texts: Will marriages continue when mashiach comes?

texts: If you are married to a girl and mashaich comes, wil you be married to her in the world to come or you start all over?!?


texts: What are the earliest sources for the מי בן שיח שושן חוחים  poem commonly recited at chuppot?


texts:
Should I pre-tear my toilet roll before rosh hashanah starts,  like I do for shabbat?
I left it a almost too late to ask but...I am Unsure.


texts:
It is often said that there are seventy approaches to Torah. What is the earliest known source that says this?

(This related question merely quotes "Bamidbar Rabbah," and I assume he refers to 13:15 16. Is that the earliest source?)


texts:
In general, oral Torah isn't allowed to be written down (Gittin 60b).

For all generations until the Amorayim (at least according to Rashi), that Halacha was kept.

Yet, according to Rashi, Megillas Taanis (generally, a list of days one isn't allowed to fast) was written down much earlier, and was the first part of Oral Torah written down!

Couldn't it be kept memorized like all other Mishnayos? Why was it written down?


texts:
A number of commentaries on the siddur (Rabbeinu Yehuda Ben Yakar, Avudarham, and some others) explain in the 5th blessing of the amida ("וקרבנו מלכנו לעבודתך") that עבודתך refers to Tefillah, and that קרבנו is used with reference to Tefillah.  To prove the latter point, they quote the following:

  ושייך קריבה בתפילה על שם אשר תבחר ותקרב (תהילים סה) ויש כאן בחירה וקריבה

Roughly translated: And closeness is related to prayer, as per the verse "Praiseworthy is the one whom You choose and bring close" and we have choosing and coming close.

How is Tefillah referenced in that verse from Tehillim?  Even out of context, I don't see what the inference is.


texts: Are there texts where the author describes how he wishes to actively arrange his own demise?

texts:
A selicho in Nusach Ashkenaz for 10th Teves starts
אזכרא מצוק אשר קראני

and contains a phrase,
"לו חץ בְלִבִי יָרִיתִי" - -
"would that I could shoot an arrow through my heart."

This seems an unusual phrase.
I see it as qualitatively different from Iyob 3 (2) bewailing his birth "Would the day in which I was to be born be lost” where he does not actively contemplate death.

Are there other examples of Jewish texts (not necessarily Biblical) where the author describes how he wishes to actively arrange his own demise?


texts: Did Samuel sleep in the Holy of Holies as a child?

texts:
I Samuel 3:3, Samuel is lying down in the presence of the lamp and the ark. But I thought the Holy of Holies was only for 1 day a year accessible, and then only for the high priest. Was the temple at Shiloh the same as the design God had given to Moses? Did Samuel sleep in the Holy of Holies? Or was he resting in God's presence so to speak rather than bedding down there?
I know that is a lot of Questions.....


texts: Why did Avraham ask Eliezer to go to his family?

texts: What was so special about Avraham's family that he prefers that Eliezer should search there for a wife for Yitzchok (Bereshis 24:40)?


texts:
Does anyone here have a recommendation for a sturdy, high quality, table-top Shtender that can easily switch between standing and sitting heights?
Also good would be a floor shtender with a detachable top to use for tabletop sitting....
Ideally obtainable in Israel.


texts: Why do we walk down the aisle at a wedding

texts: How old of a Jewish tradition is it for a chosson and kallah to walk down the aisle at their wedding?


texts:
The Yalkut Yosef says that praying tikkun hatsot-- a perhaps 15 minute tefilla focusing on the Hurban-- is preferable to selichot-- a 45 minute tefilla on Rachamim with the 13 middot of Rachamim?
Did Rav Ovadya mean this le'chatchila (in the ideal)?
הלכות ראש השנה - סימן תקפא - מדיני הסליחות

ט. תלמידי חכמים ובני ישיבות שאינם קמים
יום יום לסליחות, אם הולכים לישון אחר חצות לילה, מה טוב שיאמרו קצת
סליחות לפני שישנו, אפילו ביחידות, וכן יאמרו תיקון חצות קודם השינה,
> ומעלת תיקון חצות חשובה יותר מאמירת סליחות עם הצבור.
[חזון עובדיה על
ימים נוראים עמוד י]


texts: The Puzzle of the mitzvah to be Samach Chosson Vikallah

texts: There is a Mitzvah to make the Chosson (groom) and Kallah (bride) happy on the day of their wedding. This Mitzvah is of utmost importance as it is one of the few Mitzvos for which we stop learning torah (another one would be attending funerals).This illustrates the importance of this category of Mitzvos. The question is why on such a stand-alone happy day? After all, the couple is getting married. Is there a requirement for the guests to make them more happy?


texts:
In Parashah Shemot 4:13, Moses says to G-d, "Send, I pray You, by the hand of whom You will send."  On p. 77 of Rabbi M. Schneerson's book "Torah Studies" he explains that midrash (Lekach Tov) interprets this to mean that Moses is asking G-d to send the Messiah in his place to lead the Jewish people out of captivity in Egypt. Was Moses the first to know of the Messiah?  If not, which of our patriarchs was the first to know of the Messiah?

Midrash Lekach Tov:

  שלח נא ביד תשלח. אמר לפניו רבש״ע שלח נא ביד תשלח, ביד משיח שהוא עתיד לגלות.


texts: Besides the halakhot (not saying tachanun, possibility of weddings, cutting hair, listening to music etc.), were/are there any particular Lag baomer customs for non-mekubal/chasidic Jews? For example, I read the story of R' Abraham ben Israel Rosanes, who went to Meron in 1867, and was quite perplexed by the bonfires and the upsherins, while some Ashkenazim have concerns regarding the Zohar.


texts:
What do classic sources / commentaries say on why the tribes went to war against Benjamin, Shoftim 19-21, and what the Benjaminites sins were?

On the face of it, the rape and murder of a single woman, and even the refusal to turn over the perpetrators, would not seem sufficient to cause an all out war of extermination against Benjamin. A war maybe, but not a war of extermination where even the women and children are put to the sword.

However, I've read / heard ( can't remember where ) that the passage which says the men wanted to "know" the stranger is an intentional parallel to the story of Sodom, and that Benjamin was guilty of similar crimes, homosexuality / general sexual debauchery, persecution of the poor and strangers, and just generally a corrupt debased and unjust society, and that this is the reason for the war of extermination.

I'm primarily interested in early sources like the Talmud, Geonim or Rishonim, as I'd like to know if this is a modern or classical interpretation of the story, or if this interpretation is even found in Jewish sources at all.


texts: Would hydroponically grown beans be considered kitniyot?

texts:
As I understand it, beans were included as kitniyot because they grew in the ground next to wheat.

However, if you grew the beans hydroponically, would they still be classified as kitniyot?


texts: Does Vegan Certification Have Any Halachic Weight?

texts:
There are a number of organizations that offer Vegan Certification for food products; the concept is the same as kosher certification, (though that is the only similarity). Examples would be Vegan.org or vegansociety.org

Do these certifications, in general, or any of them in particular, have any Halachic weight? Can they be trusted to certify, for example, that a processed product is neither dairy nor meaty, or that its ingredients contain no non-kosher animal products, or that a vegetable product contains no insects?


texts: What exactly is the Mussar movement and how does it differ from mainstream Judaism?

texts:
I've been hearing the term "Mussar Movement" being used a lot more often as of late and I even saw some advertisements for it on other Jewish forums. I'm speaking to a specific movement, not just the concept of Mussar in Judaism.

What I gathered is it frames itself as a type of deeper spiritual movement like Kabbalah does but it also incorporates Reform-like philosophies. The history I read shows it came up in Lithuania in the 1800s which makes sense considering that was around the time Reform Judaism really came up.

I was just curious if there was a clear explanation as to what it is and how it relates to Jewish practice.


texts: A choleh she'eyn bo sakana (one with a non-life-threatening illness) is not obligated to fast on any fast other than Yom Kippur (see Mishna Brurah 550:4 and Aruch Hashulchan 550:6). A choleh she'eyn bo sakana is also allowed to swallow non-kosher medications shelo k'derech achilaso (literally: "not like the manner of its eating"; provided no kosher alternative exists and it does not have a pleasant flavor). Is there any basis to allow one who does not reach the criterion of not being obligated to fast (i.e. one with a meichush - minor discomfort) to swallow a pill, or is pill-taking just a first resort for one who would otherwise not be obligated to fast?


texts: Can an independent daughter inherit like a son?

texts:
Normally* in halacha women do not inherit or aquire property and are extensions of their fathers, brothers, and husbands who, in exchange, are obligated to support them.

BUT in the case of the husband, the wife change the default arrangement and say "don't support me" and then she will personally keep any money she gets.

Can she make this arrangement with her father before he dies? If so, then seemingly there is no "obligation to support" for her brothers to inherit: does she receive a portion of the inheritance like her brothers?


texts:
In shulchan aruch (siman 2, saif 6) the author writes:

  It is forbidden to walk in an erect posture.

Does this mean that good posture is forbidden or is the author referring to something else?


texts: Is the Ramban's observation of "red drops similar to blood developing on a mirror " recorded by anyone else?

texts:
The Ramban in VaYikra 18:19 writes the following:

(Source from Sefaria)

(Partial Quote)

  ועוד הגידו בו נסיון אמיתי והוא ממפלאות תמים דעים בתולדה כי הנדה בתחילת זובה
  אם תביט במראה של ברזל הבהיר ותאריך לראות בה יראו במראה טיפות אדומות כטיפות דם

  Furthermore it is told that true test which is written by the experts in science that if a menstruate in the beginning of her flow stares at a mirror of polished iron and continues to look [at the mirror]. Red drops similar to drops of blood will be seen [on the mirror]

My Question:

Where else besides for the Ramban is this phenomenon recorded? Is there any other recounting of such an occurrence?

Note: Finding out who the "experts in science" who recorded this observation  will be helpful too.


texts: Does a woman goes back to be sefaradi after divorcing from a ashkenazi husband?

texts:
So, my parents just got divorced. My mother was Sefaradi when single and my father is Ashkenazi. When my mother married my father she adopted all ashkenazi customs, including not eating kitniot on Pesach etc.

Now that they got divorced, can she go back to the nusach sefaradi, and eat kitniot on this Pesach, for example?


texts: Does week starting on monday reflect in Sabbath?

texts:
Some countries do adopt weeks starting in Monday, whereas the weekend (Saturday followed by Sunday) is at the end of the week, making Sunday the seventh day.

In Brazil, where I am from, weeks start at Sunday and, since working days (monday-friday) are called as ordinary numbers (segunda-feira/second 'feria' (latim)/monday, etc), it would not make sense to adopt a week starting in monday (since monday is called 'second').

However it only exists in Portuguese speaking countries (correct me if I am wrong). In many countries, weeks start in monday and it makes perfect sense for them.

Trying to explain what Sabbath is to a Christian friend from Indonesia (I am Seventh-Day Adventist), I wasn't understood when I said that Sabbath is celebrated on Saturday, the seventh day. "But the seventh day is Sunday", I heard.

