texts: Where can I find Masechet Sofrim online?

texts: I'm looking to be able to download the minor tractate Sofrim, but I've been unable to find a place to do so. Where can I find it?


texts:
Inspired by Jake's comment

Rashi to Yebamoth 63a, describing Naamah the Ammonitess' prolific progeny (which began in the Davidic line with her son, Rehoboam), mentions Hezekiah, Asa, and Jehoshaphat, whom he lists as 'wholly righteous'. What about Jotham and Josiah1?

Jotham has no stated faults, other than the high places, but Asa and Jehoshaphat also have this fault. Josiah may have erred by not heeding the word of God from the mouth of Pharaoh Necho, but each of the 3 mentioned kings made mistakes too. Hezekiah showed off his wealth to a Babylonian king, (allusion in Chronicles). Asa imprisoned an seer for rebuking him, and consulted physicians about a foot disease, instead of turning towards God. Jehoshaphat attempted to ally with the wicked Northern Monarchs multiple times.

Why does Rashi leave out Jotham and Josiah? are there flaws in them that are not stated in-text? Is there something exceptional about Hezekiah, Asa, and Jehoshaphat that sets them apart even from other righteous kings?

 1. Amaziah turned to idols and was deposed. Uziah/Azariah was stricken with leprosy for a misguided attempt at seizing the priesthood, and he lived out his days in this state, which I could accept as meaning he was not fully forgiven.


texts: Can you attend Purim dressed like Hitler?

texts:
My question concerns an halakic issue about dressing up during Purim.

Would someone allowed to dress up like Hitler during Purim, provided that this infamous man was the modern version of Haman?

I recall I saw a film once where a Jewish boy would join the Purim festival in such a costume but he was forbidden by his parents.

Aside from the obvious lack of taste, would it be considered halakically correct dress in such a costume?

(no, I don't want to dress like this  this week!)


texts: Location of source for a midrash of Zipporah on Har Sinai?

texts:
A friend was expounding a midrash to me about Zipporah but was unaware of the provenance. The story involves Zipporah, prior to meeting Moshe, searching for her lost flocks near Har Sinai. She directed prayers to the God of Avraham and then found her sheep drinking water at the foot of the mountain. Noticing that the water seemed to be coming off the mountain itself, she tried to find the source and met an angel. The angel took her by the hand and led her to the summit which was the color of sapphire. The angel said words to the effect of 'My daughter, I've seen your heart and you will become part of a house that will be a blessing, and you will marry its leader. And one day you all will return to this mountain.' She then departed from the mountain, and the spot where she had prayed now had a green bush growing, which later became the burning bush.

Does anyone happen to know a source for this midrash?
Many thanks


texts:
The Gemara (Bab. Shab. 55a) discusses when Zechuth Avoth ceased. I am aware of several opinions in Tosafoth that it ended for wicked people, or it ended for everyone but the very righteous or it ended but Berith Avoth didn't end - whatever that means.  But - what does that mean?  So much of our religious culture seems to assume that we are still in G-d's good graces because of the merits of our forefathers!  What does it mean if we've used up that merit?!  On what basis are we waiting for redemption, for one thing?  On what basis do we pray for mercy and favor, for another thing?  But my question is broader - generally, what does it mean for us not to have that merit in our favor?

This question is part of the Daf Yomi Challenge


texts: Transferring discrete "kippah clips" between domains on Shabbat, if the clips are NOT sewn to the kippah

texts:
A) Imagine the following: It is Shabbat, and I am using spring-loaded hair clips or bobby pins to attach a kippah to my hair. The clips or pins are NOT sewn to the kippah: instead, they are discrete and separate. I don't live inside an eruv. May I walk from a private domain to a public domain on Shabbat? Or would this count as transferring between domains?

B) What if the clips or pins are clipped or pinned to the kippah, but not to my hair? (In this situation, instead of holding the yarmulke on my head, the clips really are doing nothing at all.)

Please cite sources.

Related: a question which assumes that the kippah clips are instead sewn to the kippah.


texts: Gay marriage wedding cake (permitted to bake/inscribe?)

texts:
With regards to this ruling in Northern Ireland:

http://www.theguardian.com/society/2015/may/19/northern-ireland-ashers-baking-company-guilty-discrimination-gay-marriage-cake

The baker who refused to put the writing on the cake was Christian, but what would be the halachic situation if a Jewish baker was asked to make such a cake and put such an inscription on it.

In addition, would it be permissible to make a cake for a gay wedding even if you were not expected to put on any inscription. (Avodah Zara first mishnah suggests it is forbidden to perform trade with people for the sake of idolatrous practice, and whilst this is not idolatrous it may still be forbidden by extension if you know the cake is for that use).


texts:
I read in Jewish Wisdom in the Numbers on page 291, the following:

The primary function of a נביא, prophet, was to serve as the spokesperson of G-d. This title, derived from the phrase נִיב שְֹפָתָיִם, fruits of the lips, depicted a prophet as the mouthpiece publicly broadcasting the word of G-d.

Does anyone know where the source for this can be found?


texts: Would the internet be considered muktzeh due to Nolad (a new thing)

texts:
There is a category of muktzeh on shabbat called Nolad. Nolad means literally, something that is born on shabbat.  It is interpreted in the modern era, as meaning anything which you did not have access to before shabbat, you can not make use of on shabbat.

Mail for example (in countries that deliver on shabbat) is considered Nolad.  An egg laid on shabbat is a classic example.

If we found a way to access the internet without breaking shabbat, (through some advancements in technology) would the content accessible through said technological advancement be considered nolad?

My rationale is as follows.

Facebook is updated by the minute, so social networks have new content from people.. what you are reading was likely written within the past 12 -24 hours.
Websites are generated dynamically.  When you load a page, it instantly calculate which ads to show, which content to display etc. This layout and what things you see from second to second, as a single unit, I would argue is nolad.
When you visit a website, it updates your cookies, or the page hit counter, which update and are displayed with that new information (tracking, or on the site itself)

Arguments against:

The programs existed before shabat, as did most of the content, it is only being displayed differently.
You don't physically touch the internet, so it can't really have a muktzeh status.


texts: Is eating food before purchase in a supermarket considered stealing?

texts: Would it be considered stealing by the Torah to take let’s say, chips from a grocery store, open it up and start eating it before you paid for it? I know this is a common thing that people do. Is it considered stealing by the rules of the Torah?  And if it is, is only Teshuva necessary because you obviously already paid for the food you ate? Thanks!


texts:
What is Issur Kolel in the context of "AIN ISSUR CHAL AL ISSUR" I heard two people talking about the concept please illustrarte with example and explain the illustration of the example?

Edit by YDK:

Example:  A diseased animal (treifah) is forbidden to eat, even if properly slaughtered.  If the slaughter is done improperly (nevela), this would normally create a 2nd issur when eaten.  The rule of ain issur chal al issur would block the 2nd issur from setting since a previous issur exists with similar characteristics.

This block does not exist when the 2nd issur is "more forbidden" than the first.  If the 2nd issur would be a mixture between the treifah and milk, the milk & meat issur would take effect since the 2nd issur also forbids benefit, whereas treifah did not (Issur mosif).


texts: "There they buried Yitzchak" — not "my father"?

texts:
"What is awe" of a parent? asks Shulchan Aruch Yore Dea 240:2. It includes, SA answers, that one

  shall not call [his parent] by [the latter's] name, neither during [the parent]'s life, nor in his death. Rather, he says "my father, my master".

Allow me to quote the Pische S'shuva :2, not to focus on his content, but, rather, merely as an example of how far this prohibition goes, how strict it is:

  It seems to me that if others ask of him, "Whose son are you?", telling them "I am the son of Reb So-and-so" is permitted. Evidence of this [ruling] is from what the Maharshal wrote (in paraphrase):

    That the Rosh referred to his teacher the Maharam of Rothenburg by name is all right, as he had multiple teachers and needed to clarify, but by one's father it's forbidden, as he has but one father [so can always say simply "my father"]. The fact that the Tur mentioned his father [by name] is okay, as he mentioned him in a respectful manner "the Rosh" which [besides being an acronym of his name] means "head", i.e. of all Jews.

  Thus, if people don't know his father so he must mention him [by name], it's also okay.

(As always, for practical halacha, consult your rabbi.)

The very last thing Yaakov is recorded in Chumash as saying was (Vaychi 49:29–33):

  I am [dying]. Bury me near my fathers in the cave in the field... that Avraham bought... as a burial plot. There they buried Avraham and Sara his wife; there they buried Yitzchak and Rivka his wife; and there I buried Lea....

Why did he refer to his parents and grandparents by their names, not even adorned with any honorifics?

(One can, as always, answer that, living before matan Tora, Yaakov was not obligated in any mitzva and therefore was not obligated in the mitzva of awe for parents. I am seeking meatier answers.)


texts: Putting gym equipment in a room where one prays?

texts:
Can one put gym equipment in a room where he prays (if he has no other place to put it)?

Would it desecrate the place where one prays and negatively affect his prayers?


texts: Does "attempted murder" carry punishment by Jewish law?

texts:
[Question recently posed to me by a friend]

  קידושין דף מ עמוד א---------Kidushin 40a

  מחשבה רעה אין הקדוש ברוך הוא מצרפה למעשה שנאמר (תהלים סו, יח) און אם
  ראיתי בלבי לא ישמע ה' ואלא מה אני מקים (ירמיהו ו, יט) הנני מביא אל העם
  הזה רעה פרי מחשבותם מחשבה שעושה פרי הקב"ה מצרפה למעשה מחשבה שאין בה
  פרי אין הקב"ה מצרפה למעשה

  But the Holy One, Blessed be He, does not link an evil thought to an
  action, as it is stated: “If I had regarded iniquity in my heart,
  the Lord would not hear” (Psalms 66:18). But how do I realize the
  meaning of the verse: “Behold I will bring upon these people evil,
  even the fruit of their thoughts” (Jeremiah 6:19)? In the case of an
  evil thought that produces fruit, i.e., that leads to an action, the
  Holy One, Blessed be He, links it to the action and one is punished
  for the thought as well. If it is a thought that does not produce
  fruit, the Holy One, Blessed be He, does not link it to the action.

Does this mean that "attempted murder",(which was unsuccessful), not only carries no punishment in a Jewish court of law, but not even from Hashem, since it did not come to fruition?

Most of us would agree that attempted murder is quite a severe crime, [as it is judged as such in (non-Jewish) criminal courts], How could Jewish Law, and even Hashem Himself let it go-by without any retribution?

I tried to suggest to my friend that the Gemara does not mean that there is no punishment at all, but that it would not receive as severe a punishment as if it did come to fruition. He posited that The gemara says that one is not punished for the thought of doing an Aveira.

