texts: Where can I take my grandchildren to learn more about Judaism

texts: I have 2 wonderful grandchildren whose other grandfather is Jewish. However he isn’t an observant Jewish person, nand nor are his kids (my daughter in law is Christian, my son is Christian Catholic).  That said, I think it’s important for my grandchildren to learn about thisother part of their “family tree” and my son and daughter in law have said I am welcome to teach them about it since I find it so important. Now, I grew up in nyc and had friends from every faith tradition when I was younger, but I now live in Ohio and unfortunately my social circle is small and I don’t know any Jewish people here, so I don’t know where to start.  Can you share the name of a synagogue that would be open to a non  Jewish person attending and learning about the Jewish faith with my grandchildren?  Thank you.


texts: Is there a pattern to whether a year is full/regular/deficient? Is there an online source that lists them?

texts:
There is a pattern for leap years that follows a 19 year cycle. Is there a similar pattern for whether a year is shleimah/kesidran/chaserah? (i.e. some function that takes the year and returns the length of that year)

If not, is there any online (or not) resource that lists years and their length? (I could go year by year in hebcal and check how many days are in kislev and cheshvan in each year... but I'd prefer something a bit faster.)


texts:
The Posuk (דברים יא,יט) starts off:

  וְלִמַּדְתֶּם אֹתָם: Teach THEM

In the plural. However, the Posuk ends:

  וּבְשָׁכְבְּךָ וּבְקוּמֶךָ: When YOU lay down and get up

In the singular. Why the change?


texts: Why is no prayer better when there is no Minyan present than praying with less than 10 people?

texts:
My family is having a debate right now.  We all have different levels of Jewish observance. My mom and I attend Chabad services of which a Minyan is very important.  My sister attended services today for Sukkot and Shabbat and we did not have a Minyan. I have been saying Mourner's Kaddish for my grandmother (she does not have living children) and I asked about saying the Mourner's Kaddish for her today.  I was told that we can't say the Mourner's Kaddish because we don't have a Minyan present.  We had 6 men present.

My sister then argued and asked "why do we need 10? We have more than 1.  It seems arbitrary to have to require 10."

We searched online and found the significance of the number 10 but that doesn't answer my sisters question.  My sister's argument is essentially we are willing and 'able' to do the prayer so why not do it?  Wouldn't doing the prayer be better than not doing the prayer regardless of the number present?  I understand certain reasons why one doesn't do prayers alone but we are asking in the case of praying in public with more than 1 person but less than 10 present.


texts: Why does the Torah repeat 20 times that God hardened Pharaoh's heart?

texts: The Torah tells us twenty times, in the space of just a few pages [Ex. Ch. 4-14], that God hardened Pharaoh's heart so that he would not let the Israelites go.  Why this emphatic insistence on this one point?  Sure, you can argue that this fact was in some way important, but why was it that important?  Any sources?  (Nothing is superfluous in the Torah.)


texts: Does Orthodox Judaism Recognize Reform Conversions?

texts:
If a person converted into the Reform or Conservative (Masorti) Movements, would Orthodox Jews consider them to be Jewish in the first place?

This is also assuming the person keeps basic Kosher (not eating Treif foods or Milk/Meat together), is circumcised (if male), and went through study, a Bet Dein, and Mikvah.

Could this person (if male) be counted in an Orthodox Minyan as well?


texts: What is the purpose of beating aravot on Hoshanna Rabba?

texts: I'm not asking about the origin of this minhag. I'm inquiring of the purpose of the actual beating of the aravot on Hoshanna Rabba - i.e., the action, itself. What does the hitting of the aravot represent or do and what is its connection to Hoshanna Rabba specifically?


texts: In the story prior to hearing the 10 commandments, why is one instance of Moses' speaking to the people missing?

texts:
In relaying the story when B'nai Israel arrived at Mt. Sinai, the Torah mentions 3 cycles of G-d speaking to Moses to tell B'nai Isra'el something. You usually see a few verses of G-d saying something followed by Moses going to relay that to the people except for one instance. All verses are from Shemot chapter 19.

Verses 3 - 6 First time G-d speaks to Moses.

Verses 7 - 8 Moses speaks to the people, and returns to G-d
Verse 9 Beginning of verse, G-d speaks to Moses. At the end of the verse, it says "Moses returned the people's words to G-d".

This is the exception. Why don't we see any mention of Moses speaking to the people or knowing what they actually said?

Verses 10 - 13 G-d commands Moses to tell the people to prepare themselves and cordon part of Mt. Sinai.