How does Sabbath get celebrated on countries where week starts in Monday? How to explain Sabbath as seventh day to someone from these countries?


texts: While playing a computer game, may I "worship" one of the game's "gods" to help me win?

texts:
I sometimes play a certain computer role-playing game (RPG). In this game, my character (whom I might name after myself but who does not otherwise resemble me) fights mythological creatures and collects handy items. In the end, I aim to have my character retrieve a powerful treasure from the place where it is kept.

If I choose, my character can choose to worship one of 18 available "gods". If my character kneels at an altar, prays to it, or sacrifices creatures, then the "god" I choose might give my character special abilities or better items.

I wonder if I may cause my character to worship a "god" while playing this computer game. What do you suspect is the answer?
What if I modify the source code of the game and rename all the "gods" to "Hashem"?

CYLOR.

You may answer using logic. But please base your logic on rabbinic sources you've read or heard from. And please cite your sources.


texts: Can one say to the Kohen, "A nega appeared on my body"?

texts:
In discussing tzara'at which afflicts houses, Vayikra 14:35 describes the start of the procedure to declare the house impure as follows:

  וּבָא֙ אֲשֶׁר־ל֣וֹ הַבַּ֔יִת וְהִגִּ֥יד לַכֹּהֵ֖ן לֵאמֹ֑ר כְּנֶ֕גַע נִרְאָ֥ה לִ֖י בַּבָּֽיִת׃

  The owner of the house shall come and tell the priest, saying, “Something like a plague has appeared upon my house.”

Nega'im 12:5 picks up on the language of כנגע - something like a plague - and rules:

  אֲפִלּוּ תַלְמִיד חָכָם וְיוֹדֵעַ שֶׁהוּא נֶגַע וַדַּאי, לֹא יִגְזֹר וְיֹאמַר נֶגַע נִרְאָה לִי בַּבָּיִת, אֶלָּא כְּנֶגַע נִרְאָה לִי בַּבָּיִת.

  Even if he is a learned sage and knows that it is definitely a nega, he may not speak with certainty saying, "A plague has appeared upon my house," but rather, "Something like a plague has appeared upon my house."

Does this rule apply to other types of tzara'at (e.g. on the body or on clothing) as well?

If yes, why is it mentioned in the Torah and Mishnah specifically with respect to house-tzara'at? If no, what is the rationale for it to apply only to house-tzara'at?


texts:
I know Lubavitchers are makpid to use only Esrogim from Genoa (if not grown there, at least that species).

What do other communities use?

Does anyone still use Korfu?


texts:
Muslims believe Satan was a Jinn (not an angel). A jinn can be good and bad.

Are there any references to jinn (or something similar) in Judaism?
Are there certain sects believing in their existence?

I am not sure, but this might be related? Jewish Exorcism. Forgive my ignorance about this subject.


texts: Was there any foreknowledge of the Paris hostage crisis within Judaism?

texts:
Did any school of thought within Judaism (like Kabbalah) predict the Paris hostage crisis?
Did any Jewish scholar make a prediction?
Are there any rumors about such a foreknowledge?

The question is referring to the
Porte de Vincennes hostage crisis on 9 January 2015:
http://en.wikipedia.org/wiki/Porte_de_Vincennes_hostage_crisis
Answers referring to the whole 'Paris attack' would be welcome too:
2015 Île-de-France attacks
http://en.wikipedia.org/wiki/2015_%C3%8Ele-de-France_attacks
(this question is legitimate because, several websites claim, that the Zohar predicted the event of 9/11)


texts: How do we evaluate a b'raisa that quotes Rebbe against an anonymous Mishna?

texts: At Rosh Hashanah 19b, the Gemara raises a b'raisa quoting Rabbi Yehuda HaNasi (aka "Rebbe") -- the editor of the Mishna -- to counter the opinion of the anonymous Tanna quoted in the previous Mishna without refutation. I understand that an anonymous Mishna is usually a teaching of Rabbi Meir.  But I'm confused that if Rebbe had a problem with the particular view of Rabbi Meir, why didn't he raise it himself in the Mishna and cite the Tanna he learned it from?  It would seem to me that the fact that the Mishna does not include any refutation is evidence enough that either Rebbe is not the true author of the teaching in the B'raisa or, otherwise, he determined that the opinion he put into the Mishna was, ultimately, the end of the matter and no debate was necessary.  What is the correct way to analyze this and other similar cases?


texts: Is it true chosson and kallah must separate after the first night together?

texts: After the chuppah and the chasuna celibrations have ended. They are not only permitted to be together but is a mitzvah. However,is it true chosson and kallah must separate after the first night together?


texts: What bracha do you make on zucchini flowers or the curly "lettuce" used for garnish?

texts:
During the past few years I have seen caterers decorate platters with zucchini flowers. Similarly. many platters have some type of dark green or purple lettuce or cabbage (I'm not sure what kind of veggie this is) under the food.

Usually, these things are not eaten raw, but, I guess zuccini flowers in particular are becoming more of a common edible item now than it was about 5-10 years ago. Would the bracha on these 2 be "admah" or still "shehakol" because it's not yet customary to eat thse raw?


texts: What is the reason that the Torah uses a ן (final "Nun") at the end of 2nd person plural verbs?

texts:
Frequently, the Torah uses a final nun (ן) at the end of verbs. They seem to be 2nd person plural verbs. An example:

Deuteronomy 5:30:

  בְּכָל־הַדֶּ֗רֶךְ אֲשֶׁ֨ר צִוָּ֜ה יְהוָ֧ה אֱלֹהֵיכֶ֛ם אֶתְכֶ֖ם
  תֵּלֵ֑כוּ לְמַ֤עַן תִּֽחְיוּן֙ וְט֣וֹב לָכֶ֔ם וְהַאֲרַכְתֶּ֣ם יָמִ֔ים
  בָּאָ֖רֶץ אֲשֶׁ֥ר תִּֽירָשֽׁוּן׃

  Ye shall walk in all the way which the LORD your God hath commanded
  you, that ye may live, and that it may be well with you, and that ye
  may prolong your days in the land which ye shall possess

(Translation from Sefaria. I added for convenience of non-Hebrew MY readers.)

There are numerous other instances where this technique is used in the Torah. (I assume this is used in the rest of Tanac"h, also, but I'm uncertain.)

The meaning of the verb is the same with or without the Nun. My questions:

Is there a pattern as to when the Torah uses the Nun? (Perhaps related to trope (cantillation note) or surrounding words or syntax?
Does the Nun convey any additional meaning that would not be conveyed if it were missing?
I am assuming that this technique is used only for 2nd person plural verbs. Maybe it's used for 2nd person singular as well. Is it used elsewhere? Please cite a sample.


texts: Unintentional closing and opening of electrical circuits on shabbat

texts:
As a non Jew, after reading Why are Shabbat loopholes a good thing? I have been pondering the above question:

  The Torah forbids closing/opening electrical circuits on Shabbat.
  - Danny Schoemann

So what then about things like CCTV's which records a Jew walking by will cause per pixel circuits to be changing (essentially closing/opening). Just like a public or hotel elevator it is not owned by a Jew, so that does not seem to matter. So, does it matter whether one intentionally is opening/closing electrical circuits? Or does it being unintentional make it a passive activity (despite walking intentionally somewhere, thus actively being part of the creation of new videos/pictures)? Or did I never notice and do Jews actually go out of their way to not walk in areas covered by CCTV's, satellites and motion detectors? And additionally if I understand it correctly R. Auerbach had a differing opinion regarding the use of electricity on Shabbath, but I understand that one even less.

Reading this article concerning walking through motion sensors triggering lights there is the statement made:

  If a permitted action might or might not cause a prohibited result, the action is nonetheless permitted.

Which would answer my question regarding satellites and motion detectors (not the CCTV's though (Especially so as you directly benefit from the presence of the CCTV's making your neighbourhood/city safer)), if it would also explain why that's the case.

  Note: I am asking this out of a genuine interest as, I will be honest here, I have an extremely extremely hard time comprehending the notions outlined in the aforementioned question. The literal form of interpretation used in Judaism is one that I am quite not used to to say the least, especially when it starts mixing with technical questions.


texts: Why do we start saying "Veten tal umatar" during Ma'ariv?

texts:
I understand that the starting date to say "Veten Tal Umatar" during weekday AMidah outside of Israel is based on being 60 days after Tekufat Tishrei. This is always a solar-based calculation, and on the Gregorian calendar it occurs on Dec. 4 or 5th, currently.

If the starting time i sbased on a solar date, shouldn't we begin saying this when that solar date occurs, namely during shacharit or by davening Ma'ariv after 12 midnight when that solar date has occurred? It seems that if we start saying during Ma'ariv, we are a solar date too early.


texts:
I am afraid that I have only recently started to study this kind of thing and I completely unlearned compared to most of the contributors here, so I apologize if my question is somewhat unsophisticated.

Consider a Jewish person who grew up in the UK, but lives in the US. Suppose that an old friend of his (who is Jewish), living in the UK, asks him for a loan. If everyone still lived in the UK it would be easy: the loan would be for a fixed number of British pounds, with no interest. And if everyone lived in the US, it would be easy: a fixed number of US dollars, with no interest. But here the lender and borrower live in different countries, with different currencies. If the loan is made in dollars, and the dollar appreciates, then the borrower will end up paying more back (in pounds, the currency they use every day) than they borrowed, which looks like ribis. But if the loan is made in pounds, and the dollar depreciates, then the lender will end up receiving back more in dollars (the currency they use every day) than they lent, which also looks like ribis.

Is there some simple rule like 'work in the lender's currency'? Or something more complicated? Or is such a transaction such as this simply impossible? (The latter would be sad, given the positive commandment to lend money to those in need of it.)

I know that the relevant standard is meant to be monetary value, but I don't see how to apply that here since there are two relevant notions of money.

UPDATE
A quick point of clarification: it's hard to give a good clear answer to the question 'in which country would the loan be made'. The lender lives in the US, and would probably just instruct his bank in the US to do a bank transfer to the UK. The borrower lives in the UK, and would just receive the bank transfer. Returning the money would work in a similar way. So each person would always just be staying in their own country.


texts: Why do Sephardi jews put on the tefillin shel yad while sitting?

texts: Pretty straight forward--why do Sephardim put on the tefillin shel yad while sitting?


texts: Avel that needs shmira -- Also on Shabbos?

texts: That which we say an Avel (person in mourning) is among the people that need "shmirah" (Someone to be with them - See Gemorah Brachos 54b at the bottom) is this also on Shabbos? Normally we say that Yisael doesn't need "shmirah" on Shabbos since the Shabbos itself protects them.


texts: Who says the Mourner's Kaddish for a synagogue member who had no family?

texts: If a synagogue member dies with no living family members remaining, who says the Mourner's Kaddish for them?  Can anyone volunteer to say Kaddish for them?


texts:
I am curious about the Hebrew pronunciation taught in many Modern Orthodox schools. It doesn't seem to conform to real Israeli pronunciation, nor is it the  "standard Yiddish" or Polish pronunciation used in Yeshivish schools.

The schools in question are careful to use Tov, not Sov, and kamatz and patach sound the same. Other than that, they seem confused. I am unsure as to the proper use of Shva, pronunciation of tzeirei, and whether other Keriah rules are used or ignored.