Also he was quite bothered by the lack of any punishment whatsoever for attempted murder in a Jewish court of law.


texts:
What is the reason for the kri ksiv in 'בראשית פרק כ''ז פסוק ג, in which the ksiv is צידה but the kri צָיִד? See http://www.mechon-mamre.org/i/t/t0127.htm

I would like to know the reason for how the ksiv fits in to the pasuk and how the kri fits in to the pasuk. Please cite any sources for your answers.


texts: Why does Rashi change a claim of holiness made by his supposed source or switch sources midstream?

texts:
Follow up to this question about Bereishit 31:53.

A word from the "eloh" root is used 3 times in that pasuk. In the Artscroll, there is the word "chol" in the margins for 2 of them, which echoes Rashi's commentary. The marking of "Chol" apparently has to do with the inherent holiness of the name which might impact a sofer, or the rules regarding erasing the text (as per the Siftei Chachamim on the rashi on the pasuk). However there is some confusion regarding the status of the the third use, the "elohei" which precedes "avihem."

There are 2 statements about the pasuk (one in Bereishit Rabbah and one in Masechet Soferim) and Rashi according to sites like Sefaria (and, by the omission of any other attribution, my 2 sets of Mikra'ot Gedolot) quotes Bereishit Rabbah for all three instances but for the third cites the statement as made in Soferim.

He quotes Bereishit Rabbah which states

  אֱלֹהֵי אַבְרָהָם, קֹדֶשׁ, וֵאלֹהֵי נָחוֹר, חֹל, אֱלֹהֵי אֲבִיהֶם, מַשְׁמָעוֹ קֹדֶשׁ וְחֹל (בראשית לא, נג).

but Rashi writes

  אלהי אביהם: חול:

which seems to reflect the Soferim Quote

  אלהי אברהם (בראשית ל״א:נ״ג) קודש ואלהי נחור (שם) חול אלהי אביהם (שם) חול

I know that the Minchat Shai deals in some way with the difference between the two understandings (and I'm not saying I fully understand what he is getting at) but I'm curious more why Rashi would cite one but quote the other.

This is all obviated by later publishers and publishings which assign the third instance to Masechet Soferim (I have yet to find a published Chumash which attributes all three to M"Soferim), but that raises a question as to why Rashi would use one source for the first two and a different source for the third.

Certainly, this is all moot if the attribution is just a collection of later (and sloppy or arbitrary) guesswork, but I'm hopeful that there is some deeper reason or logic at work here.


texts: I have read that young lambs were not used for sacrifice - that what was used was one year old Rams with horns. Is this correct? The bible talks about lambs, but is this bad translation?


texts: Laws regarding excessive conversation while dating

texts:
In speaking with a friend regarding conversation between men and women who are dating, this is what they said:

  So I asked someone who knows about these things and she said that it originates from the gemara, and is in the shulchan aruch, that a couple should not speak too often; there are certain rules to that, and the [last Lubavitcher] rebbe said that a couple shouldn't talk too often. There are people who adopted seeing each other once a week in addition to speaking on the phone once a week. That is a common practice but not everyone talks so little – some talk more often – but there are guidelines to it.

The only source I could find for this was Mishna, Pirkei Avot 1:5, and that is more general. I've looked superficially in Shulchan Aruch, Even HaEezer; and Mishneh Torah, Issurei Biah. I can find nothing concrete.

Please provide specific sources for such an idea, if it indeed comes from traditional Torah sources.


texts: Why is Baruch-Hu-Uvaruch-Shmo answered only in the brachos after the Haftorah, but not in the bracha before?

texts:
As far as I recall, the minhag in all Ashkenaz shuls which I have ever attended, was not to answer Baruch-Hu-Uvaruch-Shmo to the name of Hashem in the Bracha which is said before the Haftorah, but in the brachos which are said after the Haftorah, the congregation does answer Baruch-Hu-Uvaruch-Shmo.

Does anyone know of a source/reason for this?


texts:
I found out that a friend (who is Jewish) has a piece of her grandmother's hair as a keepsake. Isn't this assur?

I felt it was not right, but I have no source. Are there sources prohibiting this?


texts: Are gentile circumcisions a sign from God?

texts:
A ger tzedek friend of mine told me that he had been circumcised long before his conversion. Another question on bris milah through MY mentioned 55% of non-Jews are circumcised at birth. He mentioned that as his life gravitated to Yiddishkeit, his premature bris served as a confirmation he was on the right path.

Anyways, I'm not asking why gentiles medically or socially circumcise. Reasons known range from sexual taboos and Christian-based reasoning to hygienic and health benefits.

The discussion here explains why Yosef made the Egyptians do bris. I'm looking to see if there are opinions that explain why gentiles today (especially in America where there's less claim of "ancestral and cultural connection") acquire circumcision? Is it a siman for their immoral sexuality in past gilgulim? Conceptually, is it like non-jews who nurse from a Jewish woman tend to gravitate toward Judaism?


texts:
What exactly is the comparison between time being a traitor and a scale that GRA is making?

  והזמן בוגד והוא כמאזנים יגביה הקל וישפיל הכבד


texts:
If one wants to learn Torah, and doesn’t want to (in general or in that moment) learn Torah She’Bichtav or Torah She’Baal Peh, what is considered learning Torah? I.e, does Igeret HaRamban count? Does Living Emunah count?
Are there any guidelines as to what is actually considered Limud Torah?


texts: Do the Nine Measures Apply to the Woman?

texts:
Nedarim 20b discusses nine mannerisms which a man should avoid whilst being intimate with his wife. The Talmud says that practicing these nine mannerisms can lead to having obstinate, rebellious children.

These mannerisms are codified both by Maimonides, (Hil' Issurei Biah 21:13-14) and Shulhan Aruch (OH 240:2-3). Rashi and Rabbeinu Nissim apply this discussion to the man only in their commentaries, as does Maimonides. Rabbi Joseph Cairo does as well.

Do these nine mannerisms apply to the woman as well? For example: one mannerism is thinking of another woman. If the wife thinks of another man, are these mannerisms violated? Would the children be at risk?


texts: During a traditional wedding ceremony, the groom makes a formal declaration that he is making the bride his wife with a ring "הרי את מקודשת לי..." and then gives her the ring . Obviously if the groom is unable to speak, he cannot make this statement. What happens in such a case? Has this scenario ever been asked about (where a mute man wanted to marry) and what was the determined course of action?


texts: Looking for a sefer explaining the tosfos of maseches kesubos

texts: Is anyone familiar with a sefer that explains the tosfos of maseches kesubos? (Aside from the first two chapters).


texts: Anyone know of any good (i.e. non-hagiographical) biographies on Rav Samson Rafael Hirsch zt"l?


texts: If my favorite foods are milchig (pizza, lasagna), is it Ok, or maybe even required that I eat these milchig foods for my Shabbos seuda?


texts: Flowchart (decision tree) for translating Chumash words

texts:
Looking for a 'flowchart' that can help me break down a Chumash word to determine the 'Shoresh' (root word), as well as the meaning of the prefixes, suffixes etc.

The goal is to be able to translate words of Chumash with relative ease, allowing the student to 'know what they don't know'

Does anyone know of any such tool?


texts:
Can one turn off a stove on Shabbat? I recently heard that Rav Tendler does in fact hold this and it was followed in the home of Rav Feinstein.
The reasoning had something to do with gas being made up of seperate molocules.
However, this does not seem to be followed by any other Rabbi.


texts: What is the first use of the word "Seder" (סדר) for the Pesach night proceedings?

texts:
The Pesach night proceedings are commonly called the "Seder" (סדר). This word more generally means "order."

What is the first recorded use of the word סדר for this event?


texts: Can one work on Chol Hamoed if they enjoy working?

texts: The title says it all. If someone simply enjoys working, regardless of the money, can they work during Chol Hamo'ed. This is especially relevant now when they'd just be bored otherwise. Would working be ok in this case?


texts: Does attending a Siyum receive the merit as if one has learned the whole Masechta (Tractate)?

texts:
I've heard people say that attending a Siyum gets the merit like you learned all of the Gemara that's getting Siyum'd on.

Is there a mekor (Torah source) for this idea?

(And if yes, then does any Sefer explain that it's not exactly the same reward? It's hard for me to understand that the partaker gets the same full reward as the person that spent 100's of hours working on the Gemara.)

Thank you for any help regarding this


texts: If a mega on-line company ships you two of an item when you ordered one and charges you for one, are you obligated to notify them of the error?

texts:
Let's say you place an order for three items A, B, and C. You order quantity one of each, but get two of item B, because the company shipped from multiple warehouses (i.e., shipped two of the item by accident). You did not get charged for the extra item B, whose value is say $400.

Are you obligated to inform the company of their error and return the extra item B?

Some additional circumstancial info: We are dealing with a large internet sales company here and not a fellow Jew. Also, it is not a Jewish owned company.


texts: What is considered "new clothing" for purposes of saying "Shehechiyanu"?

texts:
This site says

  Authorities dispute whether the berachah of shehecheyahu is entirely
  subjective, depending on the subjective joy a person feels, or whether
  the berachah includes an objective element, whereby if a garment or
  item is not important, and does not usually induce joy, one cannot
  recite the blessing.

It continues to cite some examples, but after reading this, I'm still unclear if one should recite Shehechiyanu for:

special occasion attire such as a bridal gown? The bridal gown will be worn just once (we hope!!!)
tux - does it matter if it is bought or rented? Does it matter if the tux is worn just once (such as only wedding) or on rare occasions, like going to a fancy "black tie" affair? What about a waiter who wears a tux for his job?

Regarding the above two items, the site says:

  Even if the item has some degree of importance, such as a fancy shirt,
  it is sufficient for making the blessing, provided that the person
  experiences subjective joy in buying it.

I'm inferring that this is not limited to a fancy shirt but a fancy top. Certainly, these items give one joy. But, does it matter that the "joy" may be "limited" if a person doesn't own it or will be wearing it for just one occasion? And, if a person wears the tux for his job, does that emit "joy"?

sneakers, flip flops, crocs?

What is considered "new"? Does it have to be specifically never worn by anyone? What is someone gave me clothes that they wore, previously; they are "new" for me.


texts: How does one read words with a "yud" in Targum?

texts:
While doing "Shenayim Mikrah" I encounter many words that have a "yud" as second to last letter. For example the word "cities" is "קִרְוָיךְ". Is the yud pronounced during reading? I.e. is this read as "kirvach" or as "kirvaych"?

Thanks in advance


texts: Did Moshe have written copies of all of Tanach?

texts:
The gemara (berachos 5a) writes:
(translation based on sefaria)

וא"ר לוי בר חמא אמר ר' שמעון בן לקיש מאי דכתיב ואתנה לך את לוחות האבן והתורה והמצוה אשר כתבתי להורותם לוחות אלו עשרת הדברות תורה זה מקרא והמצוה זו משנה אשר כתבתי אלו נביאים וכתובים להורותם זה גמרא מלמד שכולם נתנו למשה מסיני
And R' Levy the son of Chama said in the name of R' Shimon the son of Lakish: What’s the meaning of the verse (Exodus 24:12) "And I will give you the stone tablets with the teachings and commandments which I have inscribed to instruct them"? The “tablets” are the ten commandments, the “Torah” is the five books of Moses, the “mitzva” is the Mishna, “That I have written” refers to the Prophets and Writings, “That you may teach them” refers to the Talmud. This teaches that all aspects of Torah were given to Moses from Sinai.

