24). Everyone avoids all food, even honey, because they are afraid of the oath. Yonasan, who isn't there, ends up tasting honey from his staff. Later Shaul consults the urim v'tumim and is not answered. He then proceeds to make an actual oath(?) that whoever is at fault, even if it be his son, shall be put to death (39). Finally when he finds out it was Yonasan he says he must be put to death. The people defend Yonasan and his death is averted (45).

I am having difficulty understanding all of this

Why would we assume Shaul's curse applied to Yonasan in the first place? Yonasan wasn't there. would it have applied to people in towns many miles away?
Was it a curse or an oath? Why is it referred to as both?
Whatever it was, it was clearly only directed at eating bread, why was Yonasan culpable for eating honey? (it is clear that Yonasan is culpable because they consult the urim v'tumim as to who has sinned and Yonasan is singled out)
If Shaul makes an oath to kill Yonasan why doesn't he do so? Has Shaul sinned for not fulfilling his oath?


texts: Tehilim divided over thirty days - when there are only 29 days

texts: In most Tehilim's there is a division of the tehilim for thirty days. What does one do in a month that has 29 days? Do you say the Tehilim for the 30th day, on the 29th of that month, or on the 1st of the new month?


texts:
Who knows two hundred eighty-two?
?שנים ושמונים ומאתים - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 282.
I think this number is unfavorable to lazy gematria.
Check out mi-yodeya-series for the previous two hundred eighty-one entries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.


texts:
Lubavitch institutions do not conduct conversions. I read somewhere that it is because of some agreement between the Lubavitcher Rebbe and Rabbi Moshe Feinstein.

Why does Chabad not "do" conversions?


texts: After chumashim with notes and Rashi, what's the next torah commentary I should acquire and study?

texts:
When I read the torah text (parsha or otherwise) I currently use a couple of chumashim with notes, and Rashi.  I know some Hebrew but am not fluent.  I'm ready to stretch beyond what I'm reading now and would like to add another commentary to add a new dimension to my study.  The chumashim I use include some verse-by-verse notes from a mix of Rambam, Ramban, Rashi, S'forno, Ibn Ezra, and occasional others, but not much commentary from any one source.

Is there a common "next step" for torah study?  What do today's authorities recommend?  What is the typical learning path in yeshivot?


texts:
There is a well-known story about the Chazon Ish, where someone who was scheduled to undergo a neurosurgical procedure came to him for advice, and the Chazon Ish drew a diagram for the surgeon indicating how the surgery should be performed. A few years ago I saw a copy of the diagram in a certain sefer, but can no longer remember where. Anyone know where it could be?

(If we find it, the next question will be who can interpret it!)


texts: Halakhah for one in the process of converting?

texts:
Shalom.

I am pursuing conversion, but have recently encountered a problem in my avodah. I have found that Noachidism is ‘too little’ and full Torah observance ‘too much’ for me. Both extremes have led me into great trouble recently. I was wondering therefore if someone could explain the halakhah for one in the process of converting. Which additional mitzvot ought the prospective convert add to his avodah first, and in what order should they be added? And what degree of observance should a prospective convert be ‘up to’ before being circumcised / immersed? If anyone could clarify these matters for me I would be most grateful.


texts: Washing ones hands prior to Torah on this website

texts:
Does one have to wash his hands before

reading
Writing a Question
Answering

A Halachic /Torah related post on Mi yodeya. This is assuming he didn't remember if he touched a covered area without washing his hands.

This is the source that led me to my queston:

אלו דברים צריכים נטילה במים: הקם מהמיטה, והיוצא מבית הכסא ומבית המרחץ, והנוטל ציפורניו, והחולץ מנעליו, והנוגע ברגליו, והחופף ראשו. ויש אומרים אף ההולך בין המתים. ומי שנגע במת, ומי שמפליא כליו, והמשמש מיטתו, והנוגע בכינה, והנוגע בגופו בידו. ומי שעשה אחת מכל אלו ולא נטל, אם תלמיד חכם הוא – תלמודו משתכח, ואם אינו תלמיד חכם
– יוצא מדעתו - These things require him to wash his hands...Someone who touches his body with his hands etc.