I would like to know the correct way to encourage students in these MO schools to say Shema. Which rules should they follow? When should they pronounce a shva na? What other rules are used or ignored?

For the purpose of this question, let's assume that all accepted pronunciations (eg. Sephardic, Ashkenazic, Yemenite) are equally valid. Let's also assume that Shema is meant to be said in the original Hebrew with a special emphasis on pronouncing each word correctly.


texts: Why can one get paid for teaching written law but not oral law?

texts:
In his Sefer Ha-mada (Book of Knowledge, Talmud Torah 1:7), the Rambam says:

  Where it is customary to charge a fee for teaching the written Torah, it is permissible to charge a fee for such instruction.  It is forbidden, however, to teach the Oral Law for payment, for it is written: "Behold, I have taught you laws and rules as the Lord my God has commanded me" (Deut. 4:5). Moses, in other words, said: "Just as I received instruction from God freely, you have received instruction from me freely. And you, too when teaching in future generations, give instruction freely, as you have learned from me."

I don't understand the stated rationale for making this distinction between Written and Oral law.  Can someone explain?


texts: Does a refrigerator ice machine need to be cleaned for Pesach?

texts:
Many refrigerators have an outside ice / water dispenser. The fridge makes ice "cones" which go into a reserved plastic ice bucket that is attached to the inside of the fridge door.

Ice can be dispensed by pressing a glass on the outside of the door and the cones will fall out of the dispenser. Likewise, water is dispensed through the same slot.

On Shabbat, one must open the fridge, detach the plastic bucket and manually remove ice cones.

Offhand, the only possibilities of chametz that I can see here are either if there might have been chametz on one's hands when manually pulling out an ice cone - Would that be batel considering that there is far more ice than a crumb of chametz?

If there is a concern that chametz might be on left-over ice cones, would emptying all the cones be needed before Pesach and would that be sufficient to kasher it?

Another possibility is that a chametz glass may have touched the outside lever that dispenses the ice or water. The lever is made of steel.

I am mainly curious if the ice bucket needs to be koshered at all and if so, how?  The ice bucket can be removed. It is made of hard plastic. Does the lever need to be kashered? Can the lever be kashered in any way considering that it can't be removed?


texts: Difference between judgement and discernment in Torah thought

texts:
Pirkei Avos (2:5) tells us 'Don't judge your friend until you are in his situation'.

I was wondering about the term 'judge'

Merriam-Webster online defines:-

'judgement' as 'the process of forming an opinion or evaluation by discerning and comparing' and

'discernment' as 'the ability to see and understand people, things, or situations clearly and intelligently'.

So when one judges another person one is not only using discernment but is also comparing.

Would the Mishna therefore allow one to use discernment regarding others as opposed to judgement?

The Hebrew for discern is להבחין and to judge is לדון.

Or is the Mishna teaching us that any form of evaluation of another (whether judging or discerning) is unacceptable and one should just totally accept each person as they are?

Is there maybe a different Torah source that may show a difference between discernment and judgement?


texts: Shabbos morning (Drasha) sermon before Kaddish of Musaf

texts: Recently I saw in Halacha that it is inappropriate to have the sermon right before Kaddish of Musaf as it is considered a Hefsek. Yet many Shuls do just that and have the sermon right before Kaddish of Musaf. Is there any justification to do that? What is the source?


texts: Wish to learn about Judaism. Please recommend book about Maimonides teachings

texts:
Moderator feel free to delete or modify.
I wish to learn about Judaism and heard that learning about Maimonides is a great start.
There are so many books he's written, and so many books about him, I'm not sure what to start with.
Here are some from Amazon .... please suggest
The Guide for The Perplexed, 1956
Maimonides: The Life and World of One of Civilization's Greatest Minds, 2010
Guide for the Perplexed - Enhanced Version, 2009
A Maimonides Reader (Library of Jewish Studies), 1972
Maimonides: Life and Thought, 2015
Things I Know About Judaism
Abraham is father of the Jewish people. Moses led Jewish people out of slavery. There are roughly 300 commandments in Jewish law. Saturday is rest day.
I only know the very basics.
I wish to know about Judaism to see if I want to convert, or at least have deeper appreciate for this faith. Lot of people I get along with are Jewish.


texts: Is it forbidden to learn Hebrew/Aramaic during Tisha B Av?

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Hebrew and Aramaic are languages of Jewish sefarim (religious books) and it is forbidden to learn/read sefarim during Tisha B Av because it gives joy to man to do so.

Is it then likewise forbidden to learn Hebrew/Aramaic in order, during Tisha B Av, to get a better understanding of sefarim in the original, considering that the reason for doing so is connected with learning (talmud torah), which is forbidden?


texts:
It says in Yirmiyahu 31:32:

"But this is the covenant that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people."

In the future, Hashem will inscribe the new covenant in our hearts. Does this mean that in the future, tattoos will be kosher?

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


texts: What is the Morph-Phonological Split in Hebrew that makes it so Unique?

texts:
Can some one explain this to me?

  In a mixed language par excellence, large and monolithic blocks of material are
  imported wholesale from each of the ancestral languages. Thus, while the verbal system
  of Michif is entirely Cree, its nominal system is entirely French (see Bakker). Sui generis
  Israeli Hebrew is markedly different: the impact of Yiddish and Standard Average
  European3 is apparent in all the components of the language, but usually in patterns
  rather than in forms (see Zuckermann, “‘Abba’”). Moreover, Israeli Hebrew demonstrates
  a unique and spectacular split between morphology and phonology. Whereas
  most Israeli Hebrew morphological forms (e.g., discontinuously conjugated verbs) are
  Hebrew, the phonetics and phonology of Israeli Hebrew – and of these very forms in
  particular – are European. One of the reasons for overlooking this split is the axiom that
  morphology, rather than phonology, is the most important component in genetic classification.
  In fact, such a morpho-phonological split is not apparent in most languages of
  the world and is definitely rare in “genetic” languages. Israeli Hebrew’s “non-geneticness”
  makes it a hybrid language.

-- Ghil'ad Zuckermann in "A New Vision for Israeli Hebrew" (emphasis mine)


texts: If a father-in-law is helping support his son-in-law who is learning in Kollel, does the father-in-law get reward for the son-in-law's limud ha'torah? Does it depend on how much he is giving and/or what the couple use it for?


texts:
Do Karaite Jewish hold of the 39 melachos?
I've tried to get information about it and I couldn't find. I found that they deny 39 melachos, but it doesn't say to me if they have more melachos or less.


texts: Why did the Tos'fos Yom Tov compose his Mi Sheberach?

texts: It is well known that R. Yom Tov Heller, author of the Tos'fos Yom Tov and other works, wrote a prayer to be recited for the benefit of those who don't speak in the synagogue (or: during prayer). I'm trying to find his expression of the reason he composed it or wanted it recited, or a reliable second-hand source citing him. I do see many hundredth-hand sources online, but seek something more reliable than that. I'd appreciate any direction.


texts: Weekday Torah reading the same for two weeks when Yom Tov falls on Shabbat?

texts: When Yom Tov falls on Shabbat, superseding the regular weekly Torah portion, does the Monday and Thursday weekday reading stay the same the week before and the week after the holiday? E.g., this year, 2016, in חו"ל, is the the portion of 'Aharey Mot' read on the Monday and Thursday of the week before Passover and then again on the Monday and Thursday of the week after Passover?


texts: Do the words "Shema" and "Shem" come from the same root? And, if so, does this have significance in Jewish thought?

texts: I surprisingly wasn't able to answer this through web searching.  I'm just curious if the multiple meanings of "shema" (hear, listen, obey), have implications for how people's names were thought of.


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Can we attempt to compile a list of the sharp responses and lines by the Ibn Ezra throughout Tanach?  These are valuable (to me, anyways) for a couple of reasons:

Understanding what Ibn Ezra thought was important to demean, which leads us to a better understanding of his approach to Tanach in many cases (historical reasons, etc.).
They may/likely fall into the categories of permitted Leitzanus/Milsa Debedichusa, which can be utilized in Divrei Torah or other cases.


texts: Why doesn't Al Hanisim Mention the Miracle of the Oil?

texts: Why is there no mention of the miracle of the candles burning for eight nights in Al Hanisim?


texts: Berakhos recited over food - Mitzvah or Matir?

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Is it a mitzvah to recite a benediction over a piece of food, or is there a prohibition forbidding one from eating food without reciting a benediction beforehand?

I believe that this is a similar question, whether sitting in a sukkah applies in this case.


texts: What does it mean that God will blot out sinners from his book?

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In Parshat Ki Tisa, after the golden calf, Moshe pleads for God to forgive them, saying if not, blot me out of your book.  The text then says:

  33 And the LORD said unto Moses: 'Whosoever hath sinned against Me, him will I blot out of My book.
  34 [...] nevertheless in the day when I visit, I will visit their sin upon them.'

Rashi on Shemot 32:32 says that the book in question is the whole torah.  He is silent on v33 and blotting out.  He explains the latter passage thus:

  But on the day I make an accounting, etc.: Now I have listened to you not to destroy them all at once, but always, always, when I take an accounting of their sins, I will also account a little of this sin with the other sins. [This means that] no punishment befalls Israel in which there is not part of the punishment for the sin of the [golden] calf. -[from Sanh. 102a]

So clearly God punishes, but this doesn't sound much like "blotting out".  After all, we have the torah text, including the names of some of the participants and the descriptions of their sins:

Aharon is named specifically as making the calf.  Clearly he was not blotted out of the torah.
It seems by inference that Levi was the only tribe that didn't participate, but the torah names the heads of the other tribes (and other individuals, like the spies) later, so none of them were "blotted out".
A weaker point: sefer Bamidbar in particular names other sinners (like Korach et al) and tells us about their sins.  Perhaps "whosoever hath sinned against me, him I will blot out" only applies to the past (the calf)?

What does it mean when it says God will blot out sinners from his book?


texts: What constitutes an acceptable barrier so that another person can pass by someone saying the Amidah?

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The Shulchan Aruch/Mishna Berurah 102 (4) [15] writes that one may not walk within four Amos in front of somebody praying the Amidah.

What constitutes an acceptable barrier in front of the person so that another person can pass by?


texts: *Asher Bamayim* (אשר במים) in kashrus halacha

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To find the kashrus status of an organism, we first need to correctly classify it as plant, animal, bird, or asher bamayim*, as each group has its own distinct requirements. E.g., animals need to chew cud and have cloven hooves, while asher bamayim need (fins and) scales.

What is the halachic definition of asher bamayim (אשר במים)?

* This is how the Torah calls water-living creatures. Rabbinical writings use the word dag (דָג).


texts: How can I learn Yemenite ta'amei hamikrah?

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I'm working with a student for his bar mitzvah whose family is Yemenite in origin, but has no living relatives who remember much of their tradition.  He is interested in learning to leyn with Yemenite ta'amei hamikra, which I think is wonderful, but raises the challenge of how to help him learn it.

Obviously, the best approach would be to find a Yemenite ba'al koreh willing and able to work with my student, but for various reasons I think it may be easier to learn the Yeminite system myself and then teach him.  (I'm also very interested!)