This seems to indicate that the entire tanach (and more) were already given to Moshe at Sinai.
However, later in the gemara (Bava Basra 14b et seq.), there is a discussion as to who wrote each book of Tanach, indicating that Moshe did not receive them all.
Is there any way to reconcile these two gemaras?


texts:
My understanding is that a siyum should be made on the last bit of the text being studied. Thus, if the entire Mishna (all six "orders") is studied for someone's yahrzeit, the last mishna (individual piece of the Mishna) to be studied should be the one studied as the siyum.

It often occurs that many people band together to complete the Mishna before someone's first yahrzeit. There's a sign-up sheet, which says something along the lines of "Please complete your portion by [the yahrzeit]". And on the yahrzeit, someone completes the last bit at a meal.

But that meal is not always in the last minute of the day. So those finishing "by [the yahrzeit]" may not have finished their respective portion. How, then, does the one who's completing the last bit know that everyone's done by that time?

Does he not, and take his chances?
Does he hold the siyum after the yahrzeit?
Do those studying understand, generally, that they should finish before (and not on) the yahrzeit? (I haven't understood that!)
Does he call all those studying to see whether they've finished their respective portions and, if not, ask them to do so before x o'clock on the yahrzeit when the siyum will be made?
Or what?

Any sources, experience, anecdotes, etc. will be appreciated.


texts: Which non-garments really need to be tested for shaatnez?

texts:
Shaatnez (a mixture of wool and linen) is forbidden to be worn. I always thought this applied only to garments but, after looking at lists of items to be checked, I see that they also list many non-garments, e.g.,

curtains
carpets (see e.g., here)
chairs, sofas and armchairs (see e.g., story of the Steipler's)
handbags
pillows
stuffed toys
tablecloths

My two questions are

What is the basis to extend the issur to these non-garments (since nowadays no one wraps himself in a carpet, curtain or tablecloth and the other objects are not garments)
What is the "mainstream minhag" with regard to checking these items? Are there communities which are strict or lenient?


texts: Why did G-d choose to punish Egypt with ten plagues, as opposed to another amount?

texts: G-d used ten plagues (blood, frogs, lice, wild animals, pestilence, boils, hail, locusts, darkness, and death of the firstborns) to punish the Egyptians for enslaving the Jewish nation. Why did He choose to use ten as opposed to using, say, one plague? Or any other amount of plagues?


texts:
I know little about Judaism and it's a first time question, so please forgive any mistakes.

According to this question non-Jews are forbidden from keeping Shabbat. What is the reasoning behind this? I would have expected keeping Shabbat to be a God-honouring thing, especially in the cited case of a person considering conversion.


texts: Scaling Time to Reconcile Genesis with Science

texts:
Some scientists try to reconcile the biblical account of creation with the modern scientific view. see for example Gerald Shroeder's at http://www.aish.com/ci/sam/48951136.html

There he claims the sequence in the Biblical account matches the scientific account if we scale time (ex. light on day 1, sun on day 3...)

  The Bible goes out on a limb and tells you what happened on each of
  those days. Now you can take cosmology, paleontology, archaeology, and
  look at the history of the world, and see whether or not they match up
  day-by-day.

however, it seems from the torah that the earth was created on the first day. (In the beginning God created heaven and earth..)

Anyone have any idea how they resolve this.


texts: What is the approximate date of the demarcation between Ashkenazim and Sephardim?

texts: Based on this article it would seem that the transition from a unified people into two groups, Ashkenazim and Sephardim, began in the 9th century and proceeded over time. I would like to know if there is any demarcation as to when these groups were formally viewed as separate, so for example Rabbinic bans enacted by one group would not apply to the other. By way of analogy there are individuals who are seen as the last of a certain era (Tanaaim, Geonim, Rishonim etc.) these people can be viewed as demarcating between one epoch and another even though there was a transition which may have taken years. Does such a thing exist in terms of the split between Ashkenaz and Sephard?


texts:
When I was a child, my grandfather, a"h, would specifically use whiskey (usually Slivovitz) for Havdallah. Then he would spill some of it onto a plate and douse the candle into the whiskey and watch the dancing flames burn off the alcohol.

I've seen a few people doing this same things since then. Is this a written minhag? Or is this nothing more than just "fun" for kids (and, perhaps, adults, too?)


texts:
According to Wikipedia, the spelling for El*him is aleph-lamed-he-yud-mem

But in a book I found the following spelling:

(This is from the first line at p.171 at https://archive.org/details/AManualOfCatholicTheology/page/n231)

I have two questions :

1) What is the third character in the spelling for El*him above ? Is it a a zayin or a vav ?
2) Is the above spelling a typo ?


texts: When is "vesain tal umotor" said in Australia?

texts: When is "vesain tal umotor" said in the Southern Hemisphere eg Australia?


texts: Where can I buy inexpensive seforim online?

texts:
Where can I buy seforim online for inexpensive prices?  I mean real seforim.....not digital ones.

I'm willing to buy seforim either new or second-hand.


texts: In Bamidbar 4:3 they had to be 30 yrs old; in Bamidbar 8:24 they were 25 yrs old; why?

texts:
Bamidbar 4:3 "...from thirty years old and above even to fifty years old, all who enter the service to do the work in the tabernacle of meeting."

Bamidbar 8:24 "...from twenty-five years old and above one may enter to perform service in the work of the tabernacle of meeting..."

Why the different ages for the Levites in serving in the tabernacle of meeting? Which age did they adhere to: 30 yrs old? 25 yrs old?


texts: Was the chatas nasi brought by the Head of the Sanhedrin as well?

texts: In The Midrash Says Vayikra page 32 the author writes that the chatas nasi was brought by a Jewish king or Head of the Sanhedrin who sinned.  Is this correct, and if so is there any source for it?  I was under the possibly mistaken impression that only a King brought a chatas nasi.


texts:
What is typically done in the Daf Yomi Shi'ur when a Masechta ends with a half-Daf (ie., an 'Amud, or single-sided page, vs. a full Daf, which is the double-sided page that is studied daily)? Is whatever is done in this instance also what is typically done when a Masechta ends with a half-'Amud?
 Usually a Shi'ur meets daily (or nightly) to learn together, and usually the Shi'ur has a predictable length, such as an hour, etc.

I'm looking for all of the following information:

Because of the shortened "assignment" in the daily learning, is the next half-Daf learned in the same day's Shi'ur?  Is the next full Daf learned?  Or does the day's Daf only include that half-Daf (just a shorter Shi'ur)?
Is a Siyum typically made immediately upon completion of that (half-)Daf?  If, instead of a shortened learning session, the Shi'ur goes forward and begins the next Daf, does the Siyum cause a break in the Shi'ur for several minutes, or does a Siyum commence later (eg., at the end of the Shi'ur)?


texts:
In the beginning of Leviticus 9, Aaron is commanded to bring a sin offering for himself; a calf. On behalf of the nation, he is commanded to bring another calf, however in this case it is brought as an elevation offering. Targum Pseudo Jonathan explains that both sacrifices were meant to atone for involvement with the golden calf.

Why the difference between the two sacrifices?


texts: God as Cohen(paradigm) mentioned in my Jewish Study Bible (The Jewish Publication Society)

texts: Hello I'm a Christian that joined the board to learn more about the background of the Bible.    A decade ago, I bought a Jewish Study Bible and was intrigued by some of the ideas in the footnotes, and Introduction section.   One idea that intrigued me was the notion of "God as Cohen", in speaking of the Genesis creation.   (The article speaks in terms of microcosm and compares the Genesis account to other far "Near Eastern Creation stories".)   The article mentions God being like a priest because He a) gives blessings, b)consecrates the Sabbath, and c) parallels are seen between constructing the Earth and the construction of the Tabernacle.    Anyway I was wondering if anyone had more to add to this topic?   I find it intriguing but difficult because many times when I think of the roles God plays, other roles like King, Father etc. seem equally or even more true than God acting as a Cohen / Old Testament priest.


texts:
Supoose some non-slaughtered-animal or non-kosher-species ingredient gets mixed accidentally into a larger food. From what I understand, if the non-kosher ingredient is not thought to add flavor to the mix, is not more than 1/61 of its volume, and cannot be picked out of it, then one can usually eat the mix. (There are exceptions; e.g., non-kosher food stabilizers.) And the same is true of ingredients that are forbidden due to (most) other prohibitions, though the proportion 1/61 may vary some.

Suppose the non-kosher ingredient cannot be picked out (it's mixed in thoroughly) but is clearly visible. For example, wine in water, sufficient to color the water but not to add any taste. Or (I frankly doubt that that's possible, actually, so here's another example,) non-kosher food coloring. Does the visibility remove the permissibility (even if only by late fiat)?

(Note that this question is about an ingredient that made its way into a mix accidentally. One cannot put even a tiny amount of non-kosher food into a mix on purpose and doing so can make the mix non-kosher even if it would be kosher had the non-kosher ingredient been introduced accidentally. As always, consult your rabbi with any practical questions.)


texts: What's the connection between Aravos and Heaven?

texts:
What is the connection between the Aravos we take as part of the daled minim on Sukkos and the Aravos of Heaven which the Almighty "rides" on?
Tehillim (68:5)

שִׁירוּ לֵאלֹהִים זַמְּרוּ שְׁמוֹ סֹלּוּ לָרֹכֵב בָּעֲרָבוֹת
בְּיָהּ שְׁמוֹ וְעִלְזוּ לְפָנָיו ׃  -Sing to God, chant hymns to His
name; extol Him who rides on the aravos; the LORD is His name.
Exult in His presence—


texts:
In Rashi's second explanation (Bereishit 4:24 שבעים ושבעה) of what Lemech said to his wives, he explains that Lemech didn't kill anyone, but Ada and Tzila were worried because they knew the flood would come and kill all of Kayin's descendants, so they didn't want to have any more children.  Lemech argued that he hadn't killed anyone, so if Kayin was given 7 generations, he would be given 77.  Rashi says this is a קל וחמר של שטות.

For something so foolish, it was amazingly accurate.  Based on the following Rashi, this happened in the year 129, around a year before Sheit was born.  Based on Rashi at the beginning of the perek, Kayin and (maybe) Hevel were born before Adam and Chava were thrown out of Gan Eden.  Kayin could have killed Hevel as early as the summer of year 1.

Since 7 generations from Kayin ended in 129, 77 generations from Lemech would have ended no later than 129 + (129-1)*11 = 1537.  This is 1 year after Hashem decreed the flood (120 years before it happened, 1536).

(Maybe you could play around with the numbers and lose another year.  I don't expect to be able to identify all the steps needed to make numbers come out exact unless I'm the Gr"a, which I'm not.)

