texts: Is it wrong to expect rewards for observance?

texts:
Many commentators have told us to perform the commandments for their own sake, out of love, not for the purpose of receiving rewards.  The Rambam summarized this exhortation as follows :

"When I do these commandments ... what is the reward that I will receive for it?" ... The Sages have warned about this: ... A person should not make [reward] the objective of his service to God... And this is what ... Antigonos, the man of Sokho, said: "Do not be as servants who are serving the master in order to receive a reward, rather be as servants who are serving the master not in order to receive a reward." [Avot 1:3] And indeed ... one should believe in the truth for the sake of the truth; and this is the matter they call, 'one who serves from love.' And they said, ""Who greatly desires His commandments" [Psalms 112:1] Rabbi Eliezer said, 'His commandments; and not the reward of His commandments."" [Avodah Zarah 19a] ...  And even greater than this is what they said in the Sifrei:
"[Do not] say, 'Behold, I am learning Torah so that I will be rich; so that I will be called rabbi; so that I will receive reward in the world to come'; for this reason it is written, 'To love the Lord your God'.  All that you do, do it only out of love." [Sifrei Devarim 41:23] ...
And this is the level of Avraham ... [Sotah 31a] - He served from love. [Rambam on Mishnah Sanhedrin 10:1; see also Nedarim 62a; Avodah Zarah 19a]

But God plainly stated again and again in the Torah that the Covenant is a quid pro quo: If we Jews do our part, God will do his.  This is the very meaning of the word "covenant".  It is most clearly stated in Parshat Ki Tavo:

If you ... fulfill the commandments ... God will place you supreme above all the nations of the earth... Blessed will be the fruit of your womb, your soil, your livestock, your basket and your kneading bowl. God will cause your enemies ... to be beaten... He will establish you as His holy people ... He will open up for you His good treasury, the heaven, to give your land its rain in its season, and to bless everything that you do... You will lend ... but you will not [need to] borrow. [Deut. 28:1-13]

I understand that it's better, nobler, holier, more wholesome, etc., not to expect rewards for the things we do, not to look forward to them, not to work specifically for them.  But is there really a need to make those who do things for rewards feel bad, small, mercenary, guilty, ashamed, less-worthy, etc.?
Isn't the "Covenant" (contract, deal, two-sided agreement) the very basis of Judaism?


texts: Rambam on writing Teffilin and Mezuzah on Chol Hamoed

texts:
The Rambam in Hilchot Yom Tov (7,13) says that on Hol Hamoed it is Assur to write Tefilin or Mezuzah for others unless the Sofer needs the money for Tzorech Yom-Tov. Kesef Mishneh says that the Rambam does not count the writing of the Tefilin itself as a Tzorech Yom-Tov, because the Rambam holds that one does not put on Tefillin during Hol Hamoed. But Mezuzah surely is something that is needed on Hol Hamoed for someone who doesn't have a mezuzah!

Why isn't writing a Mezuzah for others a Tzorech of the Moed?


texts: Why would the Jewish sages, in Talmud Sanhedrin 98b, link the name of the Messiah to Isaiah 53:4?

texts:
Why would the Jewish sages (who don't believe that the messiah will suffer and die), in Talmud Sanhedrin 98b, link the name of the Messiah to Isaiah 53:4, where the context talked about someone that suffered and died?

Sanhedrin 98b
Apropos the Messiah, the Gemara asks: What is his name? The school of Rabbi Sheila says: Shiloh is his name, as it is stated: “Until when Shiloh shall come” (Genesis 49:10). The school of Rabbi Yannai says: Yinnon is his name, as it is stated: “May his name endure forever; may his name continue [yinnon] as long as the sun; and may men bless themselves by him” (Psalms 72:17). The school of Rabbi Ḥanina says: Ḥanina is his name, as it is stated: “For I will show you no favor [ḥanina]” (Jeremiah 16:13). And some say that Menaḥem ben Ḥizkiyya is his name, as it is stated: “Because the comforter [menaḥem] that should relieve my soul is far from me” (Lamentations 1:16). And the Rabbis say: The leper of the house of Rabbi Yehuda HaNasi is his name, as it is stated: “Indeed our illnesses he did bear and our pains he endured; yet we did esteem him injured, stricken by God, and afflicted” (Isaiah 53:4).


texts:
Should a Mezuzah be placed in the foundations of a new house?

If yes, where? N.A.

If no, why not? A few contributors have explained that the mitzvah of the mezuzah is accomplished by respecting the correct position on the door post.

My question is originated by reading about the archeological findings of written material. Some Jewish tradition call for a ritual congregation at the site of a new house. In this instance, some traditions call for a wishful text (written by a kosher sofer) in a bottle to be buried in the foundations


texts: Why did Abraham forced his slave Eliezer to swear him about finding Itzhak shidduch

texts: It is known that Abraham forces Eliezer to swear him about finding Itzhak Shidduch. Why did he need to force him to swear. Let's assume that Eliezer would have brought the wrong Shidduch, Abraham and Itzhak could refuse to marry her or divorce her. Moreover, why didn't Abraham increase his search efforts by sending several emissaries (Shlichim) in parallel in order to find the appropriate Shidduch?


texts: Morning blessing before Shema - why "Borei et Hakol" and not "Borei Ra"?

texts:
The first blessing before the reading of the Shema in the morning prayer starts with

  בָּרוּךְ אַתָּה ה', אֱלהֵינוּ מֶלֶךְ הָעולָם, יוצֵר אור וּבורֵא
  חשֶׁךְ. עשה שָׁלום וּבורֵא אֶת הַכּל.

  Blessed are You, Lord our God, King of the universe, who forms light
  and creates darkness, who makes and creates all things.

and this in nusach Ashkenaz, Sfard and Edot Hamizrach.

According to both artscroll and R Shimon Schwab's masterful book on prayer, the source of the blessing is Yeshayahu 45:7 ... except there it says "borei ra" instead of "borei et hakol"

  יוֹצֵ֥ר אוֹר֙ וּבוֹרֵ֣א חֹ֔שֶׁךְ עֹשֶׂ֥ה שָׁל֖וֹם וּב֣וֹרֵא רָ֑ע
  אֲנִ֥י יְהוָ֖ה עֹשֶׂ֥ה כָל־אֵֽלֶּה׃

  I form light and create darkness, I make peace and create evil — I the
  Lord do all these things.

Why did our Sages change the phrasing of this blessing? R Schwab simply says "they did not want to use the words".

Is the idea that God created evil too hard for the common Jew to accept? We know that in the world to come, we will understand how evil is actually a manifestation of good (see Pesachim 50a). Why not leave this idea as in Yeshayahu?


texts:
Genesis 20:12 has Abraham honestly saying that Sarah is indeed his sister when he is talking with Abimelek.

Besides, she really is my sister, the daughter of my father though not of my mother; and she became my wife.

How is this compatible with Genesis 11:31 which describes Sarah as being merely Terach's daughter -in-law, rather than as his daughter (a more immediate relationship, and therefore presumably more worthy of mention)?

Terah took his son Abram, his grandson Lot son of Haran, and his daughter-in-law Sarai, the wife of his son Abram, and together they set out from Ur of the Chaldeans to go to Canaan. But when they came to Harran, they settled there.


texts: Does Bullwinkle visit each shul after davening each Monday morning?

texts:
At the end of every Monday morning davening, I hear the chazan say: "Hu Yenahagenu al moose." - He will make us ride on a moose.
Does that mean that Bullwinkle visits the shul each Monday and everyone has to ride on him?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Understanding Mental Disorders from a Jewish perspective

texts:
Are there any resources (books, online shiurim, etc.) available to help someone navigate the complexities of mental disorders from a Jewish perspective?

My immediate, but not limited, interests are for couples dealing with anxiety and post-trauma. A plus would be resources aiding someone interacting with an anxiety patient (family, friend, co-worker, etc.).

Yoatzot has provided some helpful material.


texts: Everybody marries Rochel and wakes up to Leah

texts:
I think I heard this from Rabbi Jacobson, a lecturer in theyeshiva.net but I don't recall where. In this lecture (minutes 39 to 47), he mentions it again:

That everybody has expectations in his wife before he marries her and after he marries her she is more realistic and this is learned from Yakov who married the beautiful Rachel and woke up to Leah

What is the source of this teaching?
If it is not accurate please correct it.


texts: What is the proper way to dispose of a worn or soiled religious garment?

texts: What does one do with an item, such as a tallis, which is damaged to the point where it is beyond repair and can no longer be used? Please let me know if your answer can be generalized to other religious articles and books. Thank you for your help.


texts: Why do mourners study Mishnah Kelim, Ch. 24 and Mikvaos, Ch. 7?

texts:
Mourners traditionally study two chapters of the Mishnah, these two chapters being Kelim Ch. 24 and Mikvaos Ch. 7.

Besides these sections having to do with ritual purity, what is the underlying reason behind the study of these two chapters?


texts:
Mention of the golden altar is separated from most of the other constructed vessels of the Tabernacle by a description of the clothing of the priests and the process of their ordination.

Nahmanides notices this peculiarity and explains it as follows (attempting a sound translation):

  Behold the altar of the incense was from the inner vessels, it is fitting that it should mention it with the table and the candelabra, for the mizbe'ach was with them, and so did it mention them during the construction in the portion Vayakhel. But the reason to mention it here after the Tabernacle and all its vessels and the sacrifices, is on account of its saying at the culmination of it all, 'and be sanctified through My glory... And I shall dwell amongst the children of Israel', it says that the obligation is still upon them that they should make and altar for the burning of incense, to burn for the glory of Gd...

(There is more in Nahmanides' writing starting here,  which I am sure is where the truth lies that I am failing to pick up on.)

At a cursory glance, the reason its mentioned here is: because Gd mentions His dwelling amongst us, He informs us that there is one more thing for us to make for Him... But how does this answer the question? It doesn't seem to address at all why the golden altar should be mentioned separately. What am I missing?

Thank you for your thoughts!


texts: how to keep a talis from sliding from one's shoulders

texts: If someone wears a talis and likes to keep it bunched up on his shoulders rather than hanging down his sides, and also plans to sometimes have it over his head and sometimes not, what's a good way for him to prevent its falling off his shoulders?


texts:
וַיְהִי בְלִדְתָּהּ וַיִּתֶּן יָד וַתִּקַּח הַמְיַלֶּדֶת וַתִּקְשֹׁר עַל יָדוֹ שָׁנִי לֵאמֹר זֶה יָצָא רִאשֹׁנָה
  And it came about when she gave birth, that he (the infant) stretched out his hand. So the midwife took and bound a crimson thread on his hand, saying, "This one came out first." (Bereshis 38:28)

Is stretching a hand outside the mother enough to be considered the first born? Would this count today l'halacha? If not, how is this pasuk understood?


texts: Does our literature discuss invalidating a conversion because the convert would not put his/her lot with the Jewish people?

texts:
When a person is interested in converting, there are really two questions they are asked:

Are you prepared to accept the theology and observance of Judaism?
Are you prepared to accept your identity as a member of the Jewish people, even in their suffering?

The Rambam writes that a person could keep kosher, learn the Talmud, etc., but if he doesn't feel connected to the Jewish people and doesn't care what happens to it, "such a person has no share in the G-d of Israel."

We've all heard news about the convert who had zero intention of accepting Jewish theology and/or observance; if it's completely clear that this intent was a joke (even with regards to their limited understanding of Judaism), then no conversion took place.