I'm considered an excellent ba'al kriyah in my community, with a thorough understanding of how the t'amim work (conjuctives, disjunctives of various levels, etc.), which I think gives me a good framework for this learning.

I've found a few recordings of Yemenite chanting online, and a few descriptions of how the trope system works, but I'm curious if anyone knows of great resources on this, or has ideas of how else I could be learning it.


texts: "If eight couldn't save the world, certainly eight couldn't save one city." Why not?

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Rashi to Bereishis 18:32, explaining why Avraham only bargained for 10 and no less:

  אָמַר דוֹר הַמַּבּוּל הָיוּ ח', נֹחַ וּבָנָיו וּנְשֵׁיהֶם, וְלֹא הִצִּילוּ עַל דּוֹרָם; וְעַל ט' עַל יְדֵי צֵרוּף כְּבָר בִּקֵשׁ וְלֹא מָצָא

  He said, "The generation of the Flood had eight [righteous people] - Noach, his [three] sons, and their [altogether four] wives - and they were unable to save their generation." He did not ask for nine plus Hashem, because he already asked that [when he asked for 45 to save the area].

Why is this true? Maybe eight (nine) have sufficient merit to save a city, but not the entire world. If the argument went the other way, I could hear that, but the way it's written, it seems backwards.

This related question asks why Lot was successful with just four, while Avraham wasn't able to argue that. While it's a similar question, what I'm asking is that Avraham's own logic doesn't seem to make sense - the reason he has not to plead further seemingly isn't a valid argument.


texts: Is there a full Siddur Nusach Eretz Yisrael?

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Disclaimer: I do know of the Machon Shilo Siddur Eretz Yisrael, although according to folks I know who have studied the issue, it is not a true nusach e"y siddur.

Is there a complete siddur with the text according to Nusach Eretz Yisrael available, other than the above mentioned Machon Shilo version, either online or in print?


texts:
Can someone explain why the following examples, all from parashat ki tzetzeh - כִּי תֵצֵא, are written with a kamatz:

"vamet"  - וָמֵת - (D'varim 21:21)
"vameta" - וָמֵתָה - (D'varim 22:21)
"vametu" - וָמֵתוּ - (D'varim 22:24)

yet the following is written with a shuruk:

"umetu" -  וּמֵתוּ - (D'varim 22:22)


texts: During Matan Torah, the shofar was heard by the entire nation but who blew it? Was it Moshe? Angels? The text does not specify. Is there midrash to address this?


texts: Is there anything wrong with not eating bread to avoid reciting Birkat Hamazon?

texts: Is there anything wrong with not eating bread during the weekdays to avoid reciting Birkat Hamazon?


texts:
For Shabos, there is a custom to light 2 candles: one for shamor and one for zachor.

Shulchan aruch harav 263.1:

  …אחד כנגד זכור ואחד כנגד שמור…

I understand that on yomtov they (the people that light on shabos) also light 2 candles.

Why?

Source?


texts: Bringing korbanos for prior obligations when bais hamikdash is rebuilt

texts:
I remember learning that there were very prominent Rabbaniom (Chafetz Chaim) who would write down which korbanos he would be obligated to bring when the Bais hamikdash would be built . Why do we assume that one is obligated to bring a korban when there is no bais hamikdash. whats the source that one would need to bring all the korbanos they would be obligated in when the Bais hamikdash is built ?

Also do we find that the last generation of the people from  before the building of the second temple brought a bunch of korbanos for all prior obligations once the temple was built ?


texts:
According to some poskim (see here), one should not skip parts of davening to say Shemoneh Esreh with the minyan, rather he should daven in order (this is unlike the ruling given in Shulchan Aruch (OC 52)).

According to this opinion, does the same apply to Mincha? If one were to come late to Mincha, should he say everything in order (possibly including Korbanot)?


texts: Why is it important to stress the "prostitute" part of Tamar's plan regarding Yehuda?

texts:
The Torah could get around easily without "incriminating" Yehuda, by saying "ויחשביה לזונה" for example or describing that when he's looking for her (with his fellow) he uses this term of a "prostitute - קדשה" extensively, even when talking to the locals.

It could either omit the whole story or simply not mention קדשה or זונה but אשה or similar.

Why is the importance in the Torah's view that the whole Parasha swivel around this concept?


texts: Psalm 41:10 Who is King David's friend who lifted his heel against him?

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Do we know who is the friend King David is speaking of who lifted his heel against him? If it was Johnathan, how do we determine this?

Psalms 41:9 (Hebrew v. 10)

  Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me.

And is the following scripture speaking of the same person?

Psalms 55:12-14 (Hebrew v. 13-15)

  (12)For it is not an enemy who taunts me—then I could bear it; it is not an adversary who deals insolently with me—then I could hide from him.
  (13)    But it is you, a man, my equal, my companion, my familiar friend.
  (14)    We used to take sweet counsel together; within God’s house we walked in the throng.


texts: Critical Jewish analysis of the Ipuwer papyrus

texts: I just stumbled across information about the Ipuwer papyrus, and I was wondering how many Jewish Egyptologists have had an opportunity to review and study it at length. Other than this very brief analysis by R' Mordechai Becher, and the article cited therein, are there any more recent, and more comprehensive, analyses of the document and its (possible) relationship to the Exodus?


texts: What is the connection between joy and divine love in Rambam's mitzva #3?

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Ramba"m lists love of God as the third positive commandment in his Book of Commandments. It includes the following line, which somehow relates the comprehension of God with joy and the ultimate purpose of loving Him. I am not confident that the punctuation here (from the very reliable he.wikisource.org) is accurate. What does this line correctly mean?

  היא הציווי שנצטווינו על אהבתו יתעלה, והוא: שנתבונן ונסתכל במצוותיו וציווייו ופעולתיו, כדי שנשיגהו ונתענג בהשגתו תכלית התענוג - וזוהי האהבה המצווה [עלינו]


texts: While it says in Kiddushin 40b that torah is the more important than Mitzvot in Pirkei Avot it says otherwise?

texts:
It says in Kiddushin 40b נענה ר"ע ואמר תלמוד גדול נענו כולם ואמרו תלמוד גדול שהתלמוד מביא לידי מעשה (Rabbi Akiva answered and said: Study is greater. Everyone answered and said: Study is greater, as study leads to action.)

But then it says in Pirkei Avot 1:17 וְלֹא הַמִּדְרָשׁ הוּא הָעִקָּר, אֶלָּא הַמַּעֲשֶׂה. וְכָל הַמַּרְבֶּה דְבָרִים, מֵבִיא חֵטְא: (Study is not the most important thing, but actions; whoever indulges in too many words brings about sin.)

How can these teachings be reconciled?


texts: Why were the prophecies of Eliyahu and Elisha not written as separate books?

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The prophets during the second half of the First Temple era have their prophecies and actions recorded in books of Tanach named for them (or, as in the case of Trei Asar, in sections of a book). This is so even when their recorded prophecies tie in with historical events described in the Book of Kings - indeed, for example, there are a couple of chapters of Isaiah (36-39) that are repeated almost verbatim in II Kings (18-20), and similarly with Jer. 52 as compared with II Kings 25.

By contrast, the prophets before that - even those about whom we have fairly substantial information, notably Eliyahu and Elisha - have their prophecies and actions simply interspersed with the annals of the contemporary kings of Yehudah and Yisrael.

Why is this so?


texts:
Who knows one hundred forty-two?
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: Seeking an explanation of Rashi to Ⅱ Chronicles 4:11

texts:
Ⅱ Divre Hayamim 4:11 lists some of the items made for the first bes hamikdash:

וַיַּעַשׂ חוּרָם אֶת הַסִּירוֹת וְאֶת הַיָּעִים וְאֶת הַמִּזְרָקוֹת
Churam made the pots, shovels/brooms/rakes, and basins.

Rashi comments on the first of those:

וַיַּעַשׂ חוּרָם אֶת הַסִּירוֹת — סירות נחשת שעשוים לחתות הדשן לתת לתוך הסירות

I'm having trouble understanding this. As well as I can understand it, it means:

Copper pots that are made to rake the ashes to put them into the pots.

That is, that the pots in verse 11 are for raking ashes so that those ashes can be put into the pots. Into what pots? It doesn't read well if the ashes are to be in those same pots — they then don't need to be put there. And there are no other pot mentioned; anyway, if other pots were meant, I'd think Rashi would say so explicitly.
So what does Rashi mean?


texts: English books for better understanding of Jewish thought?

texts:
I consider myself a "Christian" (as in a "follower of 'Christ'"), and I am interested in learning more about Judaism, so that I can better understand the Jewish roots of Christianity.

I've gotten myself a Hebrew-English parallel Tanakh, and have invested in learning the Hebrew language, but progress have been slow. I've also found some articles on topics in the Talmud Balvi, but have been hampered in my reading by my total unfamiliarity with the Jewish mindset.

Could anyone recommend books on how I could start this journey, or even general direction on how I may proceed?


texts:
In tefilat "leoylom yehe Odom... " there is a statement

  ָקַדֵּש אֶת שִמְךָ בְּעוֹלָמֶך

Instinctively my tendency is to read beoylomecho with a shevo below the letter beys. But in siddur Tehilas Hashem and tefilat yeshara have a komots below the beis.  Is there something similar in tanach?


texts: Should we be acting like the Amoraim in the Gemara?

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Babylonian Talmud, as well as Yerushalmi Shas, are the source to all the Halachos and many Minhagim. Although I have a question, there are some times throughout Shas that we find one Amora saying to another Amora something undignified. Such as this Gemara, Sanhedrin 59b, where Rabbi Abbahu calls Rabbi Zeira a "Foolish Bird", that's like calling someone now adays "You stupid person".

בעי מיניה ר' זירא מר' אבהו ירדה לו דמות חמור מהו א"ל יארוד נאלא הא אמרי ליה אין דבר טמא יורד מן השמים:
R. Zeira asked R. Abbahu: What if something in the shape of an ass were to descend? — He replied: Thou howling yorod did they not answer him that no unclean thing descends from heaven?
Soncino translation

I'm curious, should we be acting like that to one another while asking a question which we can refute?


texts: Sefer Olat Tamid, 13 fulfillments of bracha

texts:
Found this online here:

  Sefer Olat Tamid lists 13 verses that one fulfills each time one says
  a bracha properly. Included among them:

  the mitzvah to remember God (Deut. 8:18)
  recalling the kindness that God performs for us (Deut. 8:2)
  being careful not to mention God's name in vain (Exodus 20:7)
  trying to relate to God in all of our ways (Proverbs 3:6)

Could someone tell me what the other verses are teaching? or tell where in the sefer olat tamid i can find the full list?


texts: Sherlock Holmes-ian deduction in the Talmud

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I remember learning a story in the Talmud (I think) and am trying to find the source. I'm a little fuzzy on the details, but this is what I remember.

There was a Talmudic Rabbi who was sold into slavery, and was being taken by his new master to Rome.

On the way, the Rabbi told his new owner that traveling in front of them were a Jew and a non-Jew (possibly slaves), a donkey and another animal (I can't remember which), and one was carrying oil and one water. There may have been some other details that the Rabbi told his owner as well.