I made some assumptions of when Kayin killed Hevel, but 1537 is an upper limit on when the 77 generations could have ended.  Lemech really did get 77 generations before the decree, and even more before his descendents were actually killed.

Where's the שטות?


texts: Would one fulfill Sefiras HaOmer by counting downwards (49-1)?

texts:
(following up from a previous question)

If one counted Sefiras Haomer downwards, for example:

Today is 49 days, which is 7 weeks to the Omer...
Today is 48 days, which is 6 weeks and 6 days to the Omer...

Albeit this is a non-traditional method, but practically speaking the person did count 7 weeks.
Would one fulfill their obligation of Counting the Omer this way?

Note:
I don't feel my question is similar to this question because (as pointed out by DonielF) I'm not asking why we count upwards (1-49) rather, if one would be yotzei counting Sefira if they counted down from 49-1


texts: Is it allowed to tie tzitzit using a cow hitch?

texts:
Would it be permitted to attach tzitziyot using a cow hitch (a way of attaching a rope or lead without use of a knot - pictured below), in order to be able to remove them before washing a garment so that they do not become untied or unraveled?

Is it permissble to attach them this way according halakhic tradition?

https://en.wikipedia.org/wiki/Cow_hitch

NOTE: In the picture above, the bar represents the corner of the garment, while the rope represents the loop at the top of the tzitziyot.

Thanks.


texts: Answering Amen to Kaddish when you don't know where they are holding

texts:
It says in SA OC Siman 124 Sif 11 that one may answer Amen to a bracha even if they didn't hear the bracha (only because they know the bracha is being said and as long as they know which bracha is being said.)

What about in Kaddish. Must someone know to which "Amen" they are answering to of Kaddish in order to answer Amen. Or may one say Amen as long as they know the Kaddish is being said and hear when everyone else is answering?


texts: Was the commentary on the Torah written by the Netziv (Ha'emek Davar) actually written by the Netziv or was it compiled from the oral shiurim that he gave in the Yeshiva?


texts: Seeing the Kohen Gadol or seeing the burning of the bull in the Mikdash?

texts:
The Mishna in Yoma 7:2 writes:

  "The one who sees* the High Priest while he is reading does not see
  the bull and he-goat that are burned, and the one seeing the bull and
  the he-goat being burned does not see the High Priest while he is
  reading. Not because it is prohibited to do so, but because the
  distance between the two areas was great, and both rituals were
  performed simultaneously."

(* interesting to note the lashon of the Mishna says see and not hear, since usually we say by kriah haTorah the word hear, seemingly the reading wasn't a tzibbur based reading).

I was wondering if one were to go to the mikdash to see the avodah and gets up to this part, what should that person pick as a first option? Should they go see the kohen gadol or see the burning of the bull and he-goat?


texts: A "lie" which is not considered a lie because everyone knows it

texts:
I remember, when I learned Seder Nezikin, that there are trading situations in which a seller lies to a buyer (e.g. exaggerates the merits of his product), but, this is not considered deception, because anyone in the market knows that sellers talk like this, and the buyer should also know that and not believe the seller, and if the buyer did believe - it is his problem because "he is the one who lied to himself".

Now, I cannot find this halacha. Can you help?


texts: No Monarchy = No Need for a Davidic Dynasty?

texts:
If it is true that "som tasim - Placing you shall place" (cf. Devarim 17:15) is not a mitzvah, but a reshut (cf. Ibn Ezra there). And if what the Abarbanel (to Devarim 16:18-21:9) and the Netziv (on Devarim 17:14) say is true, namely, that there is no need for/a danger to human life because of monarchies, and that the Jewish people need not have a monarchy, but may choose a representative democracy, then in such a case would it even be necessary to elect a scion of the Davidic line at all? Would the president/prime minister even need to be male? Could the "messiah" be a woman? If the change of government does negate the promises to the Davidic line, could it obviate even a messiah figure at all?

These are serious questions. Please cite your sources.

Kol tuv.


texts: Why does the Torah not record the passing of Leah?

texts:
The Torah records the passing of all the patriarchs and matriarchs:

Sarah - Bereishis 23:1-2

Avraham - Bereishis 25:8-9

Rochel - Bereishis 35:19

Yitzchak - Bereishis 35:29

Then Rivkah is not mentioned explicitly, but Rashi explains that this is not recorded in order so that people would not curse her as the mother of Esav.  But nonetheless it is still alluded to in  Bereishit 35:8.

The only mention I have found is in  Bereshis 49:31, where Jacob mentions that he buried Leah in Ma'aras Ha'Machpela.

So why does the Torah not mention her passing like it does the rest of the Avos and Emahos?


texts: Two days, one day, and zero days of Purim?

texts: It is possible to celebrate two days of Purim as follows: Celebrate Purim on the 14th of Adar, as it typical, and then travel to a "walled city" where Purim is celebrated on the 15th of Adar, and celebrate Purim there again. My question is: what does our tradition say about celebrating zero days of Purim (by reversing the above travel).


texts: Can't remember the name of a mussar sefer

texts:
I'm trying to remember the name of a sefer that I learnt with someone a couple of times a while ago. It was written by a chasidic rebbe, but isn't just popular amongst chasidim. We were learning a chapter about the importance of middot. The rebbe wrote other sefarim with the same name that were a commentary on the Torah.

Can anyone think of a sefer that fits this description?

Thanks.


texts: Why did Yosef cry about the future destruction of the Batei HaMikdash at that particular moment?

texts:
After Yosef revealed himself to his brothers, he fell upon Binyamin's neck and wept, and Rashi comments there that he was weeping about the future destruction of the two Batei HaMikdash.

But why did he weep about these future disasters at this particular moment in time?

(I saw a great answer to this question some time ago, but I cannot remember where. If I come across it again I might post it as an answer - unless someone else finds it first!)


texts: Is there a list of current publishers of the Talmud?

texts: For example, Oz Vehadar, Koren, Artscroll, etc. Also would be very helpful to have the website for each publisher. Thank you so much


texts: What biographical information is known about Rabbi Yitzchak Izaik Zorovitz?

texts: What biographical information is known about Rabbi Yitzhak Izaik ben Yaakov haLevi Zorovitz, author of this sefer, among others. Apparently he was of a Chassidic background, but I wasn't able to find much out. What group of Chassidim? Who was his Rebbe? Was he himself a Rebbe?


texts: Double jeopardy: can one be prosecuted twice for the same crime

texts:
(Based on how-many-witnesses-have-to-concur)

I have never heard of a reference to an archive or a secretariat or something to process the paperwork. THere also was no connection between different courts and no "files/cases".

The Jewish Law has no Police (for filing and investigation) and no Prosecution Office - everybody goes straight to the court and incriminates his fellow Jew.

If a case falls because of inconsistencies of the witnesses or rejecting a witness or other "technicality", the witnesses can re-group, or learn the questions and the tricks.

As there's no tracking of the cases and no "locality" (obligation to stick to a certain court based on one's living address) witnesses can wander from one court to another in the same city or in different cities.

How many times can the witnesses, or different groups of witnesses come to the court for the same crime, or to different courts?


texts: What is the biblical prohibition of marrying a Non-jew, i.e. what verse is one violating?


texts: Would one need to make a separate bracha on hot chocolate that is drunk with the bread meal if one already made hamotzi, or does the hamotzi bracha cover it?


texts:
When returning from an Aliyah la'Torah, I am commonly met with "Hazak u'Baruch". I have encountered this saying in other situations when someone does something praiseworthy.

Can one say "Hazak u'Baruch" to both men and women? If not, is there a female equivalent?


texts: Is there a code of the Rosh in a single volume?

texts:
I am familiar of modern single volume editions of the codes of Rambam (other) and Alfasi.

I have yet to come across such a volume of the Rosh. Has such such a volume been produced?


texts: Does a grandson saying kaddish for a grandparent where there are no sons take on other responsibilities

texts: I will soon be faced with saying kaddish for a grandparent (grandparents only had daughters; father and uncles not able/willing to take on this responsibility).  What other responsibilities will fall to me?  Do I "sit" during shiva?  Forego shaving? Avoid public celebrations?  My thanks for guidance.


texts: Why is "בבהילו יצאנו ממצרים" a mix of two paraphrases?

texts:
Included in the Rambam's hagada text is the line

  בבהילו יצאנו ממצרים,

replicated in some modern hagados. This line blends near-quotations of D'varim 16:3,

  כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם,

and of its targum Onkelus,

  ארי בבהילו נפקתא מארעא דמצרים.

It's curious for a number of reasons, but the aspect of it that I find most curious is that it's a mixture of the original Chumash text and the targum Onkelus. Why didn't the Rambam (or whomever he got that line from) choose the one source ("בבהילו נפקנא ממצרים") or the other ("בחפזון יצאנו ממצרים")?

(I do recognize that mixing Hebrew and Aramaic is common in Rambam-era works. But this is a partial paraphrase of the Torah and a partial paraphrase of the targum, which strikes me as very odd. Why not pick one source and stick with it?)


texts: Keeping tzitzit knots from coming undone

texts: The last knot on the tzitzit on my talit keep coming loose. I pull the string to tighten the knot, and three days later it starts to unravel again. Any ideas on how I can make the knots stay tight and not loosen?


texts: From what I've seen, when groups like Chabbad get otd Jews to wear tefillin, they don't have them make birkot hatorah (or any of the birkot hashachar). Perhaps they're just relying on the Ashkenazi custom to do exactly this. Assuming they aren't, would kiruv be a reasonable explanation for this?


texts: If you daven on a plane, should you turn around when you cross over Jerusalem?

texts:
So you're flying from, say, London to China, and you take a flight. Suddenly, you find yourself needing to daven. So you're shuckling, saying psalms, or whatever and then suddenly, out of the blue, the pilot says, "We have just passed Jerusalem. The city is behind us."

What do you do? You're supposed to face towards Jerusalem, but you're in the middle of the amida or some other important prayer that shall not be interrupted. Do you turn around? Do you keep facing East?

Assume you are standing while the plane is flying.


texts:
The verse of Genesis 4:7 ends with the words תמשל-בו (timshol-bo), and is often translated as 'you shall rule over it'.
But the prefix Bet often means 'in', 'with', 'at' or 'on'. Maybe there some other meanings that fit with the prefix Bet, but I wondered why the word בו is translated as 'over it', does the letter bet as a prefix also carries the meaning 'over' ?


texts: PTIJ: Why do people wear yarmukas publicizing that Rav Nachman was trained?

texts:
Lately, I've been seeing many people wearing yarmulkas that say:
נחמן מאומן - (Rav) Nachman, the trained
I think we can assume that Nachman was trained to be a rav. Even if he was trained in other things, why does that need to be publicized on a yarmulka?

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


texts: What happened on the first and third stay of Moshe on Har Sinai?

texts:
I understand that Moshe ascended Har Sinai 3 times.

The 1st time was on 6th of Sivan

The 2nd time seems to have occurred after the sin of the Golden Calf, starting on 18 Tamuz and he spent 40 days praying to God for forgiveness.