Mishna Brura:במים – אף דלתפילה, וכל שכן לתורה- Wash with water - for teffila and how much more so for Torah.

I know for sure that Saying the Torah with ones lips is forbidden in the same way one Davens Amida, but is reading just thinking which is permitted? Or is writing also considered thinking as typing is not permanent text?

Note: sources must be included, and remember, you are not reading Torah material out loud in any of the above options.


texts: Can I convert a pool into a kosher mikvah (for wife)

texts:
With Covid and the health concerns about going to a mikvah.  I was wondering if it's feasible to convert our pool into a fully kosher mikvah (for the wife to use).  Given that tzniyus concerns are taken care of the Q is purely in regards to the mikvah.
The pool is an inground pool with a side hot tub which is connected by a wall and hole between it and the main pool.
If that hole were adequately plugged, and the hot tub filled with only rain water, and disconnected from the filtered water flow.
What would be needed?
Of course I'm going to ask my LOR, but I wanted to find out the feasilbility beforehand, and find out the Q's so that I can have all my facts/measurements on hand.

thanks


texts: Is there a timetable of the Yom Kippur Avodah available?

texts:
I'm trying to get a sense of how long each part of the Kohen Gadol's day was. I have the impression that the (outer) Musaf offering took much longer than the Torah reading, but I have no idea how much longer. And I don't know how long the "break" of waiting for the scapegoat to reach the Midbar was.

I know there are different opinions on the order of the rituals, but a timetable according to any recognized opinion would be great.


texts:
I heard that there's a gemara either saying or suggesting that the Etz Hadas was alcoholic in nature. I had a hunch before learning of the Gemara it might have been alcoholic fruit.

So if it's true, what's the actual source?


texts: Source for electricity in the times of the Talmud?

texts:
Many years ago I was told a story about an Amorah (Talmudic sage) who had an electric lamp, and when discovered said something along the lines of, the world isn't ready for this yet.

I'm looking for the source in the Talmud, Midrash or any other reliable Sefer!

TIA


texts: taking off a band-aid for washing of hands for bread?

texts: when one needs to wash his hands for bread, and he currently has a band-aid on his hand, to keep a cut covered to avoid infection, does he need to remove the band-aid for the washing process?


texts: Why try to make friends with a bread recipient's mother?

texts:
Bavli, Shabas 10 amud 2, has (in my own translation):

And Rava b. Machseya said R. Chama b. Guria said Rav said, "One who gives a gift to his friend must inform him.…"
… Raban Shim'on b. Gamliel said, "One who gives bread to a child must inform his mother." What should he do to him? Abaye said, "Spread oil on him and apply eyeshadow to him."

Rashi explains that the oil and eyeshadow are "so his mother will ask him 'who did this?' and the child will tell her 'so-and-so did it, and he also gave me bread'".
Rashi explains, too, why this rule exists altogether, why we must inform our recipients:

must inform him: "I'll give you such-and-such gift". This is a honorable way: for he may be embarrassed to accept it, but because of the [advance warning] he will be appeased by words and not embarrassed about the matter. Similarly, if it were given in his home without his knowledge, one must inform him that it came to him by his hand, because then he will be his friend [literally: lover].

Only the second of those reasons applies to someone who's given bread to a child. So one is dabbing oil on the child in order that his mother will be the giver's friend; note that the giver of the bread is identified as male throughout (by use of masculine verbs, etc.). How do we explain this g'mara in light of the idea[1] that a man should not be trying to make friends with another's wife? (Most mothers of children are married.)

[1] Citation needed.


texts: Why was King David Punished for Sending Others to Conduct a Census?

texts: If there is no agency for sin, why was King David punished for sending people out to conduct a (forbidden) census?  (Explanation of agency: The Talmud says "ein sheliach l'dvar averia," which means, practically speaking, that if you tell someone to eat non-kosher food, the sin is on the person who eats the food, not on you.)