Has there ever been a case where the convert kept kosher, shabbos, and the like, but it was completely clear from the get-go that they had no intent of sympathizing with the Jewish people in any way? (I'm trying to think of an extreme example here ... pardon my politics and you're welcome to disagree, but maybe someone who goes right after their conversion to meet with Ahmedinijad at a Holocaust-denial event or something?)


texts: Should the groom say what the ketuba says he says? If not, are the witnesses that sign it lying?

texts:
Should the groom SAY the statement in the kesuba to his bride on the day the kesuba is being written?

the statement in the kesuba

  On the day .... the bridegroom ... said to this [...] daughter of [...], “Be my wife according to the law of Moses and Israel. I will work honor, feed and support you in the custom of Jewish men, who work, honor, feed, and support their wives faithfully. I will give you the settlement of 200/100 silver zuzim, which is due you according to virgin/widow law, as well as your food, clothing, necessities of life, and conjugal needs, according to the universal custom.”...

From what I understand the custom is that he does not SAY  this on the day the kesuba is written (I might be wrong).
(Maybe he says something like this before they get "engaged" (vort) but that is usually more than 7 days before.)

How can the witnesses sign it if part of it is not true?
(Even if you say the whole ketuba is written because of minhag, won't this invalidate the witnesses if they are the ones who will witness the keddushin too?)
And therefore, shouldn't the groom say the statement?


texts: Wishing a long life to someone holding a Torah scroll

texts:
For Kol Nidre, Torah scrolls are removed from their cabinet and held at the reading table. I have heard people bless the people holding the scrolls with lange yaren, long years, i.e. a long life.

Similarly, on Simchas Tora, people walk/dance around the synagogue holding Torah scrolls. Again, I've heard people bless them with lange yaren.

Where does this come from and why is it done? (Obviously, it's always nice to bless people with long lives, but why is it done here specifically?)


texts: Can a shul choose to forgo establishing any set minhag regarding music restrictions on sefira?

texts:
My shul has a caterer that follows the halachot dictated by the shul's rav.

During the ben hashamashot (bet. mincha 1st day & ma'ariv 2nd day Yom Tov), while discussing the laws of the Sefira period, my rav mentioned the different customs regarding music restrictions. Summarizing Eliyahu Ki Tov's Sefer Hatoda'ah, there are 2 date ranges for these restrictions (additional variations mainly related to Lag Ba'omer are also mentioned, but I'm omitting them, here):

Music permitted until Rosh Hodesh Iyar; prohibited from then until Lag Ba'omer, and prohibited again from 34 Omer until Erev Shavu'ot.
Music prohibited from 2nd day Pesach until 34 Omer

The rav told us that when he was in his previous shul in a different city, they were the only shul, and he established the minhag to prohibit music in the shul (weddings. etc.) all days of sefirah except for Lag Ba'omer, as this was the minhag he had.

When he moved into my neighborhood, he asked other rabbanim about the minhag hamakom (communal minhag) and the two rabbanim from the other two main shuls said that because the neighborhood has so many shuls and such a diverse set of minhagim, they did not establish any minhag for the shul at all. Thus, the only common "overlap" of the 2 aforementioned time ranges was to prohibit musical events in their shul only from Rosh Hodesh Iyar to Lag Ba'omer - about a 2 week period.

I grew up in a neighborhood where we had a diverse community with many shuls (not as many as the neighborhood that I am currently in, which has far more). Every shul's minhag as well as my own family was to refrain from music the entire sefirah period until 3 days before Shavu'ot and Lag Ba'omer itself.

My father-in-law who was a musician, had no business the entire sefirah period except for Lag Ba'omer. He performed at weddings throughout the NY, NJ, area and even a bit beyond. Suffice to say, there was no such leniency 30 years ago as there is now.

Two questions:

Isn't every shul supposed to establish some set / firm minhag according to what the rav or majority of shul members decide? I never heard of a leniency of "no minhag at all" such as what several rabbanim are practicing.

It seems that 30 years ago, the shuls were "stricter" and tried to accommodate both minhagim by saying "no music" so as not to offend any group. Now, it seems the opposite policy. Now, they are saying, "yes" so as to accommodate everyone. What happened to change this policy? Is it all about getting the commission from catered events held at the shul?


texts: What information, if not shared before the wedding, can invalidate the marriage?

texts:
I know that under certain situations, if you didn't share certain information prior to marriage, the marriage could be nullified and not even require a get.

What sort of witheld information qualifies for the above nullification of the marriage?


texts: What is the theological basis for changes in the practices of Judaism over the centuries?

texts:
There are many events or practices in the Old Testament which might seem brutal to a modern Western person; for example, I remember reading a passage about a man who was stoned to death for collecting firewood on the Sabbath (Numbers 15:32).

I have read elsewhere that only 369 mitzvahs of the 613 are operative or applicable in a practical sense.

Of course, compliance with a governmental law in a political sense is a wise and sensible approach, and stoning any man to death in this age would be condemned by many.

But what is the theological or spiritual basis for this?

Is there some rule or law about "political laws override Biblical laws"?

Or is there some system of adjustment whereby Biblical laws are modified by the age or community in which Jews are living?

How does this get decided?

(I apologise if my question displays my ignorance. I am not Jewish, but I have read large sections of the Old Testament.)


texts: Can a Kohen Marry a Woman with a Non-Jewish Father?

texts: Is a Kohen allowed to marry a woman who is the daughter of a Jewish woman and non-Jewish man?


texts:
I've heard you shouldn't say the names of angels, except for the four that surround us at night.

What's the source and reason for this? Is it halacha or kaballah?


texts: Immediately after the sin of the spies, did B'nai Israel travel or did they stay in Kadesh?

texts:
There appear to be contradictory verses / explanations.

Numbers 14:25:

  וְהָֽעֲמָלֵקִ֥י וְהַֽכְּנַעֲנִ֖י יוֹשֵׁ֣ב בָּעֵ֑מֶק מָחָ֗ר פְּנ֨וּ
  וּסְע֥וּ לָכֶ֛ם הַמִּדְבָּ֖ר דֶּ֥רֶךְ יַם־סֽוּף׃

  Now the Amalekite and the Canaanite dwell in the Vale; tomorrow turn
  ye, and get you into the wilderness by the way to the Red Sea.’

According to this verse, G-d says that the next day, they should travel away from Kadesh.

Contradicting this, we see Rashi on Deuteronomy 1:46:

Rashi on Deuteronomy 1:46:1:

ותשבו בקדש ימים רבים.

  תשע עשרה שנה, שנאמר כימים אשר ישבתם בשאר המסעות והם היו שלשים ושמנה
  שנה, תשע עשרה מהם עשו בקדש ותשע עשרה שנה הולכים ומטורפים וחזרו לקדש,
  כמו שנאמר (במדבר לב, יג) ויניעם במדבר כך מצאתי בסדר עולם:

"You dwelled in Kadesh many days" - Rashi explains that this was 19 years.

Explain the apparent contradiction between Rashi's analysis in the verse in Numbers that seems to indicate that G-d commanded them to travel away from Kadesh the next day. It looks like something happened between that command and the "tomorrow" mentioned that made them stay in the same place for 19 years.


texts: How did Yaakov and his family survive “when they finished eating the grain that they had brought from Egypt”.

texts:
It says in Beraishis 43(2), “…when they finished eating the grain that they had brought from Egypt, that their father said to them, "Go back [and] buy us a little food."”

What were they to eat until the delegation had gone down to and returned from Egypt?

Is it possible that they were to survive on some of the edible products of which they were taking a small quantity down to Egypt as a gift, (Beraishis 43(11)) “a little honey, (wax and lotus), pistachios and almonds.”?


texts: White (Lavan) & Blue (Tcheiles) - blue Tzitzis

texts: There are some people that wear Tcheiles - blue Tzitzis. What is the reason that the majority of Klal Yisroel still does not wear it if the Tcheilas has been rediscovered?


texts:
Most Ashkenazi siddurim note that some have the custom of touching the arm and head tefillin (and then touching the fingertips to the lips) upon reciting the verse

  .פּוֹתֵחַ אֶת-יָדֶךָ;    וּמַשְׂבִּיעַ לְכָל-חַי רָצוֹן

during Ashrei.

Which communities have or had this custom?

I'm interested in the general Ashkenazi custom but also more specifically the Yekke practice.


texts:
Possible Duplicate:
  B'siyata D'shmaya or Baruch Hashem

What is the origin of putting BS"D (or Beis Samach Daled) on the top right hand corner of anything one write?


texts: What does the saying "like a blind man in a sky light" (כסומא בארובה) indicate?

texts:
It seems to me that the Simla Hadasha uses the saying "כסומא בארובה" to mean that it happened by accident.

I do not see what in the simple meaning (as a blind man in a sky light) of the words an accident.

please explain the saying כסומא בארובה

This statement is found in Simla Chadasha 1.19 and 1.28.

It is also used at Baba Basra 12B and Nida 20B.


texts: Was there a parasha beginning at Exodus 18:21?

texts:
Rashi to Exodus 18:1 says that Yisro was also called

  Yeser because he added (yasar) a parasha in the Torah: "And you see…" [from 18:21].

We don't have a parasha break before verse 21. Did Rashi (or whoever he's quoting) have one there, or are we not to understand him as meaning that a parasha begins there?


texts:
Shemot 7:2 states that G-d told Moshe that Aharon would speak to Pharaoh. Rash"i further explains that first Moshe should relate to Aharon what G-d told him, then Aharon relays the message to Pharaoh.

When we look at the later verses prior to nearly each plague, G-d tells Moshe "Go to Pharaoh and say to him..." He seems to be telling Moshe to directly talk to Pharaoh, not Aharon.

Also, when Pharaoh calls Moshe and Aharon back to remove the plague, it seems like Moshe is answering Pharaoh, directly.

Another "puzzle", here - In Shemot 7:17, the speaker says, "Behold I will hit with the rod that is in my hand on the Nile waters and they will change to blood."

We see later in verse 19, that Aharon uses a rod (it's unclear if he used Moshe's rod or Aharon also had his own rod, which he used) and it is Aharon that strikes the rod, not Moshe. If Aharon was the one speaking to Pharaoh, then, what he said seems consistent, assuming that he also had his own rod, or if he was holding Moshe's rod when he spoke.

I'd like some clarification on who spoke to Pharaoh and when? Did Moshe ever speak to Pharaoh? Or was it that Aharon spoke only to tell him the message about an upcoming plague. But, to remove the plague, Moshe spoke to him?


texts: Can Catholics be considered pious/G-d-fearing in the context that they believe their church to be their version of Rabbinical authority?

texts:
This question relates to people who are good in nature but mislead in practice and the situation they are raised within.

Obviously, Judaism has issues with Catholicism in the sense it contradicts basics of Jewish belief and practice.

G-d being a man
Forgiveness of sin through human sacrifice
The raising of humans to be worshipped like G-d (Saint system)
The idea G-d can change his mind and forgo the covenant
Symbolic cannibalism (eating host bread and drinking of wine as blood)
There are countless others as the list goes on.

The issues are obvious and I'm not ignoring that in this question.

What I'm speaking about is the idea of Hashem's mercy and the idea that a person can have been misled by the situation they were born into.

A Catholic believes their church is their authority. They are taught that their church is the authority on religious matters and that this authority is biblically derived. From their perspective, even if they agree that the interpretations of their church are wrong, they are still obligated to follow because their church officials are their equivalent to Rabbinical authority. Thus, they follow because the authority is what is being respected and not necessarily the idea being presented.