When this was proven to be true, the owner was so impressed that he told the Rabbi that if he would tell him how he was able to know this, the owner would set the Rabbi free.

The Rabbi told him that he had deduced it based on various clues. He pointed out that there were two drip patterns. One had absorbed in the ground (water) and one hadn't (oil). He pointed out that one of the people had gone off the path to relieve himself, which is a Jewish trait, while the other person hadn't. (He probably pointed out some other things as well)

That's what I remember; anyone have a source?


texts: Is a psik reisha d'lo nicha or d'lo echpat judged against a communal standard?

texts:
If I perform an action on Shabbos which will cause a secondary (forbidden) action, the secondary action is assessed as to whether it is desirable, detrimental or neutral (as per Difference between Pesik Reshe Delo Niha Le, Pesik Reshe Delo Ichpat Le, & Melacha She'en Sarich LeGufa) .

But when determining if the resultant melacha is detrimental or irrelevant, does one look at the individual performing the action at that moment and his sensibility or is the standard a Jewish equivalent of a Reasonable Person standard? There might be something that I find detrimental that someone else might find desirable and vice versa. Does the halachic status of the behavior hinge on which one of us performs the action or is there an external and objective standard?


texts:
Based on this question that was asked Breaking a "engagement" (shiduch)
Has anyone come across of an idea whereby if someone got engaged and want to call it off they get married and get a Gett.


texts: Pesachim 97a cruel death by starvation for rejected chatas animals

texts: Pesachim 97a calls for a very cruel death by starvation in a cage of certain chatas animals who don't qualify for sacrifice. Other unsuitable animals are left to graze and be sold.  Is there any comment that this starvation death is blatantly against tzar baaley chaim?  If the answer is simply it's Halacha LeMoshe MiSinai, the question of gross cruelty still needs to be asked.


texts: I am looking for a good explanation of the phrase, "Baruch Hu Ubaruch Shmo".i.e. why do we praise both Hashem and his "name" separately? Can anyone help me with this? Thanks!


texts: Leniency in pronunciation while reading the Megillah (Iggeres)

texts: I've heard that we are more lenient in regards to krias haMigglah than to krias haTorah (in regards to pronunciation), since the Migglah refers the itself as an Iggeres (letter). If this so, to what extent? [For example, if the baal koreh missed a ti'pcha, and instead read the pussok straight, do we require him to go back?] Please cites sources.


texts:
Suppose someone feels jealous over something, and wants to make himself not be envious. What can he do to help himself? I am interested both in classical sources as well as anecdotal advice.

Related: How can I curb my sexual desire?


texts: Chamisha Ushloshim Umatayim - mi yodeya?

texts:
Who knows two hundred thirty-five?
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:
During Passover, we read the following passage, from Exodus 12:12:

וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה, וְהִכֵּיתִי כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מֵאָדָם וְעַד בְּהֵמָה וּבְכָל אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים, אֲנִי יי.
And God said, "I will go through the land of Egypt on that night… and I will mete out justice against all the gods of Egypt. I the Eternal.

God Himself is saying that He will fight other gods. How can God fight other gods, if other gods don't exist?


texts: Is there any continuation to Kotzk\ Pershischa today?

texts:
Is there any sort of continuation to the dynasties of Kotz and Pershischa dynasties which actually adheres to the lifestyle of those chassidim? (I don't mean Ger and the like, which have absolutely nothing to do with that style?)

I think the basic points are not living within a "system" trying to conform to a certain mehalech in avodas Hashem, rather every person finding his own and even in the minute details of day to day life and living and doing mitzvos with the heart of the law not the letter. (This is not a very good explanation but I feel that anyone that has researched the Pershischa rebellion against the rebbes of that time period will understand what I mean.)


texts:
This was given to me on my bat mitzvah several years ago, and I have no idea what it's about. Can you please explain/translate what this is? Does it have an official name? I'd like to read more about it.
Thanks.


texts: Said Kiddush Levana prior to three days after Molad - Does he say it again?

texts: Be'er Hataiv 426:10 says that one can say Kiddush Levana as early as 3 days after the Molad. The Rambam - Hilchos Brachos 10:17 rules that one may say Kiddush Levana immediately after the Molad. Suppose 2 days after the Molad one made Kiddush Levana, and then realized he did it too early. Should he say Kiddush Levana again with a Bracha? (sources)


texts:
Wing clipping and pinioning are measures that bird keepers take to ensure that their birds don't escape.

Wing clipping involves cutting the primary feathers of a bird such that there wont be enough left for the bird to generate any lift. Feathers grow back and so clipping needs to occur regularly. Physically, this causes no harm to the bird and if often described as being similar to 'cutting ones hair or nails'.

Pinioning is a surgical procedure to remove the pinion joint (normally only one). It is done when the bird is a chick, before the wing is developed. This, again, ensures that the bird feels no pain. The consequence is that the bird will not be able to fly since one of its wings is rendered useless in flight. A bird that has already developed its wings would suffer great pain in this procedure and if (for whatever reason) they need a wing removing would need to be sedated/anaesthetised.

Is it considered tzaar baalei chaim to wing-clip a bird or pinion a chick?

(related post)


texts: Which way should the Tagin be on a nun hafuchah (upside down nun)?

texts:
In a written Torah, there are two upside down nun's - one before Bemidbar 10:35 and another after Bemidbar 10:36.

When the Sofer writes this, should the tagin ("crowns") be placed on top (i.e., inline with the tops of the surrounding letters, which in this case would be on the bottom part of the nun), or should he place them on the bottom (meaning the "head of the upside down nun, as if the nun were written the normal way?)

The one I used this Shabbat has the tagin on the top - inline / parallel to the surrounding letters. I think this incorrect. If the nun includes the tagin, then if the nun is upside down, the tagin should be upside-down as well. I.e. flipping the nun, includes a flip of the tagin.


texts: Is the commandment not to dwell in Egypt or not to dwell among Egyptians?

texts:
The Semag, in his Sefer Mitzvot Gadol, Negative Command 227, seems to say that the commandment not to dwell in Egypt permanently does not apply anymore because today's Egyptians are not the descendants of those who lived in Pharaoh’s day, as most Egyptians were exiled by Sennacherib and the Assyrians, mixed with other populations, and could not be distinguished from them.
But the ban refers to “Egypt”, not to “the Egyptians”.  What is the resolution?


texts: Does giving parents mussar go against kabed es avicha vas ameicha?


texts: How does Judaism view pagans or polytheists? Will they be burnt in hell for eternity like what Christianity and Islam say?


texts: Why does rennet need to come from a kosher animal?

texts:
Kosher cheese needs to be made using kosher rennet which either comes from a kosher animal or is vegetarian. Using rennet from a kosher animal is not an issue of בשר בחלב b/c the rennet is from an enzyme that is so far removed from the original source that it is no longer considered food.

That being the case then why is it important for the rennet to be from a kosher animal at all?


texts:
What should one do if they've just started making the berakha on bread and suddenly realised that they'd forgotten to wash? Should they

continue making the berakha, and eat the bread without washing;
continue making the berakha, have a mouthful of bread and then go and wash (either with or without a berakha);
change the berakha into one for washing their hands, go and wash their hands and then come back and make a berakha over the bread;
stop the berakha wherever you are up to and then go and wash with a new berakha;
or do something else?

This question speaks of the circumstances in which a person might have forgotten to wash, but presumes that the meal is already underway. I'm only asking about a situation in which you realise that you haven't washed when you've only just started making the berakha over bread.

Also, for the purposes of this question I'm assuming that the person making the berakha has already said God's name (if they've only said ברוך אתה, or only ברוך, it's not really a question).


texts:
there is the principle גר שנתגייר כקטן שנולד דמי
does anyone know of commentaries on that ?
Is it just a legal principle, or does it mean that there is an ontological change
(i.e., is the convert just CONSIDERED like a newborn child legally speaking (without precedent legal ties), or is he IN FACT a (spiritually) newly born ?)


texts: Can one person say Kaddish for two different deceased people?

texts: Can one person say Kaddish for someone at the same time he is saying Kaddish for his parent?


texts: Witness signing on a get "ben ish ploni"

texts:
It says in the Mishnah in Gitten (See here Daf 87b)

That if an eid (witness) signs on the Get "ben ish ploni eid" then it's kosher. Meaning instead of writing for example his full name "Moshe ben Yaakov" he writes simply "ben Yaakov". Still the get is kosher.

However I don't understand how this works.

What about if there is another person named "Yaakov" in the city that has boys, how do we know that this "ben Yaakov" is really the one that signed? And if you'll say there is only one "Yaakov" in the whole city, what about if Moshe ben Yaakov has other brothers (Yitzchak ben Yaakov, Yehoshua ben Yaakov, etc, etc.) How do we know who the person that signed is since they are really all technically "ben Yaakov"?


texts: Differences of Opinion in the Order of the Ushpizin

texts:
The order of the Ushpizin according to the Zohar (Thank you Mekubal!) corresponds to the order of the Sefiros each one represents. Why does the Shelah disagree and place Yosef before Moshe, Aharon, and Dovid?

If you answer that he is concerned with chronological order then why does Moshe come before Aharon?

If the Shelah is concerned with chronological order, what is the fundamental underpinning of the argument between these two views of the seven days of Sukkos?

Sources (with links) please!


texts: Jewish wisdom on how to remain calm under stressful situations

texts:
What do the scriptures say on how to  calm oneself down when one is faced with exiting his comfort zone? As long as I can remember, I've always became quite nervous with uncomfortable feelings whenever it was time to leave my comfort zone behind and jump into the cold. Unfortunately it affects my thinking process, my appetite, and my behaviours in general. I hate being a nervous wreck and I'd rather be calm when the storm hits.

What advice can Jewish sources give me on that particular issue?


texts:
What is greater: nevua or ruach hakodesh?

Which one is a higher level, prophecy or holy spirit?

In Yerushalmi Succa  Perek  1 Halacha 5 we find Yona ben Amiti, a novi, went to simchas beis hashuava and had ruach hakodesh.

But if he was a novi, ruch hakodesh is not as great seemingly.

See Rambam. Hilchos Yesode hatora Perek 7 Halacha 1.


texts: Can a convert be considered in-law after the conversion?

texts:
I was taught that a convert loses his relations after conversion:
"גר שהתגייר כתינוק שנולד".

First, after Tzipora allegedly converted Yitro is no longer her father in relation to anything Halachic, and therefore not Moses's in-law. After the second round of Yitro's conversion he "lost it once more".

However, in Parshas Yitro, he is continuously referred by the Torah and the interpreters as Moses's in-law. Moses is also showing a great deal of respect, because of him being his relative - and not because of הכרת הטוב only.