texts:
Does anyone know how to get a hold of an azimuthal equidistant projection of the globe with Israel/Jerusalem at the center. (See: http://www.progonos.com/furuti/MapProj/Normal/CartDef/MapDef/mapDef.html#Aspect; Such a map is defined by direction and distance from Israel; Potential halachik uses: demonstrating halachik davening directions; arguably, calculating techumin.)  The closest I've found is centered in the Gulf Guinea:
Also relevant: http://mrgris.com/projects/merc-extreme/#396d334d@6.88748,158.21507 though it appears to use 2 poles rather than one. The map I'm looking for should have Israel at the center with every point on the globe represented such that the distance and direction from Israel are accurate (in which case I believe Micronesia becomes the outer border).


texts:
Chapter 3 in Joel:

  א  וְהָיָה אַחֲרֵי-כֵן, אֶשְׁפּוֹךְ אֶת-רוּחִי עַל-כָּל-בָּשָׂר, וְנִבְּאוּ, בְּנֵיכֶם וּבְנוֹתֵיכֶם; זִקְנֵיכֶם, חֲלֹמוֹת יַחֲלֹמוּן--בַּחוּרֵיכֶם, חֶזְיֹנוֹת יִרְאוּ.
  ב  וְגַם עַל-הָעֲבָדִים, וְעַל-הַשְּׁפָחוֹת, בַּיָּמִים הָהֵמָּה, אֶשְׁפּוֹךְ אֶת-רוּחִי.
  ג  וְנָתַתִּי, מוֹפְתִים, בַּשָּׁמַיִם, וּבָאָרֶץ:  דָּם וָאֵשׁ, וְתִימְרוֹת עָשָׁן.
  ד  הַשֶּׁמֶשׁ יֵהָפֵךְ לְחֹשֶׁךְ, וְהַיָּרֵחַ לְדָם--לִפְנֵי, בּוֹא יוֹם יְהוָה, הַגָּדוֹל, וְהַנּוֹרָא.
  ה  וְהָיָה, כֹּל אֲשֶׁר-יִקְרָא בְּשֵׁם יְהוָה--יִמָּלֵט:  כִּי בְּהַר-צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה, כַּאֲשֶׁר אָמַר יְהוָה, וּבַשְּׂרִידִים, אֲשֶׁר יְהוָה קֹרֵא.

God said his name was יְהוָה and that is his name forever Exodus 3, 15:

  וַיֹּאמֶר עוֹד אֱלֹהִים אֶל-מֹשֶׁה, כֹּה-תֹאמַר אֶל-בְּנֵי יִשְׂרָאֵל, יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב, שְׁלָחַנִי אֲלֵיכֶם; זֶה-שְּׁמִי לְעֹלָם, וְזֶה זִכְרִי לְדֹר דֹּר.

Clearly, the passage in Joel says "whoever calls on the name יְהוָה will be saved."

How do you reconcile your tradition to not speak HaShem, with the prophecy in Joel, so that the tradition does not obscure, prohibit, or prevent calling on the name יְהוָה

Is the prohibition on speaking HaShem tradition or oral law?  And, if it is oral law, could an appeal be made to the beit din on this matter?

The Psalmist actually calls upon His name to much avail, and many others as recorded in Scripture, I offer just one, Psalm 30:9-11:

  ט  אֵלֶיךָ יְהוָה אֶקְרָא;    וְאֶל-אֲדֹנָי, אֶתְחַנָּן.    י
  מַה-בֶּצַע בְּדָמִי,    בְּרִדְתִּי אֶל-שָׁחַת: הֲיוֹדְךָ עָפָר;
  הֲיַגִּיד אֲמִתֶּךָ. יא  שְׁמַע-יְהוָה וְחָנֵּנִי;    יְהוָה, הֱיֵה-עֹזֵר לִי.


texts:
Ashkenazim say a short paragraph starting אל ארך אפים  on most Mondays and Thursdays before reading from the Torah.

It is a request to Hashem not to rebuke us in His anger and to give us forgiveness. It is reminiscent of some of the themes of tachanun.

It is not said on certain festive days but it is said even when tachanun is not said.

Why is that?