Rashi makes a claim that establishes the authority of the Rabbis:

  ימין ושמאל. אֲפִלּוּ אוֹמֵר לְךָ עַל יָמִין שֶׁהוּא שְׂמֹאל וְעַל
  שְׂמֹאל שֶׁהוּא יָמִין, וְכָל שֶׁכֵּן שֶׁאוֹמֵר לְךָ עַל יָמִין יָמִין
  וְעַל שְׂמֹאל שְׂמֹאל (ספרי):

  even if he (the judge) tells you about what appears to you to be right
  that it is left, or about what appears to you to be left that it is
  right, you have to obey him; how much the more is this so if actually
  he tells you about what is evidently right that it is right and about
  what is left that it is left

This establishes the idea that a Jew is obligated to follow the authority of the Rabbis even if it is crystal clear that the Rabbi got it wrong.

As Jews, We are taught the importance of Rabbinical authority. We are taught that our Rabbinical authority is derived from the same court system established by Moshe Rebbeinu as directed by Hashem. This makes it divinely established and thus we must follow that authority.

My question is simple.

Using this same logic from their perspective. Can it be argued that a person born into a Catholic situation and having this same yearning to submit to authority (which they believe to be divinely established)

Can it be argued that they are pious and G-d-fearing even if they have been misled? Can it be argued that because they aren't knowingly turning against G-d but genuinely believe in full rationality that this way is the best way to honor G-d that they aren't necessarily treated the same as other idol worshippers?

What I mean is when someone knows Hashem is G-d and they choose other faiths and traditions over Hashem, that is a separate thing from a Catholic born into a situation to believe that their Church authority is their equivalent to Rabbinical authority. They must follow even if it is wrong.

If this rationality is true, can it not be argued that Catholics who are pious may actually not be in bad standing with Hashem?


texts: Suppose I'm in charge of seeing to it that some mourners about to begin shiva have their physical needs and comforts to the extent possible. (Here, physical needs includes physical things needed for spiritual purposes. I'm excluding things like advice, comfort, and spiritual guidance. I'm also excluding things unrelated to shiva, like income to replace the deceased's.) What should I bear in mind and arrange for?


texts:
The most lenient shita for a reshus horabim i have ever heard of is that 600,000 people must pass on the road EVERY day.

Do any roads with daily CAPACITY for 600,000 people exist today?

Do any roads actualy fulfill this shita - have 600,000 people pass everyday? Without counting cars?

I am not asking about any other one of the requierments for a reshus horabim, just for roads that have the capacity/travel of 600,000 people.


texts: Sifrei Neviim that don't make it to the haftarot

texts: Which seforim in navi are not in any of the Haftarot?


texts: Torah personalities chosen for blessings on Friday nights

texts:
Why do we bless our children on Friday nights with non-correlated blessings between the boys and the girls?

I can understand that we want our daughters to emulate the Matriarchs.  Yet we don't bless our sons to emulate the Patriarchs.

There are several reasons for us to bless our sons to emulate Ephraim and Menashe (and an especially strong one while we are in exile), yet we don't bless our daughters to emulate a corollary set of role models in TaNa"Ch.

Why don't the blessings match?


texts: Is it ever correct to make the bracha of "mezonos" during Passover?

texts:
The bracha "bora m'nai mezonot" is usually said over food made from the five grains (wheat, barley, oats, rye, or spelt) that is not bread.  I have heard people say that one should never say this bracha during Pesach because we do not eat or even own any of these foods except for matzah.  I am not sure that this inference is true 100% of the time.  Are there any cases when one should say this bracha during Passover?

A few possibilities that you could confirm or deny (feel free to use other examples):

Egg matzah (allowable for Sephardim and Ashkenazi children) is made with apple juice instead of water.  At the seder, a Sephardi would say "ha motzi" because the day takes precedence, but maybe not on chol ha moed or on the seventh and eighth day of the festival.
A very small amount of matzah might not be enough to make a ha motzi on.
If one used matzo meal to make chremslach (matzo-meal pancakes), the result is similar to a flour pancake that one would make a mezonot on the rest of the year.

It could be that the "never mezonos" statement holds up, but I would appreciate if it could be confirmed or shown to have exceptions.


texts: Why didn't Rochel just destroy the idols?

texts: Instead of stealing Lavan's idols (Bereshis 31:19), why didn't she merely destroy them?


texts: Would hydroponics be allowed in Israel on the seventh year, when there are additional restrictions on farming the land?


texts: Tzur MiShelo - Should you sing it before Bentching?

texts:
The song "Tzur MiShelo", generally printed in Bentchers, Siddurim, Zimronim, etc., as a Friday night song, follows the pattern of Bentching (grace after meals), praising G-d and praying for redemption, in the order of the blessings therein.

I have heard some say that you should not sing the song, at least in its entirety, prior to Bentching, because you would fulfill the Biblical requirement of Bentching and reciting the formal Bentching would, in essence, be saying unnecessary blessings, which is prohibited.

However, not everyone practices this stringency, and I'm sure many don't even know about it, and furthermore, someone wrote the song for a reason, right?

Furthermore, I know some communities (I'm using community on the micro-level here to mean groups of people not related who gather for prayers and meals together, not the macro-level of entire synagogues and/or neighborhoods or groups of neighborhoods that share common resources like synagogues, schools, Mikvaoth, etc.) who specifically sing this song as part of their introduction to Bentching. I don't know if this is a widespread custom or limited to those I've encountered who do so, but they are primarily Middle Eastern.

Other than the opinion of the GR"A, cited above, does mainstream thought follow the opinion that you shouldn't recite it prior to Bentching, or do they dismiss that approach (and if the latter, why)?
Is the custom to recite it as an introduction to Bentching based on something? Is it widespread?


texts: Everything created was created for the purpose of serving G-d's ultimate plan for his creation which is to acknowledge G-d. What lesson or use can we make from mosquitos?


texts: Why did the bull demand Eliyahu hand it over?

texts:
In the Yalkut Shim'oni on Ⅰ M'lachim 18 (remez 214), we see a bit more of the story found in that chapter of Navi:

Eliyahu's bull continued following him. But the bull that was designated for Baal — all 450 Baal prophets and 400 Ashera prophets gathered but could not move its feet from the earth.
So it was until Eliyahu spoke up and said to the bull, "Go with them."
The bull replied to Eliyahu in view of everyone, "My peer and I came from the same womb and were raised in the same pasture and from the same trough. He's apportioned to God and God's name will be sanctified through him, whereas I am apportioned to Baal to anger my creator!?"
Eliyahu told him, "Go with them; let them not find a complaint. And just as God's name is to be sanctified through this one that's with me, so will it be sanctified through you."
The bull said, "So you advise me? An oath: I will not budge from here until you pass me into their hands."
Immediately, [Eliyahu did so, as verse 26 says,] "They took the bull he'd given them" — who'd given it to them? Eliyahu.

If Eliyahu's argument convinced the bull, then why did it require Eliyahu to hand it over? If, alternatively, the argument didn't convince it, then why would Eliyahu's handing it over help any, that it allowed itself to be offered to Baal on that condition?


texts:
In the Keset haSofer (1:ד) R' Ganzfried mentions that some hold that a Torah written by a mamzer is passul. In the Lishkat haSofer (ad loc.) he brings that most hold that there is no problem for a mamzer to write tefillin and mezuzot. However, the Bi'urei haSofer (part of R' Yaakov Meir Stern's definitive Sefer Mishnat haSofer) mentions that according to many opinions, a mamzer cannot be mekadesh haShem, making them incapable of writing any sta"m.

All of this seems very confusing to my chevruta and me. Now, a few hours after having learned the above, I have the following questions:

Who permits a mamzer to serve as a sofer?
If the mamzer is incapable of sanctifying Hashem's name, how can he write tefillin and mezuzot, per the Lishkat haSofer?
Why can't a mamzer be mekadesh haShem?


texts:
Why do we answer "amen" after saying the words "Yisgadal veYiskadash shmei rabba"?

In all translations that I've seen this is right in the middle of a statement. See here and here..
The complete phrase is "Yisgadal veYiskadash shmei rabba b'alma di v'ra chir'usei" which is "May His great Name become exalted and sanctified in the world that He created according to His will". ("VeYamlich malchusei b'chayeichoin etc.." "May He give reign to His kingship in your lifetimes etc.."  is the next sentence.)

Why is there a response in the middle of the first sentence?


texts:
This Shabbos we are reading the Torah portion of Vyahkeil-Pekudei. I read the following on a blog here and here:

Once, when the Alter Rebbe was the ba'al koreh, he read a verse slightly incorrectly. Instead of reading 1775 he read 5775.  He did so several times and was corrected each time. This was in Parshas Pekudei 38:28, which mentions the sum of 1775 talents collected.

  ואת האלף ושבע המאות וחמשה ושבעים

Instead of reading the "hei" of "ha-elef" (the thousand) with a "patach", he read it with a "tzeirei" (which turns the letter "hei" into 5).

When the 4th time occurred, he walked away and someone else finished the reading. When subsequently asked by the Mitteler Rebbe as to why and what had happened, he responded that at the time he saw a vision that Moshiach would come in 5775. He couldn't read it any other way.

This seems to have been reported by the Mitteler Rebbe even in his Sefer Imrei Bina (some say it was edited and then reinserted). Rabbi Leibel Groner quite a few years ago asked the Rebbe about it and whether he could confirm the story. He did.

He then asked if he could publicize it and the Rebbe said yes. Yet Rabbi Groner never has, until now. His reason for not doing so at the time was because the Rebbe was then coming out with the call of We Want Mashiach Now and that at any moment Mashiach could come.

As such, he felt uncomfortable to publicize this story then. Now, it seems, as we approach 5775, he revealed this conversation he had with the Rebbe and is publicizing it finally.

1) Can we calculate the date of the Final Redemption?

2) Since the Alter Rebbe is not a Novi, should we believe him?

3) How do view this story?

P.S. Rav Moshe Wolfson speaks about the year 5775. So does Harav Ginsburgh.


texts: Is there any prohibition in jews and non jews sitting at the same table and eating kosher food together at a jewish? wedding?  Thank you.


texts: Can blessing the children friday night be done via a shaliach if a child is away from home for Shabbat?


texts: Midah Keneged Midah in the Punishment of an Entire Tzibur [i.e, Covid-19]

texts:
I was recently reading a controversial article on The Lakewood Scoop claiming that Coronavirus (Covid-19) is a punishment for the fact that we expelled anti-vaxxers from our Yeshivos and Mosdos Hachinuch. The author invokes the classical dictum that "Hashem punishes Midah Keneged Midah" and draws a parallel between our treatment of anti-vaxxers and the troubles we are suffering from Coronavirus.

Without dwelling on the controversial nature of the article, I wanted to know - are there clear and reliable sources from the Torah/Talmud to support the claim that Hashem punishes Midah Keneged Midah - specifically when dealing with an entire Tzibur?

In this question the OP contemplates the distinction between מידה כנגד מידה and במידה שאדם מודד בה מודדין לו. My question is different.

What are actual examples of punishments where Chazal invoked this dictum to explain the punishment?

Additionally, I see a similar question with the accepted answer stating that there are other reasons why an individual might be punished (and one cannot necessarily draw the conclusion that the punishment is due to a previous - related sin)

My question is: Does this also apply when the entire Tzibur (public) is punished at the same time (i.e, like at the time of a Magaifah)?

Please reference your answers with citation and reliable sources.