The 3rd time began on Rosh Hodesh Elul and ended on Yom Kipur. This is when Moshe brought to God his own fashioned set of tablets, and God wrote the Ten Commandments on it. ( I will b"n followup with a separate question regarding what "version" was written on it.)

In asking my rabbi this question, he explained that Midrashim discuss a controversy as to what happened the 1st time and the 3rd time. One Midrash explains that only the 10 Commandments were received the 1st time, and the 3rd time he was taught Torah, Mishnah, Talmud, halacha and Midrash. Another opinion says that he was taught everything the first time.

My question - if on the 1st time, he was given only the 10 Commandments, why the 40 days to explain just that? It seems like a long time for that. If, he was taught everything the first time, then what was happening the 3rd time?


texts: Is it forbidden to teach Torah to non-Jews on Mi Yodeya?

texts: I have noticed that many Christians and Messianics post questions on Mi Yodeya and I'm wondering if the prohibition of teaching the Torah to non-Jews would apply in a forum like this or if it only intends to prohibit personal interaction, etc. which is not a concern online (necessarily).


texts:
The Chizkuni 22:6 explains that taking the mother bird with its young ones would be cruel. He also lists cooking a kid in the milk of its mother,and slaughtering a mother with its calf on the same day. All these examples he lists as something that is cruel ,but then he lists netai rivai (bringing up fruit to Jerusalem in its 4th year of growth or redeeming it on a coin) as cruel. How is netai revai included as something which may be cruel?

Text of Chizkuni:

לא תקח האם על הבנים לפי שהוא דרך אכזריות ורעבתנות וכן גדי בחלב אמו וכן אותו ואת בנו וכן נטע רבעי.


texts: Where do the "plague comparison" paragraphs in the Hagadah come from?

texts:
In the Hagadah after enumerating the plagues, there are 3 paragraphs deriving the number of plagues in Egypt and at the Sea of Reeds - by Rabbi Yosi Haglili, Rabbi Eliezer and Rabbi Akiva.

What's the original source of these? I couldn't find it in a Gemarah. Is it in a Tosefta, maybe?


texts:
As some of you may know, I was in Israel for awhile. While I was there, I decided to look for a set of bags with a nesiyat kapayim design (hands in the position used for duchaning, similar to this) on the front and I could not find one in Geula or the Midrachov (Yerushalayim).

This got me to wondering: I had heard from a friend that his tefillin bags were a custom design, although I have no clue where they're from.

Could anyone give me a recommendation for a studio where I could order custom tallit/tefillin bags from, preferably in the eastern US?


texts: What are the merits and weaknesses of the various available printed editions of Talmud Bavli?

texts:
I have been looking for a good version of Talmud Bavli to start building up a set. A couple of years ago I got Mashechet Bava Kamma from the Shas Vilna Hachadash published by Mesoret HaSHas and Z. Berman. I honestly, have not delved too much into it and I am not enough of a sholar to be able to tell the difference. Nonetheless, before I begin to build up my entire set with this publisher I was wondering what are the merits of other Hebrew versions of Shas. The ones I know of are Oz V'hadar, Shas Vilna Hachadash, and the Hebrew Steinsaltz version with the Vilna page layout.

What are the merits of these versions. Do any of them employ heavy revisionism, reflect academic or haredi hashkafot, etc...? I would love to get a handle on what's available on the market so that I can build a set that I am satisfied with as I learn more.


texts: Being that  Baruch She'amar fell from the sky  (as said in the Baeir Heiteiv Orach Chaim 51:1), how is it that the Rambam (seder tefilos kal hashna) has a different version than what we have in our siddur: did multiple versions fall from the sky?


texts: Why is V'Zot Habracha read on Simchat Torah instead of on Shabbat?

texts:
I understand that Ezra began the concept of an annual Torah cycle where each Parsha is to be read on a Shabbat (except if coinciding with Yom Tov.)

However, V'Zot Habracha was scheduled to be completed on a Yom Tov, not on a Shabbat. (In Israel, it is read on Shmini Atzeret which COULD coincide with Shabbat. Outside Israel, where V'Zot Habracha is read on the second day of Shmini Atzeret, it never occurs on Shabbat.)

Who began this concept of moving this weekly parsha away from Shabbat, and why did they do so?


texts: No trust in His servants, and charging His malachim?

texts:
Iyov 4:18 Behold, In His (HaShem's) servants 'lo yamin', and in His messengers 'yasim toholah'.

Behold, He putteth no trust in His servants, and His angels He chargeth with folly (or error).

I Have two questions regarding this verse:
First:
Is this verse referring to man and heavenly or dive beings (angels),
or is it referring to just human beings? Because can't find any reference to angels in the rest of the context (verses 17-21) and the context opens with mortal man, human beings.

Second:
If this verse refers to 'angels' then why is it HaShem charge them with folly or error? In what way do angels error?


texts: Should one say the blessing "borei minei besamim" on essential oils made exclusively from plant extracts?

texts:
Essential oils are useful for smooth skin and massage as well as aromatherapy. For those unfamiliar with what it is, please refer to this Article about essential oils. It is made primarily from plants, apparently, but the oil is extracted, distilled or expelled using steam or vapors. For the purpose of this question, let's only consider the ones that come from plants.

Does this process alter the nature of the plant in any way as it seems you would be making the bracha on an "extract" or plant condensation from the steam process?


texts: Chassidic Statement Supporting Misnagdim

texts: I heard from my Rabbi that there was a Chassidic rebbe (possibly Lubavitch) who said that if not for the Misnagdim the Chassidim would've gone off the derech/ not remained within orthodoxy. Does anyone know where this statement can be found?


texts: How many times must a prophet be tested?

texts:
Rambam in his Introduction to his Commentary on the Mishna writes:

  "...And when the one prophesying is fit for prophecy, according to that which is appropriate, we say to him, "Prove [yourself] to us with predictions and tell us things from among that which the Holy One, blessed be He, has taught you." And he tells and promises [their truth]. And if all of his predictions are substantiated, then we know that all of his prophecies are true. But if he lies about it, or even if one of his words fails – and even if it is a small thing – we know that he is a false prophet...And we should not believe him and say that his prophecy is true when one or two of his proofs are realized, but [rather] his [status] should be contingent until his true signs be many – 'like all that he spoke in the name of the Lord' – one time after another..."

And in Hilchot Yesodei Hatorah 10:1-2, 5 writes:

  "...But it shall be said unto him: "If thou be a prophet, fortell things which are to come to pass". If he, indeed, foretells, we wait to see whether his words will come to pass or whether they will not come to pass, when, if even a minute detail be wanting it is certain that he is a false prophet. But if all of his words come to pass, he must be in our eyes trustworthy. The examination must be continued many times; if all of his words be found true, lo, this is a true prophet...A prophet whose prophecy had already been proclaimed, and whose words were believed time after time, or if another prophet gave testimony concerning him, and he continued to follow the paths of prophecy, must not be looked upon with suspicious thoughts, or question the truth of his prophecy. And it is forbidden to test him more than necessary, or go on testing him forever..."

My question therefore is, how many times must an aspiring prophet be tested? Is there a set numerical minimum of tests that must be completed? The Rambam writes "many", but what does that mean?


texts: Lo sisgodedu by varying practices of heiche kedusha?

texts: In a minyan (quorum) that is doing heiche kedushe with the (inevitable?) scenario that some mispallelim (ones praying) are following the Rama and waiting till after the chazzan's kedusha to begin their silent amidah while some are following the Sefardi/Brisker minhag (custom) to daven (pray) the first 3 brachot (blessings) together with the chazzan, are the minority violating the prohibition of "lo sisgodedu"?


texts:
Modern scholarship recognizes multiple authors of the book of Isaiah. While Isaiah 1-39 is attributed to the pre-exilic Isaiah ben Ammoz, Isaiah 40-66 is attributed to one or more later prophets writing at a later time. This view holds that Isaiah is a composite work, gathered together into one book under the presumption of single authorship. Evidence for multiple authorship is taken from dating parts of the book of Isaiah to time periods during the reigns of four Kings of Judah (starting with Uzziah), during the Babylonian captivity, and after the release of the exiles by Cyrus. This span is taken to be longer than the average human lifespan at this time.

My question is twofold:

1) Have the sages commented on the authorship of the book of Isaiah?

2) If multiple authors are recognized, why are their writings kept together in one book?


texts: Who composed Ka Keili? What is the earliest source for this song?


texts: At the seder, unsupported mid-air leaning feels awkward. In reality, how should I recline?

texts:
While performing parts of the Passover seder ritual, we're supposed to recline on our left side.

Given that we do not eat sitting on the floor, reclining on our left side on pillows (so our right hand is free to deal with the food), is there an ideal way to recline while sitting on a chair? The chair may have arms or may not. It might be large or a narrow dining room chair.


texts: Why is the word "Makkat" added to 10th plague of Bechorot?

texts:
Why does the Haggadah refer only to the 10th plague with "Makkat" and not by the other 9 plagues?

  :אֵלּוּ עֶשֶׂר מַכּוֹת שֶׁהֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל־הַמִּצְרִים בְּמִצְרַיִם, וְאֵלוּ הֵן
  דָּם, צְפַרְדֵּעַ, כִּנִּים, עָרוֹב, דֶּבֶר, שְׁחִין, בָּרָד, אַרְבֶּה, חשֶׁךְ,
  מַכַּת בְּכוֹרוֹת


texts: The ten commandments ,are the five first and the five last connected:1-6,2-7,3-8 and so on?

texts:
The ten commandments ,are the five first and the five last connected?

Rabbi Mordechai Kraft teaches that the sages(I have no source)did teach that
the first five commandments works together with the five last.

Example:

1) I am the Lord thy god, who brought thee out of the land of Egypt, out of the house of bondage.

6) Thou shalt not murder.

(Rabbi: He explains that if you murder,you murder the image of Hashem("your killing Hashem")

If there is a connection,where can we find the source for this in the Torah,Talmud?

Can someone explain the connection:1-6,2-7 and so on?


texts: PTIJ: Why are we required to have so many Seders?

texts:
On Passover, we are required to eat a substantial amount of ritually designated food, and also a proper holiday level meal. This is the obligation of a "seder". Two nights of this (in the diaspora) is fine. Throw in a Tu b'Shvat seder and I can still fit in my pants.
But I found that in Israel, and even outside, many yeshivot have a night seder MOST EVERY NIGHT! And add to that there are books about, lectures about and the Israeli government and others even have codified what one needs for a "Seder Hayom" -- EVERY DAY!
Ignoring the amount of time required to prepare and hold a proper seder, and the monetary investment, I am wondering about the calorie intake demanded. Have any commentators explained why it is essential that we have so many ritual meals throughout the year?

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


texts:
Following "Could animals in Eden eat from the tree of life",
Could animals in Eden eat from the tree of life and what would happen to them?


texts: Do Jews believe the content of Maccabees (I-IV) is true?

texts:
This related question touches on the book of Maccabees.