How is the prayer of אל ארך אפים on Mondays and Thursdays different from tachanun?


texts: There is a custom to buy a knife for Rosh Hashanah: the qualifier is that the knife not be serrated. What is the source for this custom and what is the significance of the knife not having edges?


texts: Unlike Maaser Rishon, there is no doubt that person receiving Peah is actually eligable to take it. Unlike Terumah and Maaser Sheni, there is no concern about Tahara.  So I can't think of a reason that we don't do it today.


texts: If one doesnt have a kippah should he make a bracha?

texts: If one doesn't have a kippah (or anything to cover his head) should he eat without making a bracha or not make one at all?


texts: Why would someone recite Kaddish D'Rabbanan but not Kaddish Yatom?

texts:
Generally, in my experience, the same people recite kaddish d'rabbanan and kaddish yatom in davening. [Kaddish yatom is said after reciting psukim, such as a perek of Tehillim, while kaddish d'rabbanan is said after reading Mishnaic/Talmudic statements.] However, in the morning [teen] minyan i've been going to recently, i've noticed that often the gabbai will ask one of the other adults to say kaddish d'rabbanan but not kaddish yatom. Noone else says either kaddish.
(This is nusach Sefard, so the order at the end of davening (after kaddish shalem) goes shir shel yom, kaddish yatom, ein kelokeinu etc, kaddish d'rabbanan, barchu, aleinu, kaddish yatom.)

What's the difference between the two kaddishes, and why would someone say one but not the other?


texts: Food warmed in a non-kosher microwave assur b'han'ah?

texts: If someone warmed pareve food in a dirty microwave that has been used to cook basar b'chalav and there is remnants of that food in the microwave, or he warmed milchig or fleishig food in a dirty microwave that had been used to cook the opposite and there was remnants of it in the microwave, would the resulting food become assur b'han'ah?


texts: Is there an obligation to sing the Torah cantillation notes?

texts:
My understanding of the purpose of the trope (cantillation) notes is that they were initially (Massorah) meant for the purposes of grammar and pronunciation. I've hunted a few web sites, and I couldn't locate anything that states that by Massorah (I.e. when given at Mt. Sinai) these notes had music to them.

I did locate in Talmud Megillah 32a:

  ואמר ר' שפטיה אמר ר' יוחנן כל הקורא בלא נעימה ושונה בלא זמרה עליו
  הכתוב אומר (יחזקאל כ, כה) וגם אני נתתי להם חוקים לא טובים וגו'

  R. Sheftiah further said in the name of R. Yohanan: If one reads
  [Scripture] without a melody or recites the Mishnah without a tune, of
  him the verse says, “For I gave them also statutes that were not
  good.” (Ezekiel 20:25).

(Note: I am aware that immediately afterwards, Abaye disputes this statement.)

By making this statement, R. Sheftiah seems to imply that one should sing the Torah reading (See Rashi's explanation, there) stating that he means using ta'amei hamikrah - cantillation notes).

What's unclear from the Gemara's statement are these areas:

Is a person obligated ever to sing the notes whether he is reading Torah aloud individually or a congregational setting?
If this is, in fact an obligation, did this obligation of music (any music whatsoever; I know that each community developed their own music for the notes) originate from Sinai or is it a Rabbinical obligation that came years later?


texts:
It is clear that we are not obligated to follow the Minhag hamukem if the minhag has no halachic basis. For example if my Bubbe ate chicken soup on Shabbos that is not binding upon me, since it has no Halachic basis.

The way i see it, the minhagim of sefira have no halachic basis either. It is not mentioned in the Talmud (though the story is mentioned) and something that is not mentioned in the Talmud can never become part of Halacha binding upon all Jews. Furthermore there's no Halacha that a Jew is commanded to mourn the death of Torah scholars. Can we say that these minhagim are not binding but optional?

On the other hand, the Tur and Shulchan did incorporate them into their Halachic code (though the rambam did not). This would seem to suggest that they are binding upon all!

P.s. This question can also be viewed as a general question as to what makes a minhag binding.


texts: Hebrew names of G-d written in English letters

texts:
I am referring to any of the seven Hebrew names of Hashem that are forbidden to be erased. Suppose I have a sheet of paper that has one of them written, but in English letters ("Ad-noy").

1) Can the letters be erased?

2) Would the page need genizah/shaymos?

Please bring sources.