Thanks


texts: What happens if a new chazaka of a veset kavua appears to have occurred while an old chazaka was still in place?

texts:
Suppose a woman notices a somewhat complicated veset kavua (in particular, perhaps one that doesn't apply every month). For example, say that she notices that she began to menstruate on 8 Kislev every year for three years1. She continues to observe her veset kavua but she also notices that one year, she begins to menstruate on a simpler cycle (for example, she has her period on the 7th of Shevat, Adar, and Nissan).

Is it possible for a woman to have two chazakot for a veset kavua at the same time, or does the more complicated original veset prevent the simpler veset from kicking in? Is it possible for a simple veset to uproot a complex one?

 1. My examples are lav davka. If that case turns out to not qualify as a chazaka, consider another complicated case that does.


texts:
Would like to start learning mishnayos tahoros with kehati and bartenura, probably at a rate of 2 mishnayos a day. However I've never learned the seder formally so don't know where to start.

I know kelim is probably the logical starting point, but I think it would be tough to gain momentum through the 30 perakim, so I would rather start with something more manageable, like mikvaos or yadayim.

Is there a good starting point that someone could recommend?

Thanks


texts: In what way was the test of לֶךְ־לְךָ֛ greater than the test of א֣וּר כַּשְׂדִּ֗ים?

texts:
I assume that Avrohom's tests increased in difficulty.

The first test was whether or not to go into the furnace.

The test of leaving his birthplace has to be more difficult.

HKB”H made three promises that Avrohom would not lose out by leaving (Rashi - children,  money and fame).

In what way, therefore was the test of לֶךְ־לְךָ֛ greater than the test of א֣וּר כַּשְׂדִּ֗ים?


texts: Is there an obligation for men and women to sit separately at a simcha?

texts:
Rav Binyamin Kamentzky, whom I recently saw, told me that until about 30 - 25 years ago, it was very common for men and women to sit together at weddings, Bar Mitzvah and other seudei mitzvah run by "black hat" / yeshivish crowds.

Things changed about 30 years ago, and separate seating became more of the norm. As a matter of fact, in most Boro Park / Williamsburg affairs that I have attended in the past 20 years, not only do they sit separately, but may of these places have separate entrances as well as separate coat checks.

I'm curious:

Are separate seating, entrances and coat rooms a halachic requirement? If not, what is the basis for doing this, and why or what caused the trend to change?


texts:
So i have two questions. This upcoming Shavu'oth i'll be giving a talk on the history of the physical tablets that the ten commandments were written on. i will be focusing on three topics, the alphebet, the division (which commandments on which tablet) and the shape. i have heard that there were poskim who said that the tablets were square, and those who said the tablets were round.

Question 1: Does anyone here has sources for either argument of whether square or rounded?

Question 2: I have found the following paragraph written by Reb Chaim Qoton that states Rabbeinu Bechaye said that the tablets were squared, but i cannot find the original sources in Hebrew, does anyone have them? i will paste the paragraph below with the relevant sources in parenthesis.

  While the Talmud stops short of explicitly mentioning that the Tablets were squared, Rabbeinu Bachaya (1255–1340) does so in his commentary to the Torah (commentary on Exodus 31:18). The Torah tells that at Marah, HaShem “offered [the Jews] a decree (chok) and ordinance (mishpat)” (commentary on Exodus 15:25). Rabbeinu Bachaya explains that “decree” in this context alludes to the Tablets. He justifies this association by noting that according to the dimensions of each squared Tablets given in the Talmud, the volume of each Tablet equals one-hundred and eight cubic-handbreadths (6x6x3 = 108). The number one-hundred and eight equals the word “decree” (חק) in numerical value (Gematria). Similarly, Pirush HaRokeach twice mentions that the total volume of the twin Tablets is two-hundred and sixteen. He seemingly arrived to this conclusion the same way as Rabbeinu Bachaya (only doubling the formula to calculate both Tablets together) (J. Klugmann Edition of Pirush HaRokeach Al HaTorah Vol 2 Bene Brak 2009 pgs 75; 109-110) . In short, by calculating the volume of the Tablets as simply a function of its length, width, and thickness, these sources clearly understood that the Tablets were perfectly squared, which, in fact, Rabbeinu Bachaya wrote explicitly.


texts: The Torah relates that Moshe donned a מסוה to hid the luminescence of his face, when addressing the community. What was the nature/appearance of this "masveh"?


texts:
Are there any changes in davening or daily practice on the 20th of Av?

The Gemara lists the date as among those which marked the donation of wood to the Temple by particular families. The 20th seems to have evolved into a slightly more significant date because of the nature of this particular donation.

  There were nine days in the year when wood was donated to the Beis HaMikdash, yet the donation of the 20th of Av showed a greater measure of ahavas Yisrael and Jewish unity than the other days. The reason for this: The Gemara relates that after the 15th of Av, the rays of the summer sun are weaker and no new trees were felled to be used for the altar as they would not be dry enough. (Taanis 31a)

  According to this, the family which donated wood on the 20th of Av had to take the wood from their existing stock of fire-wood — they gave away their own wood for they could not hew any new wood for the altar. They donated their wood so that other Jews, poor Jews, even past sinners (Heaven forefend) would be able to offer their sacrifices on the altar. Furthermore, it was done in a joyous manner, since they set the day as a holiday. How great was their ahavas Yisrael!

If there is some important object lesson here and the day was one of (at least family/local) celebration, is there any change in davening or in practice? To a lesser degree, is there anyone who can trace himself to this family who then has a tradition of a particular celebration or such in commemoration?


texts: If I wanted to convert to Judaism, would I need to have my circumcision repeated?

texts:
I was baptized in the Catholic Church, raised in the Methodist Church, and became an atheist when I was about 14 years old.  My grandmother on my father's side was a non-observant Jew, but my father has always been Methodist.  I was circumcised as a baby, although I have no idea how long after birth it was done;  I assume it was performed by a doctor, but my mother says he was Italian, and probably Catholic, not Jewish. It certainly wasn't a bris, and the doctor obviously wasn't a moyle (excuse me if I misspelled the words).

I'm not planning to convert, but I am curious as to how my circumcision would be handled if I did convert.  Would the procedure need to be repeated by a moyle?


texts: Story of Pesach during 2nd year in desert - Where did they get the dough for matzot?

texts:
Rashi on Exodus 16:1:1:

  בחמשה עשר יום. נתפרש היום של חניה זו, לפי שבו ביום כלתה החררה
  שהוציאו ממצרים והצרכו למן, למדנו שאכלו משירי הבצק [משירי המצה] ששים
  ואחת סעודות, :

Summary: The Torah mentioned the date because until the 1st day of the 2nd month, they ate from the leftover matzot taken out of Egypt. Then, they ran out and needed the mahn

Numbers 9:1-3:

  וַיְדַבֵּ֣ר יְהוָ֣ה אֶל־מֹשֶׁ֣ה בְמִדְבַּר־סִ֠ינַי בַּשָּׁנָ֨ה
  הַשֵּׁנִ֜ית לְצֵאתָ֨ם מֵאֶ֧רֶץ מִצְרַ֛יִם בַּחֹ֥דֶשׁ הָרִאשׁ֖וֹן
  לֵאמֹֽר׃

  And the LORD spoke unto Moses in the wilderness of Sinai, in the first
  month of the second year after they were come out of the land of
  Egypt, saying

Numbers 9:3:

  בְּאַרְבָּעָ֣ה עָשָֽׂר־י֠וֹם בַּחֹ֨דֶשׁ הַזֶּ֜ה בֵּ֧ין הָֽעֲרְבַּ֛יִם
  תַּעֲשׂ֥וּ אֹת֖וֹ בְּמוֹעֲד֑וֹ כְּכָל־חֻקֹּתָ֥יו
  וּכְכָל־מִשְׁפָּטָ֖יו תַּעֲשׂ֥וּ
  אֹתֽוֹ׃

  In the fourteenth day of this month, at dusk, ye shall keep it in its
  appointed season; according to all the statutes of it, and according
  to all the ordinances thereof, shall ye keep it.’

I assume that by stating that in the 2nd year they ate the Pesach lamb and performed all the commandments that should go with it, it includes the commandment of eating the lamb with matzah and maror, as well, as stated in:

  Exodus 12:8:

  וְאָכְל֥וּ אֶת־הַבָּשָׂ֖ר בַּלַּ֣יְלָה הַזֶּ֑ה צְלִי־אֵ֣שׁ
  וּמַצּ֔וֹת עַל־מְרֹרִ֖ים יֹאכְלֻֽהוּ׃

  And they shall eat the flesh in that night, roast with fire, and
  unleavened bread; with bitter herbs they shall eat it.

If they did everything completely, and they needed matzot, but, we see that they ran out of dough, how did they bake new matzot?

Or, is there a different way of understanding what occurred?


texts: Does everyone have to drink the Kiddush wine?

texts:
When making Kiddush, does everyone who is yotzei have to drink the wine or grape juice, or is merely hearing it enough?

In my experience, it appears that Friday nights everyone is careful to drink, while at the kiddush by Shabbos day, people will eat a piece of cake instead (or at least it appears that it's as a substitute).

So: Is there a requirement for everyone to drink wine on Friday nights and Shabbos?


texts: Minor placing the Parshios of the Tefilin into the Batim

texts: Orach Chaim 39:2 - Biur Halacha seems to say that a minor can not do any part of making of the Tefilin. However a reading of the Mishna Berura 10 seems to say that a minor can work on producing the parchment. Recently I saw a sign posted in a store in Yerushalayim that was saying that the recent trend to allow boys who are becoming Bar Mitzva to place their own Parshios into the Batim is against Halacha as all parts of the Tefilin making must be done by a adult. Well Mishna Berura allows a child to produce parchment and does not mention this prohibition of a minor installing the Parshios. It mentions not allowing a minor to make the Batim, the Shin, the sewing, and the knots. What is the source that this is forbidden or is there a source that allows it?


texts: What foods do not need a Pesach hechsher?

texts: Which foods are kosher for Pesach with only a "year-round" hechsher, or with no hechsher at all?


texts: Why do we do Hagbah, and does the congregation have to stand for Hagbah?


texts: Do you say "keli" or "kelim" for safek kelim together with one non safek keli?

texts: If I tovel (immerse in a ritual bath) a glass or metal pot, I recite a blessing first, as for many a mitzvah. The blessing ends "vetzivanu al tevilat keli", "commanded us about toveling a VESSEL". If I tovel multiple glass or metal pots, the blessing ends "vetzivanu al tevilat kelim", "commanded us about toveling VESSELS". However, if I tovel a porcelain vessel, I don't recite any blessing at all, since the porcelain dish only possibly requires toveling. Now suppose I tovel a glass pot and a porcelain dish. Do I say "vetzivanu al tevilat kelim" or "…keli"?


texts: What are some of the influences on Judaism post Constantine The Great?

texts:
Up until Constantine The Great both Jewish and Christian religions were small religions among many others that vanished throughout history. Not only they were small, but both were also constantly persecuted.
When Constantine The Great had his “revelation”, he forcefully converted the entire Roman Empire.
This huge conversion, not only helped in “validating” Christianity, it helped also in validating  Judaism as its ancestor religion.
Later came Islam and helped “validating” even more, but it was really Constantine the great that gave the big boost.
Constantine’s move and the “validations” of Christianity and Islam had probably an influences on Judaism as a religion and as a culture ?
I am searching for any kinds of references that discuss the matter or that may describe some differences pre and post Constantine the Great’s forced conversion to Christianity?


texts: Why do we say that one is obligated to follow his family minhag?

texts:
I understand that there is an obligation to follow ‘minhag hamakom’ sourced in Gemara Pesachim 50b. However I am perplexed as to why we say one is obligated to follow his family minhag (for example Ashkenazim not eating kitniyot on Pesach).
I have heard that the source for this is the verse in Mishlei 1:8 “שמע בני מוסר אביך ואל תטש ,תורת אמך”. However this seems to be an incorrect exposition of this verse. The various times it is quoted in Shas, it is only in reference to minhag hamakom (see Rashi on Chulin 93b, Pesachim 50b). If someone could enlighten me, that would be great. Thank you.


texts: What is the source that states when Moshiach is here - women will deliver babies the moment they conceive. I heard this in a shiur from HaRav Yitzchak Ginsburg in Israel.


texts: “Worship idols or I kill another Jew” - what should one do?

texts:
The Halacha is that one may not serve Avodah Zarah even on pain of death (Sanhedrin 74a).