How these interpretations can be explained in contrary to the accepted Halachah?


texts: Is the Ramchal's sefer Derech Hashem based on any particular Rishon?

texts:
Many books written by (early) Achronim are based on a particular shittah usually sourced in one or more of the Rishonim. This can be true both with regards to actual halachos or lists of mitzvos and of hashkofah books. Did the Ramchal have a particular shittah that he subscribed to which could be seen as a source for his book Derech Hashem?
Also, can the Ramchal be said to have generally subscribed to a particular shittah in the Rishonim?


texts: Does Rambam prohibit revenge of any kind?

texts:
This question is only about interpreting Rambam's view on Revenge in Hilchot Deot 7.7:

הַנּוֹקֵם מֵחֲבֵרוֹ עוֹבֵר בְּלֹא תַּעֲשֶׂה שֶׁנֶּאֱמַר לֹא תִקֹּם. וְאַף עַל פִּי שֶׁאֵינוֹ לוֹקֶה עָלָיו דֵּעָה רָעָה הִיא עַד מְאֹד. אֶלָּא רָאוּי לוֹ לָאָדָם לִהְיוֹת מַעֲבִיר עַל מִדּוֹתָיו עַל כָּל דִּבְרֵי הָעוֹלָם שֶׁהַכּל אֵצֶל הַמְּבִינִים דִּבְרֵי הֶבֶל וַהֲבַאי וְאֵינָן כְּדַאי לִנְקֹם עֲלֵיהֶם. כֵּיצַד הִיא הַנְּקִימָה. אָמַר לוֹ חֲבֵרוֹ הַשְׁאִילֵנִי קַרְדֻּמְךָ, אָמַר לוֹ אֵינִי מַשְׁאִילְךָ. לְמָחָר צָרִיךְ לִשְׁאל מִמֶּנּוּ, אָמַר לוֹ חֲבֵרוֹ הַשְׁאִילֵנִי קַרְדֻּמְךָ, אָמַר לוֹ אֵינִי מַשְׁאִילְךָ כְּדֶרֶךְ שֶׁלֹּא הִשְׁאַלְתַּנִי כְּשֶׁשָּׁאַלְתִּי מִמְּךָ, הֲרֵי זֶה נוֹקֵם. אֶלָּא כְּשֶׁיָּבוֹא לוֹ לִשְׁאל יִתֵּן בְּלֵב שָׁלֵם וְלֹא יִגְמל לוֹ כַּאֲשֶׁר גְּמָלוֹ. וְכֵן כָּל כַּיּוֹצֵא בָּאֵלּוּ. וְכֵן אָמַר דָּוִד בְּדֵעוֹתָיו הַטּוֹבוֹת (תהילים ז ה) "אִם גָּמַלְתִּי שׁוֹלְמִי רָע וָאֲחַלְּצָה" וְגוֹ':
He who takes vengeance of his fellow violates the prohibitive commandment of, "Thou shalt not take vengeance" (Lev. 19.18.); and, even though he is not flogged for the violation, it is an extremely evil tendency. Forsooth, it becomes man to be indulgent in his ethical conduct in all temporal matters, for, to those who can reason all worldly matters are vanity and absurdity, unworthy to call forth vengeance on their account. How is the sin of taking vengeance established? Said his friend to him: "Lend me your ax". Answered he: "No, I will not lend it to you." On the morrow, he needs to borrow an ax himself. Says he to his friend: "Lend me your ax." Answered his friend: "No, I will not lend it to you, even as you refused to lend it to me when I asked for it." Behold, this one takes vengeance. For when one comes to lend aught of the other, he should give it to him whole-heartedly, and not to deal with him as he was dealt with by him. And so in all like matters. Even so David expressed it in his good ethical ideas: "If I have requited him that did evil unto me, or spoiled mine adversary unto emptiness etc." (Ps. 7.5).9

Hebrew WIKI says the prohibition is total:

הרמב"ם1 אסר נקימה ונטירה באופן גורף, ולא ציין הבחנה זו בין ממון לבין צער אחר.

How do interpreters and following Poskim understand his language (not how others Paskinan)?


texts: Kohelet 12:13 what does kol ha'adam mean

texts:
Looking at the verse of Kohelet (Ecclesiastes) 12:13 I found a couple of translations for כי-זה כל-האדם :

...for this is the whole of man
... for these are for all of mankind
... for these applies to everyone
... this is what being human is all about
... for this is the whole (duty) of man
... for this is man's sole purpose

How do I need to understand the meaning of this verse: 'ki zeh kol ha'adam'


texts: Conversion: If G-d really wanted me to be a Jew (and observe mitzvot), why was I not born into a Jewish family

texts:
This question pertains to the issue of conversion, and if it makes sense in the Jewish context of some people being Chosen specifically by God.

Before beginning, this poster is aware of the long, and serious process of conversion, the commitment it requires, and the eternal nature of it. I am also aware that non-Jews can receive a share of the world to come, and that they can have a perfectly fine (albeit, less developed) relationship with G-d by following the Noachide laws and being a good, moral human being. This is a general or hypothetical question, but I look forward to your answers!

I have long been fascinated by Judaism, and I even like to think that I know more about Judaism than some Jews. I have always felt a strong connection to the God of Abraham, Isaac, and Jacob and I believe I have felt his presence in my life as a non-Jew. However, I have long wanted to convert because I believe it would make my relationship with G-d closer, I love Jewish culture, and because I want to be a part of the Jewish community.

However, I am having trouble with some of the fundamental aspects of whether or not conversion makes sense in a religion where followers are, by and large (with exceptions for Abraham and so on), "Chosen" by G-d.

Therefore, my dilemma is essentially this:

Though I feel deeply like I have a Jewish soul, and I love G-d, and I wish to be a full member of the Jewish tradition...I am stuck thinking that I should not convert because, if G-d had wanted me to have a Jewish soul, wouldn't He have had me born into a Jewish family?

On some level, I have to ask myself if converting to Judaism would not almost be a rejection of G-d's plan for my life. Would I not be second guessing Him, if I was born into a non-Jewish family? Does not G-d direct who were are born into, and does He instead wish me to live as a righteous Gentile? Who is the pot to question the potter?

I would appreciate any insights you can share on this, and any real-life examples or sources to help me understand if conversion is the right thing to do.


texts: Why does the Torah list all of Esav's Tribes?

texts:
What is significance the Torah wants us to learn from the seemingly exhaustive list of Esav's tribes? (The entire chapter Bereishis 36, which is 43 pesukim long)
Note: I heard the Gra says it hints to our experiences in exile, but a few examples of evidence would be appreciated in an answer.


texts:
The Israeli dati-leumi/chardali posek Rav Shomo Aviner answers hundreds of text messages and emails a day, providing "mini-teshuvot" to any kind of question anyone wants to ask. Some of them are published on his website:

http://www.ravaviner.com/

In my experience, his assistant usually answers emails (after getting the answer from the Rav) on the same day.

Are there any other rabbis who give quick answers to questions about Jewish law or hashkafa in a  similar manner, through email or text?

The only other example I can think of is Chabad's "Ask-the-rabbi" feature, but that is directed randomly to shluchim, rather than to a single rabbi. In addition, in my experience if the question involves the details of Jewish law, the "ask-the-rabbi" rabbi will usually just recommend that I contact my local Chabad rabbi.

Just wondering if there are other rabbis doing anything similar to what R' Aviner does! Thanks for your help.


texts:
I found this online:

In his sefer "Bilvavi Mishkan Evneh," R' Itamar Shwartz emphasizes the important point that our existence in this world is for the purpose of being davuk to our Creator; to be close with HaShem. As David HaMelech says "V'ani, kirvas Elokim li tov" "And as for me, closeness to G-d is good" Also- as we say by every kriyas haTorah "V'atem ha'dveikim ba'Hashem Elokeichem, chaim koolchem hayom" "And you who cling to Hashem your G-d, you are alive, all of you, today." Meaning to be alive means to cling to G-d. One who isn't constantly concentrating on getting closer to his/her creator, isn't living in the truest sense. As the Zohar Hakadosh says, all the 613 Mitzvos are eitzos (advice) for us; each an opportunity to get closer to HaShem. If one looks at it that way, Yiddishkeit is never a burden, with 613 commandments that we must do, but rather its an amazing opportunity for us to serve HaShem through His 613 Mitzvos; each of which being another way we can gain a closer relationship with Him.

A he'ara of my own: In this physical world, limited by space and time, "closness" is judged by distance between 2 things; inches, feet etc. But if we look at the olam haruchni, the spiritual world, there is no such thing as space and time. So how is closeness measured there? I was taught that it is by similarity. By ruchniyus, the more similar one thing is to another, the closer they are. That being the case, it would seem that for us to be closer to HaShem, we must become more like Him. Now this is a well known concept. "B'tzelem Elokim nivra es ha'adam" Man was created in the image of G-d-so we are like Him already and we have the ability to become more like Him.

My question:
Are there any midrashes or commentaries that explain the eating from the Tree Hada'at because Adam and Chava wanted to fullfil their purpose of becoming more like HaShem? In order to complete themselves (it's not said of Adam that He was Ki Tov - in reference to man - for his mission and purpose in this world is to create a man of whom someday it will hopefully be said he is Tov: Rashi states that in the same way the second day of creation doesn't state ki tov, thar it was omitted on that day, because the work of the water was not completed until the third day and a thing that is not completed is not at its perfection and at its best). Or any references that teach that Adam and Chava wanted to be like/close to G-d and therefore ate?


texts:
Suppose there are two friends: one holds of the eiruv and the other doesn't. Is the second allowed to ask the first to carry for him?

And if the first anyways carried it, can the second benefit from it?


texts: Is being raised a "secular" Jew considered a chillul Hashem?

texts: For someone that gets raised in a non-religious household, but who is descended from Jews (at least matrilineally), for them to not be religious, is that considered a chillul Hashem?


texts: Significance of number 613 regarding the mitzvot

texts:
According to the Talmud (Makos 23b) "Moshe received 613 Mitzvos. They are 365 Lavim (negative commandments), corresponding to the days of the (solar) year, and 248 Mitzvos Aseh (positive commandments), corresponding to the limbs in a man".

This seems to beg the question — so why did God create the world such that there are 365 days to the year, and why 248 limbs in a man?

Does anyone know if there is a higher significance to these numbers?


texts:
I'd like to know if a Nest Thermostat would be allowed by halacha? They say it programs itself and it realizes when you come home, so when you come home on shabbat, the machine will detect it, and it will adjust itself accordingly.

I don't own this machine, but maybe there would be an option for it to only work on a schedule on certain days, which would solve this issue totally. But let's say there's no option; what would be the halacha?


texts: Some people are accustomed to performing a few little "jumps" at the end of Shemoneh Esrei (after taking the requisite three steps backward and forward) by lifting their heels a number of times. Is there any source for this, or is it an unwarranted extrapolation from the well-established custom of similar "jumping" during Kedushah (mentioned in Nefesh HaChayim Rema, O.C. 125:2)?


texts: Must a kiddush cup be both clean and dry?

texts:
The kiddush cup needs washing inside and out (O Ch 183:1).

The hands need to be washed before eating bread. One may not eat bread with wet hands – it is like eating impure bread according to the Shulchan Oruch O Ch 158 (12).

Is there any requirement to dry the kiddush cup so that one is not drinking “impure wine”?


texts: Can time spent with others be counted as ma'aser, according to halacha?

texts: I have a question about tzedakah. In regards to the giving of 10 percent of one's income, it is my understanding that one can count the giving of resources and time spent helping others as part of the required 10 percent of income. Is this correct?


texts:
As far as I know, there is no tradition of Lashon HaKodesh pronunciation in which there is a sound that matches the "ch" (IPA: t͡ʃ) of English.