NOTE: My question differs from this one insofar as I really would like to know about transliterated, not translated, names of Hashem.
In the other case, the question was the same, but no one answered the correct question. (Everyone answered a question about translated names.) I am asking again in accordance with the following principle of duplication: "This question has been asked before and already has an answer. If those answers do not fully address your question, please edit this question to explain how it is different or ask a new question."


texts: Wearing a birthstone or simply a gemstone as a man

texts:
Is a birthstone or any gemstone for that matter kosher for a man to wear (e.g: around the neck) according to the Rabbis or is it prohibited as 'You shall not wear a woman's garment as that is a degredation' (Devarim 22:5)?

Note the connection between the gemstones and Ahaarons haKohen Gadols breastplate (if there is any, according to the wikipedia article Josephys is said to mention that alleged connection).


texts: Can neshamos "communicate" with each other directly while we're alive

texts:
I was thinking about the confinement that the Derech Hashem discusses of the neshamos (spiritual creations) within the physical body.  I'm guessing/assuming (feel free to connect) that spritual creations can be aware of one another and relate/communicate with each other.
My question essentially is what affect does being confined in the גבול of a physical body have on that:

while "bound" in the physical body of a person can they still relate/communicate directly with each other or are they totally bound and thus can only connect through the body?  i.e. does a neshamah "recognize" another (perhaps even without either person being aware) (as the Derech Hashem says that the connection to the body is a strong one קשר אמיץ but doesn't say the same about the גבול) or does the confines of a body act to totally block any recognition?
Along the same line, if this confine is not a total barrier, can neshamos that are no longer bound to the physical (e.g. after death) relate/connect/communicate with those neshamos that are still bound without going through the body (e.g. without the living person even aware)

Derech Hashem 1:5:1
- הרוחניים, הם נבראים משוללים מגשם, בלתי מורגשים מחושינו, ומתחלקים לשני מינים, האחד נשמות, והשני נבדלים.
- הנשמות, הם מין נבראים רוחניים, התעתדו לבא בתוך גוף, ליגבל בתוכו וליקשר בו בקשר אמיץ, ולפעול בו פעולות שונות בזמנים שונים.
- הנבדלים, הם מין נבראים רוחניים, בלתי מעותדים לגופות כלל, ונחלקים לשני חלקים, הא' נקרא כחות, והב' מלאכים.
- Spiritual entities, which are creations removed from any physicality and undetectable by our senses, are divided into two categories. The first is neshamos, and the second are transcendentals.
- The neshamos are a type of spiritual creation which are destined to be put into a body, to be bound in it and connected to it with a strong connection, and to act through it various acts and various times.
- The transcendentals are spiritual beings which are not destined to go into bodies, and they are divided into two sections, the first are called "forces" and the second are angels.

Likewise when the Torah discusses Yaakov wrestling with the שר של עשיו - is it only nations that have a spiritual counterpart that can interact with others (like spiritual creations) or do individuals each have one too
Applying this concept - if 2 people are attracted to each other and get married, did their spiritual counterparts feel the need to connect and thus communicated to the physical counterparts a strong desire to be with the other/marry?


texts: Why doesn't Rambam mention how many mitzvot are violated by not wearing tzitzit and not having a mezuzah?

texts:
In Hilchot Tefillin 4:26 Rambam writes:

וכל שאינו מניח תפילין עובר בשמונה עשה שהרי בארבע פרשיות צוה על תפילין של ראש ועל תפילין של יד
Whoever does not wear tefillin transgresses eight positive commandments, for in each of the four passages contained in the tefillin we are commanded to wear both head and arm tefillin. (Touger translation)

The commentaries point out that this comes from a Talmudic passage in Menachot 44a:

אמר רב ששת כל שאינו מניח תפילין עובר בשמונה עשה וכל שאין לו ציצית בבגדו עובר בחמשה עשה וכל כהן שאינו עולה לדוכן עובר בג' עשה כל שאין לו מזוזה בפתחו עובר בשני עשה וכתבתם וכתבתם
R. Shesheth said, Whosoever does not put on the tefillin transgresses eight precepts; and
whosoever has not zizith attached to his garment transgresses five precepts; and every priest who
does not go up to the platform transgresses three precepts; and whosoever has not a mezuzah on
his door transgresses two precepts, namely, And thou shalt write them, And thou shalt write
them. (Soncino translation)