I was staying by a family for Shabbos, and their 11-year-old son asked a genius question. What happens if the threat is not “worship or I’ll kill you,” but rather “worship or I’ll kill him”? Does this Halacha still apply?

On the one hand, one could argue that what the threatener decides to do is none of your business; let him do what he wishes, and you not get involved.

On the other hand, the source that one must give up his life for Avodah Zarah, as per the above-cited Gemara, is Devarim 6:5 - “and you should love Hashem, your G-d...with all your soul.” One could argue that it’s only your soul one is obligated to give up, and you have no right to give up someone else’s soul for your love of Hashem.

What is the Halacha? I have looked in the Rambam, Tur, and Shulchan Aruch, as well as the commentaries on the above, with no success of anyone talking about anything similar to this case.


texts: "A y'vama acquires herself through chalitza", really?

texts:
The first mishnayos of Kidushin, in Sefaria's Silverstein translation, bracketed remarks omitted:

A woman is acquired in three ways, and she acquires herself in two ways. She is acquired by money, by writ, and by cohabitation.... And she acquires herself with a get and with the death of her husband.
A yevamah is acquired by cohabitation, and she acquires herself with chalitzah and with the death of the yavam.
A Hebrew bondsman is acquired by money and by writ. And he acquires himself with years, and with the Jubilee (yovel), and with monetary deduction. The Hebrew handmaid, in addition, acquires herself with signs. A "bored" bondsman is acquired by boring (of the ear), and he acquires himself with yovel and with the death of the master.
A Canaanite bondsman is acquired by money, writ, and chazakah (proprietary act). And he acquires himself by money..., and by a writ (of manumission)....

Something is funny here.
In most of these cases, the "acquires himself" is a reversal of the "is acquired". A woman becomes a wife through money, and thereafter loses that wifehood through a get (bill of divorce). A Jewish servant becomes such by the transfer of money, and thereafter leaves servitude by the passage of years.
But for a y'vama, it's different. This is someone whose husband died childless and who therefore should marry his brother. That marriage is effected, as the mishna notes, through intercourse. And it thereafter ends — well, through a get or the death of the new husband. Chalitza doesn't end the marriage: it ends the half-married state that the woman is in immediately after her husband dies. Listing it in parallel to the other "acquires himself"s is misleading; why does the mishna do it? I'd think it would say she acquires herself through get or the husband's death.


texts: May a couple forgo relations out of convenience?

texts: In my chassan classes I was taught that it is important to have relations on the night a wife returns tahor from the mikvah. I do not know the source of this idea. My question is: May the couple choose to forgo relations on mikvah night for any reason, out of convenience?


texts:
Why do some mishnayos start with a question, whereas others just state the halacha straightaway?
Examples of a few well-known mishnayos that start with a question:
מאימתי קורין וכו,
כיצד מברכין וכו,
כיצד צולין וכו,
איזהו מקומן וכו


texts: I know that there is a Gemarah (somewhere in Shabbos I think), that discuses birth signs, based on days of the week and month. The Gemarah ends with Ein Mazal B'Yisroel and a few stories that illustrate this point. Does anyone know exactly where it is?


texts: Is printing the image of an idol forbidden?

texts: For example a Greek deity. Would printing an image of one count as making an image of an idol, even if it's not meant for worship? For example if it's printed for an article.


texts: It says that ‘Adam was created alone to teach you...’ alone as opposed to what?

texts:
Adam was created alone to teach you that whoever takes a human life is considered to have destroyed an entire world. And whoever saves a human life is considered as if he preserved an entire world (Sanhedrin 4.5).

How else could Adam have been created other than alone? What’s the alternative?


texts:
I'd like to know if the Torah speaks to the idea that of person simply not being a "learning guy".

I don't mean that he doesn't want to learn anything at all (a Jew must koveyah ittim) or that he is a shoteh (mentally deficient to the point of being exempt from mitzvos) or that he does not enjoy doing mitzvos in general or that he has ADD or some other condition that makes it particularly difficult. What I mean is that he does not excel in learning and doesn't particularly enjoy it.

Does the Torah acknowledge such a person? If so what does it say about him? May he simply not try anymore and become a "chessed guy" or something like that?


texts:
Is Buddhism Avodah Zarah, atheistic, or a philosophy not related to any specific brand of theism?

If it is Avodah Zarah, then one would not be able to enter a Buddhist temple, benefit from items of worship, etc. If it is atheistic, than one may not be allowed to read its writings, but if it's just a philosophy, it may not be incompatible with Judaism at all.


texts: Is drawing a line with a crayon forbidden on Shabbat?

texts:
There are board games that involve using a crayon to draw lines (not letters or figures) on a board (e.g. EuroRails).  Are these activities problematic on Shabbat?  There are two aspects: the drawing itself and whether the crayon is mukzah.  (Assume that the crayons are part of the game, not raided from the kids' toy stash.  So they are only ever used for playing this game.)

The game board is coated such that the crayon marks are wiped off after the game is over; the marks are not permanent.

Question prompted by this question.


texts:
The Mishna in Chagiga 1:7 continues from the previous mishna (1:6)
in talking about different explanations for the passuk (Kohelet 1,15):״מעות לא יוכל לתקון וחסרון לא יוכל להימנות״- “a crookedness that cannot be fixed, and something missing that cannot be counted.”

רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר, אֵיזֶהוּ מְעֻוָּת שֶׁאֵינוֹ יָכוֹל לִתְקֹן, זֶה הַבָּא עַל הָעֶרְוָה וְהוֹלִיד מִמֶּנָּה מַמְזֵר. אִם תֹּאמַר בְּגוֹנֵב וְגוֹזֵל, יָכוֹל הוּא לְהַחֲזִירוֹ וִיתַקֵּן. רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר, אֵין קוֹרִין מְעֻוָּת אֶלָּא לְמִי שֶׁהָיָה מְתֻקָּן בַּתְּחִלָּה וְנִתְעַוֵּת, וְאֵיזֶה, זֶה תַּלְמִיד חָכָם הַפּוֹרֵשׁ מִן הַתּוֹרָה:

Rabbi Shim’on Ben Menasiah says, what is “a crookedness that cannot be fixed”? One who comes to his relative (that he is prohibited to come to) and births a mamzer son. If you would try to say that it is talking about a thief, he can return the stolen item, and his crookedness is fixed. Rabbi shim’on Bar yochai says, we do not call something crooked, unless it was originally straight. What is this? A Torah scholar who left the Torah.

Why does Rabbi Shim’on Ben Menasia assume we’ll think that the passuk is talking about a thief over anything else, and why at all?
What does a thief have to do with this passuk, or this Mishna?


texts: Is there any problem with doing mincha with tefillin?

texts:
If you're in a rush and a miyan is starting and you're finishing shacharis. And you won't have a minyan mincha later on if you don't do mincha now.

And is there a difference if you're holding right after shmona esrei of shacharis or you're holding later on in shacharis?


texts: The pre-Maimonidean half-tekheleth string

texts: Are there any sources prior to the Rambam that suggest (even implicitly) that the tekheleth string is only half-dyed?


texts: How serious is it that visibly observant Jews offend traffic laws

texts:
In the last years, bicycles became very popular in Israel and in Jerusalem in particular (especially electric bikes because Jerusalem is very hilly) and they have been adopted as a cheap means of transportation.

The Ministry of Transportation issued numerous laws regarding driving bikes (helmets, traffic laws, etc.), but many otherwise observant Jews (adults AND kids) allow themselves to openly bypass traffic laws, such as crossing a red light before other drivers.

Imagine a central junction where tens of cars stand still and a visibly observant Jew crosses on the red light.

How serious is such a transgression and what Rabbis speak specifically about observing traffic laws even in Israel?


texts:
Sometimes, when Devash is mentioned in scriptural passages, Rashi observes that the Hebrew word is general and included many sweet fluids.
For example, Leviticus 2:11 commands “For you shall not cause to go up in smoke any leavening or any Devash”; Rashi remarks that any sweet fruit extract is called Devash. At Deuteronomy 26:02, Rashi discusses Deuteronomy 8:8 and the identity of Devash as date honey.
At these places, I have always thought that Rashi was trying to correct the assumption that bees’ honey was intended; Rashi meant that not only bees’ honey was included, but a broader class of sweet fluids. But I wonder: maybe bees’ honey really has nothing to do with it at all, and Rashi thought some other example would come to the reader’s mind, like molasses made from sugar cane; and he was broadening from that narrow case. I’m trying to figure out what suggested bees and whether that association is correct.
In the first place, of course, the use of the word English “honey” suggests bees. And perhaps the translators choose the word “honey” because of Judges 14, which seems to be the one clear scriptural association of Devash to bees. Translation of some other passages use the word “honeycomb,” as Psalm 19:11 and Proverbs 27:7; but the latter refers to trampling a “honeycomb”, and since it would be unlikely that anyone would trample a beehive, perhaps that translation should be questioned.
I suppose that the flow of thought in the Deuteronomy citations, and the emphasis on products of the land, seemed motivated by the idea that bees’ honey is not a product of the land because bees are flying animals. But maybe Rashi meant that sugar cane could not be the intended Devash, because the land of Israel is praised for dates but not for sugar cane.
At 1 Samuel 14:25 to 27 and Song of Songs 5:1, Rashi seems clearly to understand that bees don’t enter into it, although English translations there might use the word “honey.” Similarly, in Deuteronomy 32:13, there seems to be no thought of bees.
So perhaps the correct translation of Devash is “syrup” or "molasses"?


texts:
It seems that a possible prerequisite of knowing What recourse is available for someone whose property was seized by a creditor of the seller? is knowing what happened to a loan document?

When someone lent money with document and witnesses, what then happened to the document? Did the loaner hold onto it, or was it placed in public storage for anyone to look up?
Did it depend on local custom?

Feel free to answer for other kind of documents besides loans.


texts: Sanhedrin Redefining the simple translation of a Passuk

texts:
The Sanhedrin are empowered with the capability of defining a certain word or verse in the Torah through a Drasha exegesis (cf. Hilkhot Mamrim 1:3).

Firstly, does this mean that before the Sanhedrin came to reinterpret this word or verse it was understood in its literal sense? (For instance, did Ayin Tachat Ayin Mamash -eye for an eye literally- ever transpire?)