I was wondering if Jews believe the content of Maccabees (I-IV) is true, even though it is outside the canon. If any of the Rishonim or Acharonim ever mentioned this book (especially I Maccabees) I suppose that would answer the question.

I know that the narrative mentioned there differs from the way it is presented in Megilat Antiochus (which was accepted R Saadia Gaon and Halachot Gedolot).

As a follow-up, if it turns out that Jews do not believe the content to be true, then is it permitted to read the book?

[ I glanced through I Maccabees and noticed that I didn't see any mention of the miracle of flask of oil burning for 8 days ... or any mention of miracles for that matter.

I was always under the impression that the Maccabim was only Matityau and sons and a few more Chashmonaim, wheras there - the Chashmonai fighters are in the thousands

The death of Nikanor and Antiyochus are also presented differently in Maccabees.

Then it dawned on me that it may have been wrong of me to read through it in the first place. ]


texts: Where does the Torah actually speak of the 4 Sons?

texts:
In the haggadah, we read

  כְּנֶגֶד אַרְבָּעָה בָנִים דִּבְּרָה תוֹרָה

"corresponding to 4 sons the Torah spoke"

There are specific p'sukim which discuss the reasons for Passover, but how does any of their existence speak to 4 distinct personalities or sons? (the Kimcha Davshuna writes that we connect to 4 sons but doesn't say who the 'we' is, or why) It is only when we take the four attitudes and find a way to use the verses (or some other statement) to respond to their imputed behavior when we have four, but this doesn't appear from the verses, themselves.

So, other than a fanciful connection to the number four which recurs during the Seder, how do we get the idea of four separate approaches to the Exodus as spoken of in the Torah which can correspond to 4 sons?


texts: What forbids eating in a Jewish-owned restaurant open on shabbat?

texts:
Many restaurants in Israel, when asked about their kashrut status, reply that they are open on Shabbat. Thus, no hechsher. This also exists in establishments that would have a relatively easy time obtaining an hechser, like an ice-cream shop.

My question is, if the ingredients are kosher, is there any real issue with buying from them on a weekday? Besides marit ayin and interests in boycotting non-religious establishments, what makes the food itself forbidden?

I don't think treif ingredients is very common in Israel, at least from my experience. It's hard for me to imagine secret treif and meat mixtures in an Israeli ice creamery, for example. What I'm more concerned about is whether a seller's trustworthiness to tell the truth (jeopardized by selling and cooking on Shabbat) is the only issue here, or is there something else that makes the food not kosher.

Does the lack of a mashgiach affect the status of food? Does a kli used for cooking on Shabbat affect the food made on a weekday? Would indirect attainment of such food b'dieved (receiving a scoop as a gift) be forbidden?

Sources would be gleefully appreciated.


texts: Is the direction of Tefila (temple) always in the direction of sunrise?

texts: Would it be right if I say that the direction of Tefila (temple) is always in the direction of sunrise?


texts: What is the difference between Rashi and Rabbeinu Tam's tefillin?

texts: I understand that there are two types of tefillin, the standard Rashi, and Rabbeinu Tam's. How do they actually differ in construction and in makeup? I have heard that the scriptural passages are arranged differently, but are there any other differences?


texts: Rashi on Berachos 33b "al kan tzipor yagiu rachamecha"

texts:
In Brachos 33b, the mishna says: "One who says [in his tefilla -Rashi], 'Your [God's] mercy reaches the birds nest'... shut him up."

Rashi says on that: אנשים שהיו מראים עצמם כמתכונים להעמיק בלשון תחנונים ואומרים רחום וחנון אתה ועל קן צפור יגיעו רחמיך, שאמרת לשלח את האם

My best translation is: People who would display themselves as if they were having kavanah (intention) to delve deeply into the language of tachanunim (supplications) and they would say...

My questions are: 1- Is my translation accurate? and 2- What does it mean that people would "display themselves as if"? Were they really not having this intent? Were they showing off?

[The gemara says about this part of the mishna as follows:
"...why do we silence one who says "Your mercy is upon a bird's nest"?
Answer #1 (R. Yosi bar Avin or R. Yosi bar Zvida): This arouses jealousy among the creations;
Answer #2 (The other of R. Yosi bar Avin and R. Yosi bar Zvida): He says that the Mitzvos are due to Hashem's mercy. This is wrong. They are decrees (to publicize that Yisrael are His servants).]


texts:
Yemenite Jews have a famous, longstanding affinity for Rambam. Before the time of Rambam, which rabbis were the most influential in Yemen? E.g. Rav Saadya Gaon, local rabbis, etc.

Please provide evidence.


texts: Calling female baby by name before official naming

texts: Is there any objection, halachic or otherwise, to calling a baby girl by the name the parents plan on giving it before the mi sheberach prayer is recited at the torah reading following the birth? What is the basis for any such objection?


texts: Is it permitted to benefit financially from a meat/milk mixture that is rancid / rotten / otherwise inedible?

texts: One is not permitted to derive benefit from a mixture of meat and milk. I'm curious -- would that prohibition still hold if the meat & milk mixture were inedible? I have no idea how one would derive financial benefit from, say, a rotting cheeseburger, but if one could figure out a way to do so, would it be permitted? Would it make a difference whether the meat and dairy being rendered inedible was intentional or not? (E.g., a cheeseburger that's gone rancid vs a cheeseburger that was made with soap mixed in.) Would it matter whether or not the meat & milk were inedible before being mixed?


texts: Why does the Bible contain many instances of group or tribal punishment and guilt?

texts:
There are many instances in the Bible where God or prophets state in God's name that a group or tribe is punished for the wrong-doing of a single individual. How is this just?

A perfect example is where Achan stole some gold that was to be given to the temple for God's honour (Joshua 7:1-13). Joshua and all the elders tear their clothes, fall on their faces, and put dust on their heads. They perform this rite because the Israelites lost a battle. God was punishing them because one man, Achan, "took of the accursed thing." I wonder what "the accursed thing" was.


texts: What is the difference between Shavuos and Simchas Torah if they are both fundamentally celebrations of the Torah?


texts: What does it mean for a mourner to "have a chiuv"?

texts:
I have noticed that in many synagogues, before davening, the gabbai customarily asks if anybody "has a chiuv".  If there is anybody with a chiuv, he is asked to daven from the amud.  The people who are considered to "have a chiuv" are aveilim and those observing yahrtzeit for a parent. What exactly does such a person have a chiuv for?  I have thought of a couple of possibilities, but neither of them seem to make sense to me.

They have an obligation to pray. To me, this seems like a very unlikely suggestion. Everybody there has an obligation to pray, and I don't know why a mourner would have a greater obligation.
They have an obligation to lead davening. This suggestion is plausible to me, but I still have some doubts. First of all, there might be more than one person with a chiuv. In that case, would it really be the case that everybody who doesn't lead davening is mivatel a chiuv? I have doubts about that because I have seen people who I know to be very pious and knowledgeable who had a chiuv praying in a minyan where someone else with a chiuv was leading the prayer. If this is truly an obligation, I would expect that those people would find another minyan where nobody has a chiuv. Also, why would having a relative pass away cause someone to have an obligation to lead davening?

So what is the obligation that is being referred to when we say that someone "has a chiuv"? If it is not really actually a true obligation, why is it called that?


texts: End of Davening - Al Tira MiPachad Pisom

texts: It seems like (other than Chabad) most people do not say Al Tira at the end of davening - they finish with the end of Aleinu/V'Al Kein. Is this an error or is this intentional? If it is intentional then why do we skip it and why do the Sidurim print it?


texts: Which rabbinic or halakhic relief is offered to agunot?

texts:
Where is there a discussion about a rabbinic or halacha-based relief offered to agunot?

There appears to be none mentioned here at Mi Yodea. Correct me, if am wrong. Please include sources, for my learning.


texts: Why do we refer to Chazal as a monolithic group?

texts: In discussions of Torah, halacha, etc., people often say, "According to Chazal..." as though all the thousands of rabbis of an 800-year period spoke with one voice. But you almost never hear people say, "According to the Rishonim"; instead you hear about individual Rishonim, as in "According to Rashi..." Why is this? Why do we treat Chazal as a single entity when it obviously isn't so?


texts: Inscription in kiddush cup relating to 4 Rivers of Eden

texts:
I have an unstemmed kiddush cup with Hebrew inscriptions on the inside.  I am told that it is from Rabbi Hashrash and refers to the 4 rivers of Eden.
Do you know the story behind this?


texts: Reading the Parsha when not with a minyan on Shabbat

texts: If one has gone away for shabbat, and does not have access to a synagogue or minyan, to what extent is he obligated in reading from that weeks' Torah portion? Is he not obligated at all? Should he read the parsha from a chumash (in full or in part)? Or a different solution?


texts:
Inspired by this question.

If a non-Jew dies, do his children (or other inheritors) automatically assume possession of his properties (karka), loose items (metaltelin), and debts the way Jewish inheritors do, or do they need to do an action of acquisition (kinyan)?

If they do not automatically acquire the inheritance, does it become, free-for-all (hefker) until they do an act of acquisition (kinyan)?


texts: When Yaakov said "whoever stole the idols will not live", was that a curse or vow?

texts:
In this week's parsha (Bereishit 31:32), Yaakov says that whoever stole Lavan's idols will not live, not knowing that Rachel had taken them.

The question is, was this said as a curse or a neder (vow)? Because if it was a neder, he could have had it annulled, with the easy out of "i didn't know it was my favorite wife". And if it was a neder, why didn't he have it annulled?


texts: seeking: Ketavim Hadashim from Rabbi Haim Vital

texts: Does anyone know where I could get all the Ketavim Hadashim from Rabbi Haim Vital? I am looking for all of the newly published writings in one book. I remember seeing somewhere that it was all in one volume. Does anyone know any stores that have it?


texts: What are the rules for covering one's head with a talit for sefaradim?

texts:
There seems to be a bunch of different minhagim related to covering one's head with a talit.
My question pertains to sefaradim.

Are the rules different for married/non-married?
When should you cover?
When can you uncover?
What is the reason for covering ones head with the talit?


texts: If one needs to bury a body on tisha bav but there is a heat wave, should the person refrain from burying the body until after tisha bav as to not have to break the fast? Or does the mitzvah of מת מצווה take precedence over the fast?


texts: Is there a best time of year to make aliya?

texts: If one has decided to make aliya, are there particularly good (or bad) times during the year to do so, beyond the desire to be there for chagim?  Factors that seem relevant would include tax-related timing/deadlines, the school year, employment cycles (when is it easier/harder to get jobs), rental cycles (if leases are easier to get at certain times of the year), availability of government services for olim, and probably other factors I haven't thought of.


texts: Did Adam and Eve have bellybuttons, fingerprints or ridge over lip?

texts:
Since they were created by God and did not form in a womb and had no umbilical chord did they have bellybuttons or fingerprints (that are formed by womb pressure) or upper lip ridge which the malach hits the child after birth to forget the torah learned in womb?