If we look at Hilchot Birkat Kohanim 15:12 we see that Rambam mentions the number of mitzvot violated there as well:

Any priest who does not ascend to the duchan - even though he neglects [the performance] of [only] one commandment - is considered as if he violated three positive commandments, as [Numbers 6:23-27] states: "This is how you shall bless the children of Israel," "Say to them," "And you shall set My name..." (Touger translation)

However, in Hilchot Tzitzit he does not mention how many mitzvot are violated by not wearing tzitzit, and in Hilchot Mezuzah he does not mention how many mitzvot are violated by not having a mezuzah.
Given that all four cases stem from the same Talmudic passage, why does Rambam only mention this in two out of the four cases?


texts:
I have heard many times over the years that Mordechai was esther’s Uncle. Yet it says in the Megillah itself that Mordechai was esther’s cousin! (Esther 2:7)
Does anyone know of any sources that say that Mordechai  was esther’s uncle?


texts: Meaning of סוף (suf) = weed/reed vs edge/end

texts:
What is the original meaning of the word
סף
and its cognate
סוף
?
We know that סף in the Bible means edge or threshold.
But why does its cognate סוף
carry the meaning of
weed or reed
most of the time but the meaning of end just five times in the Bible, and even then only in the latter books?
We know that in Zohar אין סוף means without end.
How does/did edge get inflected or derived into weed or reed?
The sea which Moses and Israel had crossed while being pursued by the Pharoah, is called
ים סוף
Therefore consequently, is that sea actually named

sea of weeds/reeds
or sea at the edge/end (of land)
?

What is the actual intended meaning of the word when Ezekiel is told to measure the temple's dimension with a סף ? Does Qabalah theses on אין סוף make any implication upon the סף that Ezekiel is told to use to measure the temple's dimension?


texts:
Mishna B'rura 264:1 says:

  The reason for the invalidity of [certain] wicks and oils [for the Shabas lights] is that they do not shine well and we're afraid he may tilt the lamp so the oil within it will flow toward the wick so it will light well, and he'd be liable for [the m'lacha of] burning.

This applies not only to Shabas lights, but to any oil lamp one may read near (MB 673:6). If he did light such a lamp, there are circumstances in which he may not use it (Rama 264:1).

Lighting an incandescent bulb is generally accepted as being forbidden mid'oraysa AFAIK. A bulb not seated properly in its socket will sometimes flicker. It seems reasonable to me that one should not be allowed to leave such a light (i.e. an incandescent bulb flickering due to not being seated well) on on Shabas, and, if he did leave it on, that he should not be allowed to use it under certain circumstances, just as with certain oil lamps. Do any pos'kim discuss this case? What do they say?


texts:
Is one halachically allowed to be fat (overweight or obese), or must a fat person take steps to reduce their weight and maintain a reasonably healthy body (and likewise, a healthy person must not allow themselves to gain weight to an unhealthy degree), due to shmirat hanefesh?

Inspired by the recent shmirat hanefesh questions regarding smoking and marijuana


texts:
The word בירבי "the son of Rabbi..." appears many times in the acrostics of piyyutim (e.g. El'azar the Kalir signs his name אלעזר בירבי קליר, e.g. in the יוצר beginning אומן בשמעו).
(I have seen it often in prose as one word, though the acrostic allows for a reading of בי רבי). In the Yerushalmi there is an amora by the name of רבי יוסי בי רבי בון (e.g. Berachot 1:1, with בי רבי as two words), while the Bavli sometimes uses ברבי (e.g. Berachot 5b). All of these words seem to be the same despite the variants in spelling.

My question is: What is the meaning of בי? It seems to refer to the father, but the word for "son of" in Aramaic is בַּר, and that doesn't explain the letter י if בירבי is abbreviated from בר רבי. Is it an abbreviation of the word בן רבי (leaving out the נ)? Or could it derive from the Aramaic word בי, meaning "of the house of..."?


texts: Prohibition of causing mitzta'er on Yom Tov

texts:
I have heard about a Biblical prohibition on causing oneself to suffer during Yom Tov. The example that always comes up for this mitzvah is the permission not to sleep in the sukkah if it causes one to suffer.