Verse 14 - 15 Moses returns and tells them to prepare themselves for 3 days.


texts: What does ראש חודש אדר ה׳תשע״ה mean?

texts: I understand Rosh Hodesh Adar but not the last abreviation. What does it mean? I need to know the meaning of each letter of this abreviation.


texts: Bereishit 19 Interpretation- How many daughters did Lot have and were they married or not?

texts:
I've been reading Bereishit 19 in the Sefaria and Chabad translations, and I'm a little confused with the daughter situation.  In verse 8, trying to protect his guests, Lot offers the Sodomites his two daughters "who have not known(Sefaria)/were not intimate with(Chabad) a man".  Then, verse 14, there's a difference in the translations that has me confused. Lot speaks to his "sons-in-law" in a futile attempt to save their lives, who were either "the suitors of his daughters"(Chabad), or "had married his daughters"(Sefaria).  Which was it?  If they were just suitors/engaged, that would explain Lot's words in verse 8.  But if they were actually married, then -- what?  Was he just stalling for time(maybe recognizing and hoping for the angels' help?) by offering them virgin daughters? Did he actually have four daughters, two married and two virgins? Verse 15 doesn't seem to help, describing two "remaining daughters"(Sefaria), which could mean two of four total, or two daughters "who are here"(Chabad), which might mean either that there are just two and they were in the house during the incident or two in the house and two stayed with their unbelieving husbands.

How has this been historically understood in the literature - were there two (just engaged) or actually four daughters?


texts:
What prayer book / siddur, is this? (publisher)

http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_16079_576.pdf

The english transliteration isn't my thing but I like how at the bottom it says mourners recite kaddish drabbanan,..that they recite it after mishnayot.  A lot of siddurim are missing even that rather pertinent instruction that mourners recite kaddish drabbanan.


texts:
I am not clear what the rule is for drinking and then davening in the following sense (can be considered a follow to Drunken Davening).

On the one hand, in the SA 99 we have that someone is not allowed to daven if they have a reviit of wine (or I would assume an equivalent amount of alcohol in a different volume), and for larger volumes, we have that it depends if the person is sober enough to "speak before a king".

We also have the Mishna Berurah there on ד saying that even if one is used to drinking and feels no effects after one reviit of wine, they still may not daven.

What I don't understand is that if one feels no effects, what are they waiting for until they are allowed to pray again?

As an aside, do we use the same standard for getting an aliya in this respect (for both the oleh and the baal koreh)?


texts: Has the "Mäṣḥafä Kedus" (Holy Scriptures) of Beta Israel been translated into English?

texts:
From Wikipedia:

Mäṣḥafä Kedus (Holy Scriptures) is the name for the religious literature. The language of the writings is Ge'ez. The holiest book is the Orit (from Aramaic "Oraita" – "Torah") which consists of the Five Books of Moses and the books Joshua, Judges and Ruth. The rest of the Bible has secondary importance. Sources are lacking on whether the Book of Lamentations is excluded from the canon, or whether it forms part of the Book of Jeremiah as it does in the Orthodox Tewahedo biblical canon.[citation needed]
Deuterocanonical books that also make up part of the canon are Sirach, Judith, Esdras 1 and 2, Meqabyan, Jubilees, Baruch 1 and 4, Tobit, Enoch and the testaments of Abraham, Isaac and Jacob.
Non-Biblical writings Include: Nagara Muse (The Conversation of Moses), Mota Aaron (Death of Aharon), Mota Muse (Death of Moses), Te'ezaza Sanbat (Precepts of Sabbath), Arde'et (Students), Gorgorios, Mäṣḥafä Sa'atat (Book of Hours), Abba Elias (Father Elija), Mäṣḥafä Mäla'əkt (Book of Angels), Mäṣḥafä Kahan (Book of Priest), Dərsanä Abrəham Wäsara Bägabs (Homily on Abraham and Sarah in Egypt), Gadla Sosna (The Acts of Susanna) and Baqadāmi Gabra Egzi'abḥēr (In the Beginning God Created). Zëna Ayhud (Jews Story) and fālasfā (Philosophers) are two books that are not holy but still have a great influence.

https://en.wikipedia.org/wiki/Haymanot
Have these books all been translated into English? If so, where can I find them?


texts: Why does congregational prayer require a chazan / shaliach tzibbur (cantor)?

texts:
Talmud Brachot mentions some of the duties of the shali'ach tzibur in terms of some of his halachic responsibilities during prayer. But, I haven't been able to locate anything in the Talmud that explains why congregational prayer required a shalia'ach tzibbur to begin with.

Was this a historical phenomena that began because few people were familiar with prayers, and thus they needed a "leader" to recite prayers for them? Or is there some other basis? If so, since most people know how to read prayers, now, why do we need a chazzan, currently?