In other words, God created Adam as a grown and complete man (cf Rosh Hashana 11a , Chullin 60a, et al). Did this include womb dependent anatomical formations, as well?


texts: Recently someone made the statement that "rov poskim" go like the shita of Rabbeinu Tam in regards to shkia/nightfall. Is there any list available that shows the Rishonim and Achronim that pasken like Rabbeinu Tam? On the same night is there an opposing list of those that normally pasken like the "shitas hagaonim" as it's often known (the opposing view to Rabbeinu Tam in regards to shkia/nightfall


texts: If one makes a Quiche with bread-dough, does it become Pas Habaah Bkisnin and the Brocha would be mzonos or not?


texts:
Is there a list of the korbanot/sacrifices that were performed in the temple?

A "cheat sheet" (online) would be nice, esp. listing basic intentions and by animals/foodstuffs.

But any definitive list that includes the materials (i.e. the animals/foodstuffs) would be very much appreciated.


texts:
On the Posuk "Zochor Es Yom HaShabos L'Kadsho", Rashi says

  תנו לב לזכור תמיד את יום השבת שאם נזדמן לו חלק יפה יהא מזמינו לשבת
  (Take heart to remember the Shabbos - if you find something nice place it aside for Shabbos).

Rashi's source seems to be Beitzah 16. However the Gemora there records an argument between Bais Hillel and Bais Shamai how to prepare for Shabbos. Given that we rule according to Bais Hillel, why is Rashi here quoting according to Bais Shamai?


texts: Should one have a fixed, formal meal for Melava Malka on Motzei Shabbos?


texts: Were the domesticated animals created domesticated or wild?

texts:
"וַיִּצֶר ה"א מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם"
"And the LORD God formed out of the earth
all the wild beasts and
all the birds of the sky..." Bereishis 2,19:

The English translation is very exact as Onkelos also says "כָּל חַיַּת בָּרָא וְיָת כָּל עוֹפָא דִּשְׁמַיָּא". Seemingly no cattle and small cattle and poultry were created in the process of the creation.
otherwise, why would the Torah need to add extra words השדה and השמים to designate that only the wild animals were created then?
Can this verse serve as proof that the animals were domesticated?


texts:
I was never taught to do this one way or another, but as I got older I noticed that most people seem to be particular about facing eastward when answering/bowing for Barchu and Modim.

Are there any sources for this custom?

This question discusses people who face east whenever standing, however, in my case they only face east for Barchu and Modim.


texts: When can (or can't) a word have two trops?

texts:
I sometimes see a single word having two trop marks, such as a munach followed by a zakef katan.  Usually, of course, words have only one (or are joined to other words and share one, sometimes).

This answer to a question about a shalshelet says, in part:

  1) Because it is the first word on the pasuk and deserved a zakef. At this distance from the etnachta, this would be a segolta. But a segolta needs a preceding zarka, and this is the first word. And so it becomes a shalshelet.

Setting aside the specific case (this is not a question about shalshelet), the well-supported answer there says that the trop it should have isn't available because it's not preceded by another.  But maybe it could have been, because a word can sometimes have two trops.  But maybe it can't have the right ones, or can't have them at that position in the sentence, or something else.

Hence my question: what are the rules governing when a word may, must, or must not carry more than one trop?  Are only certain combinations even possible (and if so, which)?

My knowledge of trop is somewhat basic.  I know how to lein it (or at least I think I do) at a basic level.  I know that a pasuk is usually broken into two parts separated by a "semicolon" like an etnachta, and I know the main "trop families" (e.g. what a full etnacha or zakef katan looks like and what sometimes drops out). I know about conjunctive vs disjunctive trops; if there are gradations within those, or other categories of trop, I don't know those.  I don't know much formal theory.


texts: HaGaon HaRav Asher Weiss Shelita and Techelet

texts:
Does anyone know if HaRav HaGaon Asher Weiss wears Techelet?

Also, why or why not?


texts: Was the ark placed on the ground in the mishkan?

texts: When the priests carried the ark in the wilderness, did they place the ark on the ground inside the mishkan or was there a "stand" or "platform" on which it rested? Second question would be, What was the ark placed on in the temple?


texts:
We are told that Yaakov went to a place named Sukkot after meeting Eisav (Bereshit 33:17).
The Torah mentions another time Sukkot as a place in Egypt as the Bnei Israel's first stop once they left Raamsess (Shemot 12:37 and Bamidbar 33:5).

Are these two places named Sukkot in the Torah the same?


texts:
The first Pasuk of the Torah:

בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים עט הַשָּׁמַ֖יִם ועט הָאָֽרֶץ׃
In the beginning God created the pen of the heaven and the pen of the earth.

However, when talking of the guard of the Torah, Bereishit 3:24 states:

ואת להט החרב המתהפכת לשמר את דרך עץ החיים
And the flaming, overturning sword, to guard the path of the tree of life (ie. the Torah).

Now, as we know, the pen is mightier than the sword. So shouldn't Adam have taken the pen of earth and used it to defeat the sword, thus gaining access to the Tree of Life?

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


texts:
When someone moves from one rental apartment to another, may they take mezuzot from their old apartment and use them for the new one?

Let's assume that the next tenants in the old apartment and the previous tenants in new apartment are very likely not Jewish (so it cannot be expected that they will take proper care of the mezuzot that are left or that the new apartment will have mezuzot from the old tenants).

Thank you!


texts: What information do Hebrew pronouns carry/express?

texts:
(inspired by this question)

Does the nominal pronoun in a Hebrew sentence with a conjugated verb
i) add information or ii) deserve to be translated?

Conversely, exactly how muchi) information does a stand-alone conjugated Hebrew verb contain andii) of a stand-alone conjugated Hebrew verb deserves to be translated?

E.g.: Does "אמרתי" properly mean "I said" or "said" and is it properly translated as "I said" or "said"?


texts: Is there a historical, cultural, traditional, or scriptural explanation for the prevalence of Jews in the comedy business?

texts:
If you took the general demographic data for the U.S. and compared it to the demographics of professional comics and comedians in the U.S., I think you'd find that Jews are disproportionately overrepresented in the comedy world.  And if you compiled a list of the best comedians in U.S. history, I think it, too, would show a disproportionate overrepresentation of Jews.

To put it in simpler terms, Jews are funny (I realize that this is an example of "benevolent prejudice", but it's true - funny Jews are really funny), and a large number of the funniest comedians ever are Jews - Joan Rivers, Rodney Dangerfield, the Three Stooges, the Marx Brothers, Jackie Mason, Roseanne Barr, Jack Benny, Milton Berle, Mel Brooks, Sid Caesar, Danny Kaye, etc, etc, etc.

I'm tempted to say that it has something to do with the effectiveness of humor in relieving stress due to hardship (hardship being something that Jews are all too familiar with), but I would like some more information.

Is there an explanation for this, from either traditional, cultural, historical, or scriptural sources?


texts:
Why in a ברכה for a commandment (for example, hand washing, Tefillin etc.) do we switch between 'You' ברוך אתה and 'His' במצותיו ?

Why don't we say במצותיך ?


texts: Saying Shema without tzitzit considered שֶׁקֶר?

texts:
Struggling to understand the logic of Shulchan Aruch Harav: Chapter 8:1

"Whoever recites Shema without wearing tzitzit is giving false testimony." (כָּל הַקּוֹרֵא "קְרִיאַת שְׁמַע" בְּלֹא צִיצִית – מֵעִיד עֵדוּת שֶׁקֶר )

How is saying Shema without wearing tzitzit even considered a Sheqer?
Tzitzit simply serve as a reminder of כָּל־מִצְוֹ֣ת declared in Bamidbar 15:39, correct?


texts:
I have been very much interested in learning the core teachings of mysticism since I was a young boy. I didn't know that it was called Jewish mysticism but nonetheless I was attracted to its beliefs with the books and symbols I have been acquainted with from some folks who, I believe, were deeply associated with it.

Please tell me, how and where should I start? Am I even allowed to study it? If I am, am I allowed to pursue this knowledge on my own do I have to to have a "guide" with me?


texts: Do I have to help my enemy change his flat tire?

texts:
We learn in Parshat Mishpatim (Shemot 23:5):

  If thou see the ass of him that hateth thee lying under its burden, thou shalt forbear to pass by him; thou shalt surely release it with him.

My question is whether the obligation to help an enemy with his burden is specifically because of the animal, or if this generalizes to similar situations.  If my enemy has driven his car into a ditch, or is on the side of the road with a flat tire, must I stop and help him under this commandment, or does this only apply to an animal and not a vehicle because of tz'aar ba'alei chayim, not causing unnecessary harm or distress to animals?

Rashi here talks a lot about when one is obligated to help unload, and a note in Rashi led me to Bava Metzia 32 where there is discussion about unloading versus loading (and about "with him").  The g'mara there mentions both financial loss and suffering of the animal but these seem to be kind of tangential to its main discussion.  (But I have not learned this g'mara before and might be missing something.)  Plus, the g'mara probably doesn't have the final word on the matter.

While pre-modern rabbinic writings won't address flat tires, there might be discussions of broken wagon wheels or axles.


texts: How to express thanks for G-d's salvation when others weren't as fortunate

texts:
It is customary that one who was miraculously saved from death acknowledge G-d's kindness by making a celebratory meal (Seudat Hoda'ah). See here, here, and the Chayei Adam 154:41

Does anyone discuss the proper conduct when one was saved, but others weren't as fortunate? Should the celebration be subdued or limited? Done privately?

If so, does this limitation fade away over time?

Note that in the personal story the Chayei Adam brings, his family was miraculously spared from a fire, but 31 other people died. Part of his celebration involved slow prayer and fasting. However, I don't think that was in mourning for the victims as much as it was to make sure the celebration had the proper tone.


texts: Books on the significance of the months in the Jewish calendar

texts:
I am looking for books/sefarim (Hebrew or English) that discuss the different months of the Jewish year, and their overall significance in relation to:

Zodiac Signs
Tribes
Chagim
Animals
Tanach/Chazal
Jewish Philosophy/Machshava
Anything else

Any recommendations would be appreciated.


texts: What is the role of a father in a family according to Jewish thought?

texts: What does the Torah, encompassing all of Jewish works, say about the duties and responsibilities of a father? I would like some sources on the matter.


texts: Listening to music during year of aveilut

texts:
Is one allowed to listen to music during aveilut after the shloshim for therapeutic porpuses?

Is there any difference between the way ashkenazim and sephardim hold?


texts: There is a medrash that after the story with Bilaam attempting to curse the Jewish people and instigating the incident with the Midianites and Baal Peor, Moshe prayed that there never again be prophecy amongst the nations. Where is this medrash?


texts: Why do we say "...resurrects the dead with great mercy..." in the present tense?

texts:
In one of the first few blessings in the Amidah we say "...resurrects the dead with great mercy..." using the present tense. Why?

Doesn't it seem out of place? It's not something that happens these days and doesn't relate to the other sentences in the paragraph which are things that He does all the time like "... Supports the falling... Heals the sick..."