Secondly, is there a source for the idea that the Sanhedrin reinterpreted this certain verse or word from the literal translation in response to changing ethical norms and more progressive values? (Namely, Ayin Tachat Ayin was looked at as barbaric and Sanhedrin therefore solved the problem by diverting it's translation...)


texts: Yitro appears to be an overall positive character in the Torah. At least as much as Noah or Saul, yet I do not know of contemporary (or even ancient) Jews named Yitro. Why is that?


texts:
I asked many questions about the Yetzarim before trying to figure out the concept, the meaning and the way it works looking at myself and different cognitive studies.

Recently I found a concept called Akrasia (comming from Greek philosophers such as Socrates and Aristotle) which came quite close to certain of my own thoughts. Is the concept of Akrasia comparable to the Jewish view of the Yetzer Hara?


texts: Simple Sukkah plans using dimensional lumber from Home Depot?

texts:
I'm planning to build a sukkah using dimensional lumber from Home Depot for the frame and some tarp for the sides. It should be big enough to fit 2 adults and 2 small kids, but generally as small as possible.

I would like to know if there are any ready-made plans available online, so I don't need to reinvent it. Of course I would like it sturdy and kosher. I have access to all the basic woodworking tools.


texts:
If I ate a hamburger that I thought was kosher and after I finished it I found out it was not kosher, where does that leave me halachikly speaking. I know in Mishnah Torah it says (Blessings 1:19)

  Whoever eats forbidden food, wilfully or in error—recites no blessing
  either before or after.

What if I said Hamotzi before the meal? Assuming the bread was kosher, was the bread the Ikar of the meal and do I still say Birkat Hamazon? Or does the unkosher burger meat still prevent me from it?


texts: What is it with the donkeys all over Parashat Mikeitz?

texts:
So, we got Bereshit 42, psukim 26, 27

  כו וַיִּשְׂאוּ אֶת-שִׁבְרָם, עַל-חֲמֹרֵיהֶם; וַיֵּלְכוּ, מִשָּׁם.  כז
  וַיִּפְתַּח הָאֶחָד אֶת-שַׂקּוֹ, לָתֵת מִסְפּוֹא
  לַחֲמֹרוֹ--בַּמָּלוֹן; וַיַּרְא, אֶת-כַּסְפּוֹ, וְהִנֵּה-הוּא, בְּפִי
  אַמְתַּחְתּוֹ.

and Bereshit 43, psukim 18, 24

  יח וַיִּירְאוּ הָאֲנָשִׁים, כִּי הוּבְאוּ בֵּית יוֹסֵף, וַיֹּאמְרוּ
  עַל-דְּבַר הַכֶּסֶף הַשָּׁב בְּאַמְתְּחֹתֵינוּ בַּתְּחִלָּה, אֲנַחְנוּ
  מוּבָאִים--לְהִתְגֹּלֵל עָלֵינוּ וּלְהִתְנַפֵּל עָלֵינוּ, וְלָקַחַת
  אֹתָנוּ לַעֲבָדִים וְאֶת-חֲמֹרֵינוּ.

  כד וַיָּבֵא הָאִישׁ אֶת-הָאֲנָשִׁים, בֵּיתָה יוֹסֵף; וַיִּתֶּן-מַיִם
  וַיִּרְחֲצוּ רַגְלֵיהֶם, וַיִּתֵּן מִסְפּוֹא לַחֲמֹרֵיהֶם

and again in Bereshit 44, psukim 3, 13

  ג הַבֹּקֶר, אוֹר; וְהָאֲנָשִׁים שֻׁלְּחוּ, הֵמָּה וַחֲמֹרֵיהֶם

  יג וַיִּקְרְעוּ, שִׂמְלֹתָם; וַיַּעֲמֹס אִישׁ עַל-חֲמֹרוֹ, וַיָּשֻׁבוּ
  הָעִירָה

Why are they mentioned all over that story?

The question can be split to the following, more specific, questions:

Why do we care of the brothers' transportation method?
Why do we care that they fed the donkeys in the hostel? (It's trivial, isn't it? Tza'ar ba'alei chaim is alredy learned from another pasuk.)
The brothers' freedom is at stake, and they find it appropriate to also cry for the donkeys that will be taken away? (Even considering the donkeys are the only possible way to return to Israel, I'd give that problem second priority by far.)
And again, Yossef's housekeeper let the brothers wash their legs and... of course - he feeds the donkeys! Is it so important to mention?
Morning rises and again, why is it so important to mention that the donkeys were sent along with the brothers? Moreover, isn't it obvious?
Why do we need to know that the brothers have loaded the trunks back on the donkeys?


texts: Why would aluminum tins need a Kosher L'Pesach hechsher?

texts:
A few days ago, my son noticed that a small aluminum tin that we used had a stamp from the Badat"z that said Kosher L'Pesach.

I know that people put food in aluminum tins. But I don't know of anyone eating the tins. Why would it need this certification? Is there a general year-round kashrut problem or just a possible chametz problem?


texts: Is taking public property or abandoned belongings considered stealing?

texts:
Let's say a person moves out and leaves some belongings (for instance food, books, other personal items) for public consumption - be it with or without a note that it is for free (why would anyone put his things out like that if not for the purpose of giving it away). But also another example: There is a good knife in one drawer that is in a public kitchen. It is not closed and after I take and use it, I return it in the next morning after washing/cleaning it into its respective drawer.

Living in my current environment it is bound to happen that some things just lay around 'for free'. Am I free to take these things (and maybe, once they served their use e.g books, recyclable items) and offer them for free back again?

What does Chazal say about this. I'm sure that back in those days where there was probably much less privacy and 'private enclosed property' than nowadays, this issue must've been discussed somewhat extensively.


texts: Why was no one else tested 10 times the way Avraham was?

texts: Why was Avraham the only person that, according to tradition, was tested by God 10 times?


texts: What is permissible on "anything-but" night (סמוך לוסתה)?

texts:
Please see here for the source that on the night of a woman's expected menstruation, anything other than "relations" proper is permitted.

What acts are included under this permission? Put another way, what is the aspect of "relations" that is forbidden for this night?

I have endeavored to write this question in as tzniusdik a manner as possible. Please consider editing it (rather than deleting) if you have an idea about how to make it more tzniusdik. Thank you.


texts:
The general practice is to not wear tefillin in the morning on Tisha BAv (OC 555:1). However, after chatzos many of the mourning practices which are only customs are lifted. As such, people wear tefillin at Mincha (see Mishnah Berurah ad. loc.).

However, I have seen many congregations that delay Mincha until the end of the fast. As a result, they delay putting on tefillin until then. My impression is they don't put them on earlier at home. But, why not? There's a concept of זריזים מקדימים למצוות, the alacritous perform Mitzvos at the earliest opportunity (see for example Pesachim 4a). Why is the general practice to wait until  even a late Mincha? I could see the idea that it's better to pray with tefillin on, but why not put them on earlier? Or enforce Mincha Gedolah?


texts: How does a Jewish operated bank make money if the clientele are all Jewish?

texts: As it was/is forbidden for the Israelites to charge usury/interest to a fellow Israelite, I began researching the banking practices of the Israelites in the Torah.  That being said/written, interest is intricately intertwined with a bank becoming financially successful. Further researching to see how this is reconciled I came across a question on this website asking about interest loans, "Heter Iska", an article about a "Kosher Bank" (1990), and another article which highlighted how Jews do business without loans once again highlighting the Heter Iska.  From my research, I can only find traces of all of this being done on a small scale or having a clientele that included non-Jews.   My question is how exactly do Jewish-run banks make profits if their clientele is all Jewish?  As always articles, commentaries, references, and personal insight are always welcomed. Todah Rabbah.


texts:
What is the vowel associated with the letter “dalet” in the name “Aleph-Dalet-Nun-Yud”? I always assumed it was a “cholam” (see here for example) but someone who is (otherwise) careful in his pronunciation seems to make it a “kometz” or maybe a “patach”.
Sourced answers vastly preferred.


texts: What does it mean for one's soul to "be like dust to everyone"?

texts: From the end of the Amidah: "To those who curse me, let my soul be silent; and let my soul be like dust to everyone". What does it mean, for one's soul to be like dust? And why is it a good thing?


texts:
In a minyan I participate in, the one doing hachnasas sefer torah has to return the torah immediately to an aron kodesh in another room. I see people walk out the door to follow the Torah outside of the room (and presumably walking it down the hall) as the person carrying the Torah exits.
Is there a halachah for this practice, or is it just a praiseworthy minhag to make sure the Torah is escorted (which I thought I understood one does for his Rav if he encounters him walking alone)?


texts: How is כֹּרֵת בְּרִית interpreted as "make" instead of "cut"?

texts:
וַיֹּאמֶר הִנֵּה אָנֹכִי כֹּרֵת בְּרִית נֶגֶד (Exodus 34:10)

And Targum translates similarly:

  "וַאֲמַר הָא אֲנָא גְזַר קְיַם"

Why כֹּרֵת relatively to the covenant end up being interpreted as "making" when it has always been used in the Tanakh in a sense of cutting off?


texts: Life choices how to know if one made the good choice

texts:
G-d Himself tells us to choose between life and good, and death and evil. Sometimes good is translated as prosperity here and evil as destruction or adversity.

הַֽחַיִּ֖ים וְאֶת־הַטּ֑וֹב וְאֶת־הַמָּ֖וֶת וְאֶת־הָרָֽע

He also tells us to choose life.

In life one has to make big choices which could define one’s life like which place or home to live in should I become a lawyer or a doctor (a job to choose), and maybe even more important one has to choose a fitting spouse.

What does the Tenach teach us regards such choices, how do I make these and how do I know if I made a good choice or not. I want to choose life, so how does one choses life regards these matters?


texts: Earliest application of "frailty/feebleness descended upon humanity” (״ירדה חולשה לעולם״)

texts:
A popular saying in various fields of halachah (Jewish law) is “frailty/feebleness descended upon humanity” (״ירדה חולשה לעולם״). This is perhaps most known in the area of fasting where some authorities exercise some leniency in certain situations. A simple Google or Sefaria search yields some results, the earliest of which I’ve seen is Chaye Adam. What is the earliest application or usage of this term in the field of halachah? (Disclaimer: I don’t know if CA is the earliest.)

Unlike this question (and this question; HT/Dr. Shmuel) which treats a similar expression that relates more specifically to spiritual parameters, almost theosophical in nature, I am asking where the aforementioned saying is directly applied to and influences any given halachah.


texts: Why at first did Hashem tell Moshe to go to Bnei Yisrael and to Pharoh, but later only mention going to Pharoh?

texts:
Shemos 3:16:

לֵךְ וְאָֽסַפְתָּ אֶת־זִקְנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם ה' אֱלֹקי אֲבֹֽתֵיכֶם נִרְאָה אֵלַי אֱלֹקי אַבְרָהָם יִצְחָק וְיַעֲקֹב לֵאמֹר פָּקֹד פָּקַדְתִּי אֶתְכֶם וְאֶת־הֶעָשׂוּי לָכֶם בְּמִצְרָֽיִם׃
“Go and assemble the elders of Israel and say to them: the LORD, the God of your fathers, the God of Abraham, Isaac, and Jacob, has appeared to me and said, ‘I have taken note of you and of what is being done to you in Egypt,

...
And then Hashem tells Moshe (Shemos 3:18):

וְשָׁמְעוּ לְקֹלֶךָ וּבָאתָ אַתָּה וְזִקְנֵי יִשְׂרָאֵל אֶל־מֶלֶךְ מִצְרַיִם...
They will listen to you; then you shall go with the elders of Israel to the king of Egypt ...