First of all, I don't understand how the sukkah example is not a violation of the usual principle of prioritizing positive mitzvot over negative ones when there is a conflict. (Both, I think, are Biblical mitzvot.)

But in general, to what other situations/issues could/does this mitzvah apply? What are the limits of its application, especially in light of competing mitzvot? (i.e. could it discharge one from positive mitzvot but not negative ones? From Rabbinical but not other Biblical ones? ...etc.)

For a bonus, please bring examples of piskei halacha in which this mitzvah has been used to justify loosening the usual strictures of Yom Tov for suffering individuals (or for everyone). One example already is the shower issue.

Related (Please don't judge): How to have an easier time with Yom Tov?

_

CYLOR if this applies to you (I have and I will)


texts:
Sefer Yehoshua chapter one verse 13 reads:

  זָכוֹר֙ אֶת־הַדָּבָ֔ר אֲשֶׁ֨ר צִוָּ֥ה אֶתְכֶ֛ם מֹשֶׁ֥ה עֶֽבֶד־יְהוָ֖ה לֵאמֹ֑ר יְהוָ֤ה אֱלֹהֵיכֶם֙ מֵנִ֣יחַ לָכֶ֔ם וְנָתַ֥ן לָכֶ֖ם אֶת־הָאָ֥רֶץ הַזֹּֽאת

On this Radak writes

  זכור: מקור.

What does he mean by מקור?

All classic rabbinic uses or similarities to this word make no sense in this context: Source.  Womb. Passive version of cold?! Everything seems patently wrong. I even checked Radak's own Seffer Hashorashim to see if he gave the word any special meaning. No luck.


texts: Can a Beit Din invalidate Kiddushin nowadays?

texts:
According to DoubleAA, R' Shechter says that any three people have a right to declare items hefker through Hefker Beis Din Hefker.

According to that, why doesn't an average Beis Din have a power to mafkiya kiddushin lemafreya for a great need (like in a case of an Aguna)? Moreover, even when Rabbonim would permit aggunos to get remarried, I have never heard of them being mafkiya kiddushin retroactively even as a snif.


texts: Why is the place that that wicked are punished for their sins after death termed Gehinnom? Is there is an association with Gei ben Hinnom where idolatry was performed? If so why was this place singled out?


texts: I am interested in studying one of the mathematical compositions of the Ibn Ezra. Is anyone familiar with the easiest book that he wrote? Thanks


texts: May I vote Stack Exchange answers up or down during Chol Hamoed?

texts:
Stack Exchange websites, such as Mi Yodeya, include a "voting" feature. They let me click an "up arrow" icon to indicate that a post is useful, or a "down arrow" icon to indicate that it's not useful.

But voting requires a mouse click.

I suspect that clicking a mouse may be melacha. And so, like most types of melacha, I suspect that it is sometimes allowed, but sometimes forbidden, during Chol Hamoed.

May I freely upvote and downvote Stack Exchange posts during Chol Hamoed?

CYLOR.


texts: squeezing lemon juice onto slush on shabbas

texts:
It is written in the Mishna Brurah siman 320:22 that, on shabbas, one should squeeze the lemon juice onto the sugar instead straight into the liquid because it could be lemon juice is nowadays considered like tutim v'rimonim.

Would one be allowed to squeeze lemon juice onto ice (slush)? Namely, is that considered a solid or a liquid for the purposes of this halacha?

I remember hearing this question a while ago, but never heard an answer.


texts: Is it better to do a Mitzvah now or delay to do it better (with more Hiddur) later on?

texts: If one can do a Mitzvah now in an acceptable fashion but can do it better (with Hiddur) later on is it better to wait to do it B'Hiddur? I seem to recall that there is a Gemara somewhere from where we learn from Dovid Hamelech that it is better to do the Mitzvah right away and not wait but I can't remember where. I guess the question revolves around what is more important Zerizus or Shlaimus.


texts:
I'm sure this happens many times in a Jewish home on Shabbos: It's Shalosh Seudos time and there's dairy to eat, except no one remembers exactly what time the Shabbos meal took place.