And even when it will happen when Moshiach comes it will be a one time event ?!


texts: Would any sources seem to indicate that if one states when talking to Hashem “HaShem if I ever regret any of my mitzvot, I don’t really regret them.” then any regrets he would have in the future would not take away the reward for his mitzvot?


texts: Can you accidentally be mikayim the morning Shema?

texts:
If you say Shema in the morning, before davening oficially starts, as part of pesukdei d'zimra, and had no intention other than just saying the words, will you fulfill the mitzvah?
2 follow ups:

does it depend on whether you said "V'ahavta"?

What if you had the intention to not fulfill it?


texts:
Bereshit 2:9-10 tells about HaShem Elohim made to spring up every tree (in Gan Eden) pleasing to the sight, and tov for food and the Etz HaChayim (Tree of Life) also in the midst of Gan Eden, and the Etz HaDa’as Tov v’Rah (knowledge of good and bad). HaShem tells (2:16) Adam explicit not to eat from the fruit of the tree of good and bad. The rest is history, because Adam did eat of it and therefore sinned.

But what exactly was the sin (to disobey, eat, listen to the snake?)?


texts: Why is "Kedoshim tihyu" (Lev. 19) interposed between the chapters about illicit relations?

texts:
Chapter 18 of Vayikra (Leviticus) mostly deals with various forbidden relationships, but without specifying the individual punishments for transgressing them (just a collective warning to the nation that tolerating such behaviors will cause them to be "vomited out of the Land," and a brief mention of kareis for the perpetrators).

In ch. 20 the list is repeated (with variations in the ordering of the various relatives), and with penalties specified for each one - some court-imposed punishments, others Divine ones.

In between, in ch. 19, is a miscellany of mitzvos (Rashi to 19:2, citing Sifra, characterizes it as a section on which "most of the fundamental teachings of the Torah are dependent"), starting with "Kedoshim tihyu" - "You shall be holy" (which Rashi explains as meaning: "Separate yourselves from sexual immorality and from sin," and Ramban as saying: "Sanctify yourself within the permissible" - i.e., don't indulge your appetites just because the food or whatever is kosher).

Why this order? I'd think that chs. 18 and 20 should be juxtaposed, with ch. 19 either preceding or following them.


texts: What's bothering Rashi about the messengers delivering the king's decree in Esther 4:3?

texts:
Megillath Esther (4:3) states that

  in every province, whithersoever the king's commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes.

(JPS translation)

On its face, I would be inclined to imagine that, whenever the messengers arrived at a new location with the official proclamation of the new law, the Jews there suddenly wept and mourned.

Apparently this is exactly how Rashi understood it. Baruch SheKivanti.

Only, I understood it this way not just as Pshat (the simple meaning), but as the obvious explanation, without Rashi's prompting, in an age of internet, smart phones, and social media. Rashi, on the other hand, lived in a time not so technologically different from ancient Persia. So why did he think the reader of the Megillah might not get that this is how word traveled back then?


texts: PTIJ: Looking for other holiday cookbooks

texts:
I am looking for cookbooks that explore the recipes for the foods associated with different holidays. I have just finished my Channukah selection, the חובות הלביבות and am going to start the text with instructions how to make food for Pesach, מצות עשה (not the version specific to grandmothers). I am not linking to the vegetarian cookbook as that food is not associated with a holiday. Or happiness. Or anything good.

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


texts: What song did Avraham ben Avraham sing before he was killed?

texts:
Avraham ben Avraham or Count Valentine Potocki, converted to Judaism and was burned at the stake for doing so by the Roman Catholic Church. Before he was killed he sang a song that was later used in the Volozhin yeshiva and by Rabbi Isser Zalman Meltzer after Yom Kippur. Does anyone know what song he sang?

More Information about Avraham ben Avraham here:
https://en.wikipedia.org/wiki/Abraham_ben_Abraham


texts: Atheist Jew, but keeping the most basic Torah laws, what will wait him in the afterlife?

texts:
I am asking about a Jew. He is 100% materialist, atheist in his world view.

He keeps the most basic laws of Judaism: keeps Sabbath (not so strictly as Orthodox Jews do, but keeps), doesn't eat pork and doesn't mix milk and meat. (I don't know if he has brith, but I am nearly sure, that he has.) Not every weekend, but he is a regular visitor in a local synagogue.

I think, he does it because although he doesn't believe the religion, he wants to honor his religious friends and ancestors. Furthermore, this is the way of life he is accustomed to.

I think it would be nicer if he would do what God wants from him. But, somewhere I've read, that Judaism is more like law as simply a religion. And he keeps the law on a basic level.

So, what will happen to a Jew, keeping basic laws, but not believing anything over the pure matter?


texts: Are we still obligated to do capital punishment for Karet?

texts:
According to Halacha and the Torah, are we still obligated to do capital punishment like stoning people for sins like breaking Shabbat? Is this rule kind of swept under the rug or is there a reason why we don't do this?
 Rabbi Elazar ben Azarya states: “[More than] one person in 70 years [would be denoted a murderous court]."
can someone please explain this?


texts:
Per @user6591's answer on this question:

  See the gemara in Yoma 22b.
  This was orchestrated in order to ensure the longevity of his kingdom.
  As Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yehotzadak: One appoints a leader over the community only if he has a box full of creeping animals hanging behind him, i.e., he has something inappropriate in his ancestry that preceded him. Why is that? It is so that if he exhibits a haughty attitude toward the community, one can say to him: Turnand look behind you and be reminded of your humble roots.
  Sefaria's explanation based on Rashi spells out:
  This is why David’s kingdom lasted while Saul’s did not, as David descended from a family with problematic ancestry, namely Tamar (see Genesis, chapter 38) and Ruth the Moabite (see Ruth 4:18–22).

If this is so, that it's actually important that a leader have some sort of less-prominent background, why wasn't Rabbi Akiva made a nasi instead of Rabban Gamliel?

In Brachot 27b it says:

  Shall we establish Rabbi Akiva in his place? The Sages rejected that option because Rabbi Akiva, who descended from a family of converts, would be vulnerable. Perhaps due to Rabban Gamliel’s resentment he would cause him to be divinely punished as he lacks the merit of his ancestors to protect him.

It sounds like in Yoma that having a poor background is a merit because it humbles the person. So wouldn't this have been enough to protect Rabbi Akiva from Rabban Gamliel? Furthermore, surely Rabban Gamliel knew of many previous leaders who didn't have important "Yichus" - In fact, part of Rabban Gamliel's ancestry was the House of David, no less (exactly what was discussed in Yoma 22b) - why then should this disqualify Rabbi Akiva? Why would he attempt to punish him?


texts:
I had seen a footnote in Socinco on Pesachim (Or, for a real reference see note on בדיתא לבאי in M.K. 11a), I do not currently remember which page but it referenced a city that was mentioned in the Gemara which the particular manDeamar had as part of his name because he was from there i.e. somewhere in bavel. The footnote said to reference page x in a book called ‘Obermeyer’ I didn’t know what that was so I tried to look it up. I found a guy by the name of Jacob Obermeyer whose life mission was partially to go to these obscure places and recreate Talmudic maps. The book had the name “Die Landschaft Babylonien im Zeitalter des Talmuds und des Gaonats: : Geographie und Geschichte nach talmudischen, arabischen und andern Quellen,, von Jacob Obermeyer; mit zwei Landkarten”

However, I could not seem to find any remanance of this book anywhere. Not for sale, nor pdf or hebrewbooks etc. And so does anybody know the whereabouts of such a book?


texts: Why was Ephraim's count not affected by leaving early?

texts: According to the medrash pirkei deRebbi Eliezer (48) 200,000 Ephraimites left Egypt many years before Moshe took the Jews out and were killed. There are other midrashim and a gemarah which quote alternative figures, however all of them put the figure well into the tens of thousands if not more. However whenever a census is taken of the Jews in the desert Ephraim's numbers do not seem to be any less than any of the other shevatim. Why doesn't shevet Ephraim's numbers seem to be affected by the large group which left early and was killed?


texts: What are the Judean boundaries with regard to contemporary landmarks?

texts: What are the halachic boundaries of Judea (the inheritance of the Israelite tribe of Judah) with regard to contemporary landmarks/cities?


texts:
As DoubleAA has reminded me, the Mishna in Pesachim 2:5 forbids the usage of matzah that is tevel or heqdesh on the evening of Pesach. In his commentary on Nedarim 2:2, however, the Bartenura appears to suggest that it is merely a mitzvah that comes from an 'aveirah. As none of the super-commentaries appear to have a problem with this, how best might one understand that passage in the Bartenura?

For context, the mishna there says that one may make a vow that forbids him from utilising his sukkah, waving the four species and laying tefillin, but may not make an oath that prevents him from doing so (אמר: קונם סוכה שאני עושה, לולב שאני נוטל, תפלין שאני מניח - בנדרים אסור, בשבועות מותר שאין משבעין לעבור על המצות). Obviously, saying that one may vow to abstain from such things doesn't mean that one is necessarily permitted to do so, but that the vow stands.

In his commentary on the Mishna, Rambam implies that one should nevertheless still sit in the sukkah, wave the four species and lay tefillin, but that this would then obligate him to bring a qorban. Rav Ovadiah of Bertinoro explains similarly, and notes that it would be accounted a mitzvah that comes from an 'aveirah. To my confusion, the Bartinura then likens it to somebody who only has matzah of tevel or heqdesh on the evening of Pesach.

Seeing as the mishna in Pesachim forbids one from utilising such matzah at all, why would the Bartenura suggest that it is similar to somebody who makes a vow that precludes him from using the sukkah, and who then uses it and brings a qorban?


texts: Are there any grains that do not become chometz?

texts: Are there any grains or grainlike produce (not kitnios) that cannot become chometz?


texts:
I know a bit of Aramaic, but I'd really like to improve my skills. Recently I have been paying more attention to the Aramaic parts of our davening and sections from the Zohar featured in the siddur (Nusach Ari) but that is not enough to learn a language. Is there anywhere online in which I can start studying Hebrew's sister language?

I found this website, although it teaches Syriac-Aramaic, which is different in some subtle ways from Jewish-Aramaic, including using an entirely different script. (Also, Syriac is primarily used by Christians in the Eastern Lands, so it has little to do with Jews and Judaism, although I am sure there are surely some Jews who speak it.)

Put simply, I want to learn the Aramaic of the Targumim and other Rabbinic literature, so I can study that literature; online sources are preferred. Also, no Christian sources either! I know of a blog or two run by Christians that teach Galilean Aramaic for obvious reasons...


texts: What are some organizations that produce "Money was donated for Matanot Le'evyonim in your honor in lieu of Mishloach Manot" cards, with national, international, or Israeli scope?


texts: Does a body part taken from a dead person, and transplanted onto a live person lose its *Tumah*?

texts:
Does a body part taken from a dead person, and transplanted onto a live person lose its Tumah?

[May a kohen enter a room where there is someone who received a body part transplant from a dead person?]