After which Moshe says that The Bnei Yisrael will not believe him, and Hashem gives him the signs. Then Moshe still refuses to go to Pharoh, and Hashem tells him to Take Aharon with him.
Then Moshe goes back to Midyan to his wife and children to Mitzraim.
After which Hashem tells Moshe (Shemos 4:21):

וַיֹּאמֶר ה' אֶל־מֹשֶׁה בְּלֶכְתְּךָ לָשׁוּב מִצְרַיְמָה רְאֵה כָּל־הַמֹּֽפְתִים אֲשֶׁר־שַׂמְתִּי בְיָדֶךָ וַעֲשִׂיתָם לִפְנֵי פַרְעֹה ...
And the LORD said to Moses, “When you return to Egypt, see that you perform before Pharaoh all the marvels that I have put within your power...

QUESTION:
Originally Hashem told Moshe to go to to Bnei Yisrael, and then to Pharoh, yet when he is finally ready to go, Hashem only mentions going to Pharoh and does not repeat the part about going first to Bnei Yisrael. WHY?


texts:
In the Guide, Maimonides talks about the religion of the Sabians (first idolators). He tells us that he has spent much time learning about the Sabian religion (he was sort of an anthropologist). After much study, he discovered that Sabianism revealed cows, so much so, that they prohibited their slaughter:

  "As for the slaughter of oxen, the majority of idolaters abominated
  it, as all of them held this species in very great esteem. Hence you
  will find that up to our time, the Indians do not slaughter oxen, even
  in countries where other species of animals are slaughtered." (Guide,
  3:46)

Is Maimonides telling us that the Ancient Sabians where Indians, since Hinduism was the first polytheism religion and since Hindus revere/worship cows?[1]

[1] Though scholars still debate who exactly were the Sabians.


texts: Why would Hagar go to the desert to inevitable death?

texts:
"Early next morning Abraham took some bread and a skin of water, and gave them to Hagar. He placed them over her shoulder, together with the child, and sent her away. And she wandered about in the desert of Beer-sheba." Genesis.21.14

IIRC, Abraham was a wealthy man and Hagar was Pharaoh's daughter. Second, I don't see in Sarah's request any hint on sending them to die in the desert. Third, God didn't add anything to Sarah's words. Fourth, Abraham only "sent her away", presumably from his household, without insisting on facing their death in the desert.
Except for fitting the narrative, why would Hagar choose an inevitable and horrible death for her and her son in the desert instead of staying in cities or coming back to her father?


texts:
My company is considering opening a cafeteria and is soliciting suggestions.  I was wondering what types of items they could offer that would be kosher without requiring a kosher kitchen.  The ideas I have so far are fresh fruits and vegetables, boxed (or envelope) hot and cold cereal, packaged snack foods like chips and maybe even pre-packaged sandwiches.

Any other ideas?


texts:
The Yalkut Yosef 246:55 says:

  וכן אסור למכור לגוי ספרי קודש, כמו תנ''ך וכדומה

Besikum: you can't sell holy books to gentiles.

What about online sales? Must you ask the buyer via email if he is Jewish?

CYLOR!!!


texts: Is there a ריבית problem with inviting a friend for a meal by saying "I owe you a meal invitation, so please come over to eat by me today"?

texts:
The רמ"א  in  שולחן ערוך אור"ח סימן קע סעף יג says:
לא יאמר אדם לחבירו בא ואכול עמי מה שהאכלתני דהוי כפורע לו חובו ונראה כאלו הלוה לו ויש לחוש שיאכילהו יותר ואית ביה משום רבית:

One should not say to his friend "Come and eat with me what you have given me to eat", for it is like he is paying him his debt, and it looks as if he lent him (something), and we are concerned that he will feed him more (than that which he had eaten from his friend), and this constitutes ribbis.

Question: Is there a ריבית problem with inviting a friend for a meal by saying "I owe you a meal invitation, so please come over to eat by me today" ?


texts: Does anyone know of a "priority list" for gematria significance? In other words, aside from the standard absolute value, which method would have the next level of importance/significance (i.e., Mispar Katan, Mispar Katan Mispari, AtBash, AlBam, and so on and so forth). Thank you.


texts: Tune for Nusach Nadvorna and/or Kretchnif

texts:
Does anybody know where I could find a good, clear, example of nusach Kretchnif or Nadvorna? I've looked through Kol Torah Online but all the examples they have are older tapes with pretty rough audio quality.
By "nusach" I mean the tniois/tune of the davenen.
Thanks in advance.


texts:
The mishna on Kiddushin 82a presents R. Yehudah's opinion that an unmarried man should not be a shepherd or share a blanket with another unmarried man. The chachamim allow it. In the gemara, the argument is connected to and resolved by a braita in which the chachamim said to R. Yehudah that Jewish people are not suspected of homosexuality or bestiality (a position which the Rambam codifies as law).

I don't know the independent location of that braita or if there is any discussion there but it appears then that R. Yehudah's position is that we DO suspect Jews of these desires -- he does not give any response and there is no citation by the chachamim that he can reply to. But the statement in the mishna which is explained by quoting another conversation between the identical players doesn't do anything to flesh out R. Yehudah's position or tell whether he retains a suspicion and if so, what it is based in.

Is there any other discussion which explores why R. Yehudah and the chachamim rule the way they do?


texts: Considerations for impeachment of the Nassi of Sanhedrin

texts:
While cynically coincidental, my business is exclusively with the Sugya of the [temporary] impeachment of Rabban Gamliel in his Maariv Chova argument with R' Yahoshua (Brochos 27b).

אמרי עד כמה נצעריה וניזיל? בראש השנה אשתקד צעריה בבכורות במעשה דרבי צדוק צעריה הכא נמי צעריה תא ונעבריה
...How long will Rabban Gamliel continue afflicting R' Yehoshua? Last year on Rosh HaShana, he afflicted him;  Regarding the firstborn, in the incident involving the question of Rabbi Tzadok, he afflicted him just as he did now, and forced him to remain standing as punishment for his failure to defend his differing opinion. Here too, he is afflicting him. Let us remove him from his position as Nasi. (And so they did).

While listing the procedure of electing the Sages, I don't recall a source for the Halachic considerations for the impeachment of the incumbent Nassi.
Does anyone deal with this question?


texts: Good resource for learning vowel pronunciation

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In trying to improve my leyning, I'm trying to get the finer points of vowel pronunciation down.

What is a good resource to learn, e.g., the difference between a patach and chataf-patach or a chirik vs. chirik malei?

Ideally this resource would include audio and not just IPA.


texts:
Following up on a question raised on the Avodah list (see here & here under the subject “Destroying Idols”).

Archaeologists often dig up idols whose worshipers have abandoned them over the millenia. The archaeologists who take possession of the objects certainly have no interest in their worship. For the purposes of this question, I will assume (l’kula) that one or the other of these constitutes sufficient bitul (nullification) of the objects’ avodah zara status, rendering them no longer ossur b’hana’a.

[Edit: In a comment below, JNF points out a responsum by Rabbi Dov Lior which explicitly says that such artifacts are
“מותר, כי העבודה זרה הזו כבר התבטלה מן העולם”
permitted, since this form of idolatry has vanished (= been nullified) from the world.]

But what of asheros etc. discovered in Ancient Israel digs? Their worshipers were likely Jews, who cannot nullify avodah zara, as are many (most?) of the archaeologists. Is there a way to permit Jews to derive benefit from these historically important objects?


texts: The Chacham, the Rasha, the She'eino Yodeya Lish'ol, and... What's that other son again?

texts:
In the Haggadah, the third son is known as the "Tam" ("innocent" or "simple") child. In the version presented in the Yerushalmi, he is known as the "Tipeish" ("stupid") child, a drastically different way of approaching exactly the same question. Even further, Rashi calls him the "Tinok Tipeish" and the "Sho'el Derech Setumah" ("the one who asks bluntly").

Why are there so many different ways to refer to the same child? Why doesn't everyone just call him the same thing?

That is to say, what is it about this child that the Yerushalmi, for instance, wanted to call him a tipeish? Why didn't he call him a tam?


texts:
I heard that it was preferred, or perhaps even required, to avoid eating food while standing. For example, as people often do at a cocktail party or a shul kiddush.

With the reason being that "animals eat standing up thus we Jews only eat while sitting"

Is it a minhag? Chumra? Halacha? Sources? Thanks.


texts:
I have once heard that there was a miraculous eternally burning flame present in the Temple. I have never found the source for this midrash or its hebrew name (I thought the Ner Tamid referred to something that was repeatedly lighted so as to keep it burning forever by natural means). I could only find a reference to it in the commentary of Rabbi Wein on parashat Tzav on www.torah.org.

  The origin of the ner tamid is found in this week’s parsha of Tzav.
  Here the Jewish people are commanded by God to have an eternal flame
  constantly burning on the altar of the Mishkan and later in the temple
  in Jerusalem. The Midrash teaches us that the flame on the altar
  resembles a crouching lion and was miraculous in the fact that even
  when the altar was covered with its protective cloth, while being
  transported in the desert, the flame was not extinguished nor did it
  burn the cloth.

What is the source of this midrash? If this miracle was already observed daily, why was the miracle of the menorah lights that we celebrate on channukah regarded as such a unique and great miracle at all?

EDIT: regadering the eternally burning flame in the Temple: I've heard that the miracle of this particular light was that it was perpetually burning. Suggesting that it was something other than the Ner Tamid?


texts: What is the origin of the shofar sounds?

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There are 4 major shofar sounds, or notes, sounded on Rosh Hashana:

Tekiah: A long, continuous blast.
Shevarim: Three short "broken" blasts.
Teruah: A rapid series of nine or more very short blasts.
Tekiah Gedolah: A tekiah blast held as long as possible.

What is the Torah source for these specific sounds?


texts: How were the census half shekels used to make sockets if the mishkan was set up after the command for the census?

texts:
Moshe is commanded to set up the Mishkan on Day 1, Month 1, Year 2  (Shemot 40)

Moshe is commanded to count the people on Day 1, Month 2, Year 2 (Bamidbar 1)

The half shekels from the census were used to make sockets and hooks for the Mishkan (Shemot 38:26)

In Shemot 12:37, an approximate figure for Exodus participants is given

Am I to assume that there was an actual but unmentioned census between the 1st and 14th of Nisan that also involved half shekels and this silver went to the (undecreed) Mishkan?

The Mishkan was traditionally completed Day 25 Month 9 Year 1 (25 Kislev) and was packed away before being set up on 1/1/2. Why did God wait after the Mishkan was set up to decree more silver was to be amassed? He could have had them perform the census on Purim (Day 15 Month 12) so they would have 2 weeks to gather the silver and make the sockets.

What am I missing?


texts: What was Moses' staff made of? Copper? What's relationship between Moses' staff being turned into a snake in Parsha Sh'mot and the incident in Parsha Chuckat if there is any?


texts: I've heard from some people that there is a problem with hanging/displaying ones kesubah on the wall. Others have told me that it's good to display the kesubah as a reminder to the husband to fulfill his obligations to his wife. What's the best thing to do?


texts: Why doesn't G-d's name appear in Megillath Esther?

texts: Megillath Esther is a canonical book (i.e., in the biblical canon) about the salvation of the Jewish people. Why, then, doesn't G-d's name appear anywhere in the text?


texts: PTIJ: Why use Mashgichim when Hashem has Hashgacha Pratis and is the most qualified?