So, my question is, how do we deal with a Safek (doubt) when it comes to waiting between meat and dairy?


texts: The Gemara (Avodah Zarah 40a) mentions that if you find a "kilbis" (כילבית) fish in fish brine you can eat it. What does a "kilbis" fish translate out to in English?


texts: Why did Pharaoh believe Joseph's dream interpretation?

texts: It would take years before Pharaoh could know if any of Joseph's fat-thin cow dream interpretation was accurate.  Why then did Pharaoh make Joseph 2nd in command in the country immediately? Were things going so badly in Egypt then that the Pharaoh needed a new 2nd in command?


texts: Biblical Prohibition of Breaking Shabbos/Shabbat because one didn't learn the laws

texts:
Somebody does not think that something is breaking Shabbos but suspects it may be an issue, yet they don't want to delve into the law because they don't want to stop doing what they are doing and they rely on their logical assumption that it is okay (e.g. melachot not mentioned in the Torah or Talmud; not realizing the science behind the action).

Is this person fully liable under Biblical law (to bring a korban as shogeg, meizid liability, etc.) when they logically believe that it is allowed (even though they are not 100% sure that is the proper law)? If yes, then does it make a difference if a minority (halachikly valid) opinion supports them?

(I would think that there is liability and it is a shogeg because it is not a deliberate violation. However, if they know the science behind it, then they are consciously doing the melacha action; therefore, if they suspect that it is a problem, they may be considered a meizid. On the other hand, the suspicion may need to be an obvious one--like where everyone knows it is a halachik prohibition--to even consider this person a meizid.

The other factor is when a minority opinion supports this person's incorrect view. One can argue that even though the view is not normative halacha, because there is no Sanhedrin there is no liability all together, even if the person is a meizid (there may be other issues in heaven for such an individual, but not connected to chillul Shabbat liabilities). However, one can argue that the future Sanhedrin can retroactively cause liability when they vote on what the law follows. This aspect of the question is a whole other lengthy topic.).


texts: One can know if one is chaiv (liable to) mitah (death penalty), makkos (lashes), mammon (money) - the beit din says. But how can one know if he is chaiv karet (being cut off)? Also, does karet require two witnesses? Can one get karet for a violation b'shogeg?


texts: Can non-Biblical figures be considered prophets?

texts:
If a person is a leader of men and brings his community to religion and is an upholder of the law, could he be considered a prophet, or is this honour only held by Biblical figures?

Does G-D still appoint prophets to lead his communities today, or has the age of prophets passed?

EDIT:
I think my question is more in regards to what makes a great leader and what makes a prophet and how these two things are related. The question linked asks more about how Judaism view of prophecy differs from other religions.


texts: Mezuzah on property that is being used for short term rentals

texts:
We have a house that is currently being used for short term rentals such as airbnb etc. Our guests are usually non Jews. Occasionally our family would also stay in the house for a weekend or a few days. Are we required to put mezuzahs?

P.S. we did put 1 on the main door

Thanks


texts: I am researching the kings of Judah and Israel and realized that the Hebrew year and the Gregorian year may be different. I know the mean length of the Gregorian year (365.2425 days), but I do not know the length of the Hebrew year. So I come here to find out. What is the mean length (in days) of a Hebrew year, to seven significant digits, like I've shown for the Gregorian year? (In case you don't know, when I say "mean" I am saying "average").


texts: Source for skipping the Yehi Ratzon in Birchas Kohanim on Shabbos

texts: During Birchas Kohanim, before the Kohanim answer the last part of each Brocha, the congregation says a Tefilla titled Yehi Ratzon. (Before the last Brocha from the Kohanim the Tefilla starts Ribono Shel Olam.) As far as I know these passages are only said on a weekday & not on Shabbos. What is the source for the Congregation not to say the Yehi Ratzon in Birchas Kohanim when Yom Tov falls out on Shabbos?


texts:
Say a person overslept and missed Shacharis, and someone asked him what happened. Is he allowed to lie and say that he Davened somewhere else.

Say someone's caught doing something embarrassing in public. Can he lie and say it was because he lost a bet?

My question really boils down to this. Are you allowed to lie to avoid embarrassing yourself?


texts: Olam Haba depends on how you treat your wife

texts:
I have heard in the name of Rabbi Chaim Vital that one's olam haba depends largely on how he treated his wife.

anyone know the source (if any) of this statement and what is the logic behind it.