Is there any significance to this omission in Jewish thought?  Is this sound somehow less holy (not being part of the Holy language)?

The world was created with Lashon HaKodesh (Rashi to Bereishis 2:23) - would there be any significance to this sound not being a part of the creation process?

A great answer to this question would be if someone corrects my assumption that there is no such sound in any tradition of pronunciation.


texts: Source for story about R' Yishmael ben Elisha's mother?

texts:
This article tells us the following story about R' Yishmael ben Elisha and his mother:

  Rabbi Ishmael's mother was a very pious woman, and she worshipped her son. But one day she astonished the Sages when she appeared before them to complain about her son. Said she, "Rebuke my son, Ishmael, for he does not show me honor." The faces of the Sages turned pale, and they asked her, "Is it possible that Rabbi Ishmael should not show honor to his mother? What has he done to you?" She replied, "Before he goes to the Beth Hamidrash, I want to wash his feet, and to drink the water with which I have washed them, but he will not permit it!" Then the Sages said to Rabbi Ishmael, "Since this is her wish, honor her by permitting it.

What is the source for this story?


texts: What is the obligation of "Kedusha" (Holiness?)

texts:
The verse in Leviticus (19:2) says "you shall be holy" what is the parameter of this and to what degree is it binding.

Rambam (Sefer Hamitzvos shoresh 4) writes that is is a general commandment to follow all the mitzvos.

Ramban explains the view of the Bahag that some commandments of kedusha do constitute individual mitzvos.

What are others' views on the scope of the commandment, and how binding it is (i.e. obligatory, praiseworthy, etc.)

Looking especially for the views of the Rishonim.


texts: Source for repentance being illogical (or counter intuitive)

texts:
Rav Yosef Yehuda Leib Bloch in the sefer Shiurei Da'as (page 178) is quoted as having said that there are many places in the words of Chazal that Teshuva is against the sechel.

I'm looking for sources in Chazal that say such a thing.
I'd also be happy with sources from "seforim hakedoshim" as Rav Bloch says, but I am mainly looking for sources in Chazal.


texts:
I'm looking to take on a really, really, really enourmous chumra which will greatly affect my life to show how dedicated I am to Hashem. Does anyone have any suggestions?

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


texts:
The Mesilat Yesharim (ch.4) quotes the Talmud (Bava Batra 75b) which says in Olam Haba (the World to Come) every person will be singed by the chupah (canopy) of his fellow, an analogy referring to the regret one feels for not attaining what his fellow had attained and that for those who were slack "there is no doubt, that their suffering will be enormous and everlasting".

Why is Olam Haba a reward then if everyone except for the top people (who fulfilled their full potential) are just going to suffer forever.


texts:
Is the 2nd day of the Month of Teveis significant in Judaism? Looking for answers as to what characteristics (historical, numerological or otherwise) that is commemorated by or significant to Judaism on this date. It can include both positive and negative significance. It can also include Yarzheits of well known personalities that are themselves significant to Judaism, or milestones in their lives (such as birthdays) that are currently or were celebrated within Judaism.

Please cite / link your sources, if possible.

All interesting answers will be up voted. Best answer will be accepted.


texts: "God looked into the Torah to create the world"

texts:
There is a known saying written in many places, including the Zohar and Medrash Bereishis Rabba, that says: "God looked at the Torah and then made the world". What is the meaning of this saying? The explanations I heard from rabbis are:

The laws of nature are hinted in the Torah. But, as far as I can see, the Torah doesn't make any claims about laws of nature... this is not at all the topic of the Torah.
The Torah is like a "user manual" for the world - keeping the Torah laws is essential for the existence of the world. But, a user manual for a product is usually created after the product - not before... a producer usually doesn't look at a user manual to create the product.

So, what is the meaning of this saying?


texts: Is there any halachik problem with blowing bubbles on Shabbos?  If so what melacha categories does it fall under?  Does the age of the blower matter?


texts: Are you allowed to get married the night going into Shiva Asar B'Tamuz? If you have the Chupa prior to Shekiya can the wedding continue past sunset? (Sources please)


texts:
Have any of the halachic authorities discussed using an acoustic megaphone on Shabbat?

Is a megaphone like any other musical instrument, which is forbidden on Shabbat because we might end up repairing it?

Is it like a Shofar, which (according to the Baal HaTanya) is forbidden because of weekday activity?

If it is forbidden because it is considered a musical instrument, what about rolling up a piece of paper to use as a megaphone?


texts:
Someone who only has one of the two tefillin can still don it even without the other.

What Bracha does one make when donning one of the two teffilin? Does it matter which?


texts:
Who knows one hundred seventy-one?
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:
Kitzur Shulchan Aruch Siman 3 Sif 1

אלא ילבישו ויפשיטו כשהוא שוכב על משכבו מכסה. ואל יאמר הנני בחדרי חדרים ובחשכה מי רואני, כי הקדוש ברוך הוא מלא כל הארץ כבודו, וכחשכה כאורה לפניו יתברך שמו.

My question on this is,

It says (not exact translation) "you should not say that because I am in a room inside a room and it is dark and no one can see me rather you should go under you covers"

So my question is what is the difference between going under your covers and in a dark room?

(I will tell the similarities of both cases)

no one can see you
you can't see yourself
feel tzinus (by doing something different for modesty)

It seems from the Kitzur Shulchan Aruch that Hashem can see you in the dark but not under the covers. (it says וכחשכה כאורה לפניו יתברך שמו. Meaning that it seems that he can see through darkness and not covers)

Which does not make sense because the Kitzur says itself that כי הקדוש ברוך הוא מלא כל הארץ כבודו so he can "see" under the darkness and cover.

So what will it help if you go under the covers if Hashem can see you?

(unless going under the covers is for you or for someone else (not to see you not tznius) and not for Hashem. But as you see above even if that was true they both do the same thing regarding other people and yourself)


texts: Are the conventional chapter divisions of any entire books of Tanach originally from Jewish tradition?

texts:
In general, the conventional division of the books of Tanach into chapters is not based on Jewish tradition but on Christian invention. However, there are some books of Tanach in which various practices that I've seen seem to take the conventional chapter divisions into account, such as:

Reading a Psalm (i.e. chapter of Tehillim) as a unit, either as part of formal liturgy or as informal prayer.
In public readings of all five Megillot, singing a concluding flourish at the ends of chapters.

Are the conventional chapter breaks in Tehillim, any of the Megillot, or any other complete book of Tanach entirely consistent with a Jewish tradition for breaking up that book?


texts: Is one allowed to make a shaimos "slot"?

texts:
If a shul has shaimos that need to be buried, do they need to dig a new pit each time or can they use an existing pit?

In front of a shul that I saw years ago, they had built a pit, buried some shaimos, covered up most of the pit, but left a small section uncovered. On top of that, they placed a box with a slot. Thus, whenever they want to bury shaimos, they place them in the slot and the shaimos fall into the pit.

Is this technique permitted?


texts: Is it allowed to make bread in the shape of the lechem hapanim?

texts: The lechem hapanim had an unusual folded-over shape that would seem difficult to make. Is it allowed to try and see what would happen if you made bread shaped like that, or would that be considered too near of an imitation of the sacred objects of the Temple (lo ta'asun)? Would it matter if it was notably different in other ways, such as size or ingredients?


texts:
God is described as creating many things in B'reshis chapter 1: animals, people, stars, plants, etc. However, about only five of his creations does it say that he called them by a name:

"וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה" (verse 5)
"וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם" (verse 8)
"וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים" (verse 10)

Why did he name those creations, and no others?


texts: What conditions would render plants non-kosher?

texts:
Under certain conditions, I know that uncontaminated (e.g. no insects / meat, etc) plant-based foods are prohibited (ie., non-kosher).
Examples I can think of include:

Non-kosher wine
Chometz during Pesach and
Plants harvested on the sabbatical/shmita year

What other conditions would render uncontaminated plant-based foods non-kosher?


texts: Is there any benefit for a gentile to convert through one denomination versus another?

texts:
Despite being raised Conservative, it has been my impression that the only conversion that "counts" is an Orthodox one.  I suspect this is the case for making aliyah, but under what other circumstances would the validity of one's conversion be called into question? What is the benefit of converting under one denomination or another?  If one pursued a Conservative or Reform conversion, would her future children be at a disadvantage in any situation?

EDIT: Thank you, all, for your thoughtful and thorough responses!  To me, it is telling that many intuitively picked up on the fact that this question pertains to a family member's interest in marrying a gentile woman.  If anyone has further insights, please continue. Thanks.


texts: Why did Shabbos exist when there was no electricity? Isn't Shabbos all about not doing מלאכה which is basically electronics?

texts: Please Note: This is not the same question as "what is considered work on Shabbos" because I'm just looking for why we had Shabbos before electricity. And for the person who wrote "your understanding of the 39 Melachosmare very untrue" that may be right because I definitely don't know all of them but during Shabbos basically all (I said basically) of the Melachos still have a connection to electricity. Also, the rule that you can't do electricity on Shabbos was made before electricity was found so why is that if they didn't even have electricity then?


texts: Which aspects of this case would Halacha mandate repentance/punishment for?

texts:
The secular trial of Rabbi Barry Freundel is now over, and a sentence has been passed by the DC Superior court.

Looking at the uncontested facts of Rabbi Freundel's modus operandi (encouraging attendance at his mikvah, installing video recording equipment, spending time organising and editing the recorded material, recommending "practice dunks" etc, see pp.3-8 here: http://apps.washingtonpost.com/g/documents/local/freundel-prosecutors-sentencing-memo/1541/# ) from the perspective of halacha: what are the individual constituent elements? Which specific actions require forgiveness, and from whom? Which acts merit punishment, and what, theoretically would those punishments be?


texts: What is the difference between gerim, nochrim and zarim? Both halachicly and denotatively.


texts: Derech Eretz Zuta (1:5) says that Eliezer, the servant of Avraham, was one of the people to have entered Gan Eden alive, while in Pirkei D'Rabbi Eliezer (16:14) we are told Eliezer is the same person as Og, the king of Bashan, who was a rasha. What is the consensus by most meforshim? Was he a tzaddik, worthy enough to enter Gan Eden alive, a privilege only granted to a few select tzaddikim, or was he a rasha?


texts: I'd like to view the Haggadah in light of Kabbalistic writings, such as the Zohar and subsequent works. Have there been any publications, whether in recent years or not, which cull together or explain different portions of the Haggadah with incorporation of these texts and idea?


texts: Can anyone quote/point me to some sources in Chazal that say we should enjoy God's nature and creations? Something to suggest that they are not distractions from serving God, but a proof that they are a means to serving God. I know there is a Chazal that if you stop learning to gaze at a tree it's a bad thing, but is there something to the opposite effect?


texts: Can you fulfill the obligation to pray if you can't hear the leader?

texts:
The gemorah in Sukkah daf 51b explains that, in the enormous shul in Alexandria, in order for everyone to know when to answer Amen when the shliach tzibbur (prayer leader, aka sha"tz) was davening, flags would be raised since not everyone could hear the sha"tz.