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Hashem oversees everything in the universe, from the smallest singular quarks to the massive black holes ripping each other apart. There is constant Hashgacha Pratis being administered, so why do we rely on human Mashgichim?
If we just used Hashem as a Mashgiach, there wouldn't be any mistakes made, no need for cameras, everything would be watched 24/7, workers wouldn't be able to Treif anything up, and Mashgichim would finally not have to deal with abusive store owners, davening by themselves, or minimizing their Yom Tov joy to be stuck in a kitchen!

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


texts:
As a descendant of a long line of Jews from Breslau, Poland, I was wondering:
Are there any specific minhogim of Breslau (modern day Wrocław) and if yes what are they?

This might be different from Litvaks and Minhogei Polin in general due to its close proximity to Eretz Ashkenaz on the western edge of Poland and its influence from Hamburg and Frankfurt.

(Please provide sources.)

By the way, Breslau is not the same place as Breslov or Bratslav in Ukraine (the home of the famous R. Nachman of Breslov).


texts: Are converts to Judaism considered inferior in any way to Jews who are ethnically Jewish?

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I use the word "inferior" for want of a better word as it has negative connotations, try to disregard those connotations when reading the question.

I'm wondering if someone converts to Judaism, are they regarded as being "100% Jewish" and on the same level as someone who has been a Jew for life and actually has Jewish blood running through their veins? Or will they be forever prevented from becoming "Fully Jew" because they are not ethically Jewish?

Follow up question: If they are indeed considered to be fully Jew, does that mean that their children are considered "Ethnically Jewish"?

The reason I ask is because I've heard that there are some ancient Jewish communities in India and China, but they are ethnically Indian and Chinese. So I'm wondering "Are these guys the real deal? Are they considered 100% authentic Jews?"


texts: Fitting the Sanhedrin (150) into Lishkat Hagazit (10x15 feet chamber)?

texts:
Here's the Tifferes Isroel's plan of the Temple drown to scale (on the bottom), which aligns with the plan of the Second Temple on the WIKI,

According to those plans, the size of the whole Lishkat Hagazit was about 25 Amas long (12 meters/40 feet) - close to the Mizbeach which was 32 Amas by 32 Amas.

The Gemmorah in Yomah 25a limits the Sanhedrin to half of that size:

  "אמר אביי שמע מינה לשכת הגזית חציה בקדש וחציה בחול ושמע מינה שני פתחים היו לה אחד פתוח בקדש ואחד פתוח בחול"

Bartenurah explains the reason perfectly:

  "שם היתה סנהדרי גדולה של ישראל יושבת. בצד החול שבה. לפי שלשכת הגזית היתה חציה בקודש וחציה בחול, ובחציה של קודש לא היה אפשר לסנהדרין לשבת, שאין ישיבה בעזרה אלא למלכי בית דוד בלבד וכו'."

Therefore, if you look closely, the Sanhedrin can only accommodate the part that's INSIDE THE WALL, which is Chol, which is about 7x10 Amas (or 3.5x5 meters, 10x15 feet), less than my living room (not pictured here).

The Sanhedrin seated at least 71 judges, 3 rows of 23 students (69) and a couple of servants - a total of 150 people.

This is a "sample" 17th-century depictions of the Sanhedrin, where [only] 49 (not 71) judges sit comfortably side by side (just for fun).
.

No sources mention a miracle by which the Sanhedrin fitted in (unlike the miracle of fitting people in the Temple - Mishnah in Avot).

Please, explain how 150 people sit comfortably in a 10 by 15 feet chamber?


texts: What is the Shabbos Shacharit Prayer Order? (For Nusach HaAri ideally)

texts: I go to a Lubavitch shul which uses Nusach HaAri and half the time I have no idea what is happening during shabbos shacharit because everyone is reading to themselves and then all of a sudden the chazzan yells (page [whatever page]) and it is nowhere near the page we were on last time he announced the page. Obviously they are jumping around but I have no idea what the order of prayers is here. Especially, some prayers are repeated multiple times (so we go backwards in the siddur - but I have no idea which prayers are repeated and when), some prayers are sang, etc. I would think there is a standard order of prayers for this nusach which I simply don't know. Could someone kindly write out the order? I would really, truly appreciate it and I'll share it with the other Baal Teshuvas who are just as lost! Thank you!


texts: Why can a husband eat with his wife who is a niddah in public without a heker?

texts:
There are various harchakot (separations) that a husband and wife must observe when she is a niddah.

When I learned these halachot before I got married I learned that the husband and wife may not eat together when she is a niddah without setting some kind of object on the table to serve as a heker or reminder. I also learned that this rule only applies when the husband and wife are eating together privately but does not apply when other people are present. This book (written by someone I know and reviewed by R' Doniel Pransky, Rosh Kollel of the Atlanta Scholars Kollel [someone I trust]) confirms that exception.

My question is, why does this particular harchaka not apply in public? What is the difference between eating together without a reminder and all the other harchakot such as passing something from one spouse to the other (which we don't do even in public)?


texts: When and how often should you make a bracha on a snack that is being passed around?

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If you don't have your own plate of a certain food, but are just taking from a communal plate/bowl that is being passed around (i.e. a bowl of popcorn), should you make a bracha rishona each time you take some food? Or before you start taking food (i.e., by making a blessing on the whole bowl)? Or never?

For bracha acharona, I'm assuming that you would make it as usual, depending on the total amount of food and the time it took to eat it.


texts:
Was Adonijah's grab of the throne, while David reigned, ever referred to, by any authorities, as a co-regency?
From Adonijah's self-exaltation (1 Kings 1:5) to self-debasement at the horns of the altar (1 Kings 1:50), was this time period ever referred to, by any authorities, as a co-regency, regardless whether Adonijah's claim to the Throne was right or wrong?
Nathan the Prophet seems to claim this as a co-regency, when he refers to Adonijah's reign, as a fact,
that it has happened and continues to happen, to the moment that he speaks the following:

1 Kings 1:11 "And Nathan said to Bath-Sheba, Solomon's mother,
saying,  "You have surely heard that Adoniahu the son of Haggith has
reigned, and our lord, David, did not know [it]."


texts: What is the fate of non-Jews in the afterlife?

texts:
From what I've read before, according to Jewish belief, if a non-Jew follows the Noahide Laws, he/she will not suffer in the afterlife. Are there any verses in the Torah/Tanakh to support this?

If anything, I may have seen a verse in the Tanakh which said something like "Believe in the Lord and the prophets...". I don't remember the exact verse. But I don't know. Maybe this law only applies to Jews.


texts: Why don't we pray for happiness in the weekday amida?

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Perhaps it is an assumption but I would suppose that Hashem would prefer us to serve him through simcha rather than through trepidation. There is certainly a virtue in ahavas Hashem over yirah. Ahava is more easily channelled through simcha. Happiness can vastly increase our avodah, why not daven for that? Neviim do not have nevuah when in a solemn state; even the loftiest service requires happiness.

We pray for many things but not directly for happiness. For yom tov amida we mention simcha (etc.) but it doesn't appear to be some sort of goal (from the text of the amida) on a day to day basis. Why?


texts:
Simple enough question, and very much related to the topic.

According to traditional Jewish sources, on what basis should people believe that there's a God?


texts:
Why is Seder Nashim called Seder Nashim?

The mitzvos discussed do apply to women (except for some tangents like the 7th chapter of Sotah), but so do:

The overwhelming majority of Zeraim (everything but Shema, Zimun, Viduy Maaser, and Mikra Bikkurim)
Most of Moed (everything but parts of Shekalim, most of Yoma, just about all of Sukkah and Rosh Hashana, and parts of Chagigah)
Almost all of Nezikin (even the judgment procedure parts - for instance even though she can't be a witness, she needs to know who she can ask to be a witness)
Most of Kodshim (everything that a zar is allowed to do)
The overwhelming majority of Tahoros (everything but some of the procedures of Parah and the male biology of Zavim)

Nashim relates to the interactions between men and women, but with that reason alone, Nashim is no better a name than Anashim.  If anything "Anashim venashim" would seem to be a more descriptive name.

Why was "Nashim" chosen?


texts: Is there a shatnez concern with cheap unlabeled thread in sewing kits?

texts: I've noticed that cheap mini-sewing kits, which can often be purchased for one dollar or some similarly low amount, often do not specify the type of material used to make the thread. Presumably, the thread is made of some inexpensive synthetic material such as polyester. May one use such thread, or is there a concern it may contain shatnez? May one use the thread on wool or linen clothing?


texts:
I don't know if this is more Hebrew or if it is about biblical explication.
In Malachi 1:6, the text reads וְאִם־אֲדוֹנִ֣ים אָנִי֩ which is translated (on Sefaria and Chabad) as "If I am a master" turning adonim (which I would have thought was plural) into a singular.
The Metzudat Tziyon writes, "דרך המקרא להזכיר שם אדנות בלשון רבים וכן אדוני יוסף (בראשית ל״ט" That (my loose translation) it is the way of the biblical text to invoke the concept of master-ship in the plural, as in Bereishit 39 -- adonei yosef, the masterS of Yosef.
And Bereishit 39:20 it does read וַיִּקַּח֩ אֲדֹנֵ֨י יוֹסֵ֜ף.
This leads to two questions --

Why isn't this pluralization followed in any of the other uses of a-d-n in perek 39 (which casts doubt on the M"Tz's insight and leaves me wondering about why the plural was used in Malachi) and

How could 39:20 be constructed in biblical Hebrew to reflect a singular master in that pasuk? If pluralizing it is the only way, then it isn't significant, but required.

EDIT (3 yrs later)
Tehillim 136:3 describes God as "Adonei ha'adonim" the lordS of lords. Why not make it "Adon ha'adonim"? Why is the first descriptor a plural?


texts: Should Gentiles observe the Shemitah by not farming and how else should they observe it?

texts: As Christians we want to serve God is all the ways He wants us to. Does Judaism call on us to observe the Shemitah year by obstaining from our farming and gardening? What about cutting fire wood for heat? Is there anything else Shemitah-related that we should do? Or is this just for the Jewish people who worship God?


texts: I've heard ( do not have a source ) that if you don't wash right after waking up, the Ruach Ra'ah transfers itself to all objects you touch. Does this object become tumei? How is it removed from the object? Meaning if I touch my phone before washing, and wash and then touch again, does that tumei get transferred to my hands, making me need to wash again before davening or saying a bracha, learning Torah? How would a object become clean if this is the case?


texts: How do the English translations of the Mishnah vary?

texts:
I am aware of three (!) English translations of the Mishnah, there is the Philip Blackman translation, the Danby translation and the Jacob Neusner translation.

How do these three translations differ?


texts: Vayikra 15:16-18 - who must wash after an emission of semen, and when?

texts:
Does Vayikra 15:16-18 mean men must always wash their whole bodies after any emission of semen and couples must both wash after marital relations? When must they do it? eg immediately after? before the end of the day?
'16 And if any man's seed of copulation go out from him, then he shall wash all his flesh in water, and be unclean until the even.
17 And every garment, and every skin, whereon is the seed of copulation, shall be washed with water, and be unclean until the even.
18 The woman also with whom man shall lie with seed of copulation, they shall both bathe themselves in water, and be unclean until the even.'
Thank you.


texts: Which Hasidic rabbi has no beard, and what is the story?

texts:
There is a famous Hasidic rabbi who has no facial hair, and I seem to recall that there is a famous story as to why. But I can remember neither which rabbi (or of which sect), nor the story. I do not even know if he is/was "the" Rebbe of his sect. Can someone please post information?

I cannot provide any further information, other than that I know there are color photos of him (ie., this was not centuries ago).