But if not everyone could hear, how could they have fulfilled davening? They have to hear whatever brachos were being said in order to be "yotzee" and not just answer Amen.

For reference on the halachos of being yotzee by the Shliach Tzibbur, see Shulchan Aruch Orach Chaim Siman 124 Sif 1 and Mishneh Brurah there (Sif-Katan 2).

In the gemara's time I have no doubt that this method of prayer (which is now practiced only in certain communities) was still widely being done.


texts: Why is Ein Kelokeinu not said on Yom Kippur?

texts: Ein Kelokeinu isn't in my Yom Kippur Machzor, and as far as I can recall, it is not said in Shul after Musaf [or any time, for that matter]. Why is this so?


texts: Is there any significance in the wording of Genesis 3:23?

texts:
The text reads: "וישלחהו ה' אלהים מגן עדן לעבד את  האדמה אשר לקח משם"

"And Hashem God banished him from the garden of Eden to work the ground from which he was taken"

Why does it only say "ישלחהו" "banished him" and not "ישלחם" "banished them", since the woman was banished as well (as far as I know)? Is there any significance to the wording?


texts: Rambam on Olam Haba, Mashiach, and Techiyat haMeitim

texts:
Could somebody explain to me briefly what the Rambam's opinion is about the sequence of events with Olam HaBa, the Mashiach and Techiyat haMeitim?

It seems that he's saying that when a person dies they go straight to Olam HaBa, the ultimate reward, but if so I don't understand how Techiyat haMeitim fits into this.

(I've been reading the Ramchal (Derech Hashem, Ma'amar haIkarim, and Da'at Tevunot), and he follows the Ramban's opinion, and I'm very happy to continue my progress reading the Ramchal, but I'm afraid I'm going to embarrass myself in conversation if I'm totally ignorant the Rambam's opinion.)


texts: Can wasabi be used for maror at the seder?

texts:
Horseradish is commonly used at the seder. Wikipedia explains that wasabi is a different plant than horseradish, though from the same general family.

Can one use wasabi? If so, must it be used only in its plant form or can one mix wasabi powder with water (before Shabbat, this year) and use that, similar to what sushi places serve?


texts: Difference between Halperin and Tzomet switches?

texts:
I am reading about the various so-called Grama and other Shabbat switches developed in Israel for use in hospitals and security situations.

It seems that there was one solution created by Rabbi Halperin of the Institute for Science and Halakha, and a separate mechanism made by Tzomet.

I get the impression that they differ as to their methods, but I didn't find a detailed explanation of the different mechanisms and what the underlying difference of opinion was between the two.

Can anyone recommend a good source material for this? (I can get to the Otzar Hahokhma if necessary.)


texts:
The Talmud in Gittin 88a says that Israel was only destroyed once it had seven courts that worshipped idols: Jeroboam son of Nebat's, Baasa son of Ahija's, Ahab son of Omri's, Jehu son of Nimshi's, Pekah son of Remalia's, Menahem son of Gadi's, and Hosea son of Elah's.

Rashi explains how the Talmud arrived at this number. Each 'court' coincides with each family of the Northern Kings, of which there were technically nine, but he excludes Shallum son of Jabesh, Zecharia, and Zimri, who did not rule for a full year.

Zecharia was the last king in the line of Jehu, (Kings II 15:8-10). Based on Rashi's own premise, There would be no reason to mention Zecharia's court, he would have been part of Jehu's!

Why did Rashi feel the need to exclude Zecharia from the Idolatrous courts?

עיון יעקב says that Zecharia was worse than any of the other kings in Jehu's line, based on 15:9's extra phrase, כאשר עשו אבתיו, as his father's did. So I guess he made a new court to accomodate his wickedness, but it didn't last a year. However, this doesn't sit so well with me, because it seems that if this were the case, Rashi should have said something about this somewhere, though, instead of just assuming we knew.

Do any other sources discuss this and bring an alternative explanation?


texts: Practice of avoiding saying "A Freilichin Chanukah"

texts: A Skvere chosid told me today that his minhag and the minhag of other chassidim is not to wish anyone "A Freilichin Chanukah" because they understand it as a copy of the "Merry Christmas" greeting and therefore in some way included in chukas ha'goy. Does anyone know how prevalent or widespread this "minhag" is and when it started?  I'm not asking about the Halachic validity of the "minhag" but just about its source and whether it is actually followed by any significant amount of people.


texts: Is there a free copy of this early (earliest?) siddur online?

texts:
A footnote in the Rosenfeld selichot book said Rav Amram Gaon was approached by Spanish Jews in the 800's with a request to allow the writing down the daily prayers, something that was prohibited by the gemara (Shabbat 115a).

Is there a copy of this siddur on the web (ideally for free)?

I found what seems to be his siddur for sale here
http://www.moznaim.com/siddur-rav-amram-gaon.html


texts:
Could a religious man be an anarchist?

Because by praying you becoming a slave to whatever you pray to.

But anarchism (except of some small branches) do not support master-slave relationships.

Could some people elaborate on that from a Jewish point of view (Torah point of view). If there was ever an anarchist there and why it's not allowed.


texts: I am looking for something that will take the sefer I want to learn, and the amount of time/days I want to complete it in and tell me the average amount I need to learn a day. It doesn't have to be precisely that, but something of the sort that will help me decide a pace for learning. Good answers will have information/links to resources as well as a brief descriptions of the resources.


texts:
Megillas Esther ends by saying:  וְדֹבֵר שָׁלוֹם לְכָל־זַרְעוֹ - and speaking peace to all his seed.
I realize Rashi applies this to the previous clause, of all the nation, but perhaps there are interpretations that are not in accordance with this.

Did Mordechai have children? With whom? What information, if any, is available about them?


texts: Reciting Psalm 145 three times a day without minyan

texts:
As it is commonly known, Berakhot 4b praises the person, who says Psalm 145 three times a day. We do it by reciting Ashrei in the morning as a part of Pesukei dezimrah (Orach Chayim 51:7, Mishneh Torah Tefilah 7:12) and before minchah (Orach Chayim 234:1, Mishneh Torah Tefilah 7:18). There is a second recital of Ashrei (Mishneh Torah Tefilah 7:17) in the weekday morning prayer before Uva leTziyon. On Monday and Thursday this is after the Torah is brought back to the ark,* but on Shabbat it is said while the scroll is still outside. Last Shabbat I had a terrible cold and I couldn't pray with a minyan. As Ashrei might seem to be a part of the Torah reading, I was wondering if I had to say it between the morning prayer and the mussaf, or there was another designated place for its recital.

* Sefardim do it after Ashrei


texts: Origin of אין משיבין על ההגדה

texts: What is the original source for the phrase: "אין משיבין על ההגדה" (or: "אין משיבין באגדה", "אין משיבין על דברי אגדה" etc. - which I believe is generally used to mean that it is inappropriate to derive a legal argument from a superficial/literal interpretation of a midrashic allegory)?


texts: I'm looking for a timeline that explains when the events in the midbar (or sefer Bamidbar) happened or at least in what order they happened in. E.g. The story of Miriam, the spies, Korach, the giving of the mitzvah of parah adumah, etc.


texts: In Israel, can one eat Chametz brought in by a Gentile this Shabbat?

texts:
This Shabbat, in Israel, will follow after the end of Pesach. Since it is not Pesach, Israelis are allowed to eat chametz. However, since their own chametz has not been bought back, they cannot eat that.

Let's say a Gentile brings his chametz to your home. Can you eat this chametz?

Several scenarios I'm interested in:

Can you eat this if your request him to do this during Pesach itself
Can you eat it if you request of him to do this before Pesach began
Can you eat it of he shows up with his chametz unasked and says, "I have too much. Why don't you take some of mine?"

IN all cases, the chametz is his own. He is not purchasing chametz during Pesach specifically for you.

Possible concern - are any of these scenarios asking him to do any melacha or still in some way considered as if you owned chametz just because you asked him this favor?


texts: One may use bread for Kiddush if wine or grape juice are not available but may one use bread for havdallah when wine or grape juice are not available?


texts: Why aren't Yemenites an ed echad on locusts?

texts:
I've heard that the reason we (most of us) don't eat the locusts enumerated as kosher in the Torah is that we cannot identify them. That is, we don't know what type of locust is referred to by the Hebrew word naming each kosher type.

Some Jews, however, can identify them: they (Yemenite Jews, I believe, or some Yemenite Jews) have a tradition that identifies the kosher locust types.

Why don't we trust those Jews? Normally we say ed echad neeman b'isurin, that a Jew's identification of something as kosher suffices to allow another Jew to eat it. This case should fall under that rule: we don't know which locusts are the named-kosher ones, the Yemenite community identifies them for us, we should be able to eat them.

(I'd understand our reluctance if we had a tradition the contrary of the Yemenite tradition: "such-and-such locust is not the named-kosher one". Then of course we would not trust the Yemenite license. But our tradition is simply lacking; why not trust the ed echad, the Yemenite community?)


texts: Apparent contradiction if Elul was made full when necessary

texts:
The Gemara Rosh Hashanah 19b says:

והאמר רבי חיננא בר כהנא א"ר מימות עזרא ואילך לא מצינו אלול מעובר
לא מצינו דלא איצטריך הא איצטריך מעברינן ליה
Didn’t Rabbi Chinana bar Kahana say that Rav said: From the days of Ezra and onward, we have never found that the month of Elul had an additional day. We have not found that the month of Elul ever had an additional day, because it was not necessary to add a day. But if it had been necessary, they would have added an additional day.

This question shows that the second half of the Gemara's statement qualifies the first half; there certainly have been Eluls with thirty days, but only when necessary.
According to this, however, how is the Gemara Rosh Hashana 32a to be understood?

ליום השני ירד רבי חנינא מאי שני אילימא יו"ט שני למימרא דעברוה לאלול והאמר רבי חנינא בר כהנא מימות עזרא ואילך לא מצינו אלול מעובר אמר רב חסדא מאי שני ליום שני לשנה הבאה:
The baraita taught that on the second day Rabbi Ḥanina descended as the prayer leader. The Gemara asks: What is the meaning of: The second day? If we say that this is referring to the second day of the Festival day of Rosh HaShana, is that to say that they rendered Elul a full month, so that the thirtieth day of Elul was the first day of Rosh HaShana and the first day of Tishrei was the second day? But didn’t Rabbi Ḥanina bar Kahana say: From the days of Ezra onward we have not found that the month of Elul was ever rendered full. Rav Ḥisda said: What is the meaning of: The second day? It means on the second day, the next time it was Rosh HaShana, i.e., on Rosh HaShana of the following year.

Why doesn't the Gemara simply answer that that year it was necessary to add a day to Elul, as the Gemara says on 19b? This Gemara on 32a seems to be taking Rav Chinana's statement literally, and there never were Eluls with thirty days. How can these Gemaras be reconciled?


texts: For a non-Jew, is there a punishment for not observing the 7 Noahide Laws?

texts:
Are non-Jews punished for not keeping the 7 Noahide Laws?

If yes:

What would the judicial process look like? (ie would they need witnesses who warn/ witness the crime like Jews do)
What method of punishment would be administered?
Would they be punished for each of the 7, or are some more strict?