When did shlichei tzibbur, or for that matter, congregational prayers begin, in the format that we still have today? I assume that before the formalized siddur, people said whatever prayers they wished, individually.


texts: In the Yerushalmi Sotah (5:8) it says that Elihu ben Berachel was Yitzhak Avinu, who was niftar according to my calculations 10 years before Yaacov + fam descended to Egypt, which was around 93-94 years before the slavery started. So, if Iyov's punishment in the Book of Job was the suffering discussed in Sotah 11a for keeping silent while advising Pharoah,  how could he have ever met Isaac?


texts: Why do we call the Festival of Matzos "Passover"?

texts:
Today we observe what we call "Passover" or "Pesach" beginning on the evening of the 15th of Nisan, and then for seven days in Israel and eight days elsewhere.  But the Torah, at Lev. 23:5 and Exodus 12 describes "Passover" or "Pesach" as the day the Pesach offering was brought in the Temple -- the 14th of Nisan -- and Lev. 23:6-7 tells us that the Festival of Matzos begins on the following night (the 15th of Nisan) and continues for seven days.  During the first night (15th of Nisan), the Torah commanded the Jewish people to eat the Pesach offering made the afternoon before (on the 14th of Nisan).  Exodus 12:6-8.  Also, during the first night of the Festival of Matzos we were to retell the story of our redemption from Egypt.

Since all of these things occurred on what the Torah calls the Festival of Matzos, why do we call the festival "Passover" instead of by its Biblical name?


texts: What does having a Mehudar Etrog and Lulav mean over just having a kosher set?

texts: I often hear the word 'Mehudar' used during this time of year to refer to special Lulav-and-Etrog sets. What does Mehudar mean?


texts:
If someone is eating a mezonot food in the Succah, and forgets to say leisheiv basucah, (when) should they make it up?

Say it right now? Just skip it? Make a bracha achronah and restart the meal?


texts: Did Reform add anything new vis-a-vis responsa?

texts:
Teshuvot, or responsa, are the way much halacha has been settled since the Talmudic era. When the Reform movement started, did it continue this tradition of leading rabbis writing teshuvot, or did it stop the practice? If Reform rabbis do indeed write teshuvot, have any been accepted by Traditional Judaism?

This is similar to my Sadducee question but only here I am asking about the reform movement.


texts:
Talmud Berachot 10a tells the discussion between Yeshaya and Chizqia about children:

  מת אתה בעולם הזה ולא תחיה לעולם הבא! אמר לו מאי כולי האי?! אמר לו משום דלא עסקת בפריה ורביה. אמר לו וכולי
  Dead in this world and no life afterwards! -Why so much?! -Because you did not imply in fructifying & multiplying. - ...

What is, in fact, the response? Why was Chizqia losing his olam haba because of lacking one mitzva?


texts:
In Miketz, we read:

וַיַּ֣רְא יַעֲקֹ֔ב כִּ֥י יֶשׁ־שֶׁ֖בֶר בְּמִצְרָ֑יִם וַיֹּ֤אמֶר יַעֲקֹב֙ לְבָנָ֔יו לָ֖מָּה תִּתְרָאֽוּ׃
When Jacob saw that there was grain being sold in Egypt, he said to his sons, “Why do you keep looking at one another?” (Gen. 42:1)

What does this strange phrase mean?
-Rashi and Ramban say it means: “What are you waiting for?  Why aren't you out already looking for food?”
-Sforno says it means: “Why are you looking at one another as if each one of you expects another of you to go buy the food?"
-The Midrash says it means: "Since you are strong and handsome, do not stand together in one place, lest the evil eye prevail over you." (Midrash Tanchuma, Miketz 8:1)
-Along the same lines, the Talmud tells us it means:

“Do not show yourselves, when you are satiated, before [the house of] Esau or [the house of] Ishmael, so that they not be jealous of you, considering they suffer from hunger.” This teaches that one should not show he is full when others are hungry. (Taanit 10b)

In other words, do not show off your blessings to those who don’t enjoy the same.
This last explanation became the dominant one.  But why?  The two halves of the verse are obviously connected.  The first half is "When Jacob saw that there was grain being sold in Egypt, he said to his sons." The second half, “Why do you keep looking at one another?”, only makes sense with Rashi and Ramban's explanation.  But if so, what’s the reason for informing us that Jacob told his sons "get moving"?


texts: Is there a source for Og throwing a mountain?

texts:
There is a well known aggadata from maseches Brachos 54b concerning Og desiring to throw a mountain on klal yisroel and how Hashem arranged his demise.

However, I was reading to one of my children from 'Tell me the story of the parsha'. In parshas Devarim on page 19 is the following:

  Next to the might Og the Yidden looked like ants. He lifted up a big, heavy mountain and threw it at the Yidden, sure that it would kill them all at once. But Moshe Rabbeinu quickly wrote the name of Hashem on his stick and picked up the mountain that Og had thrown.

Afterwards the book continues with the aforementioned, well known aggadata.

There are many embellishments throughout this book. But usually the stories are based off some basic source. I don't know of one for this story. I checked in my Otzar Ishei Tanach and didn't find anything close to this, only the other aggadata.

So, is there a source for this story?


texts: Predisposition of a person based on day of birth

texts:
In a shiur by Rabbi Israel Yakobov there was the concept of certain predispositions / inclined character traits of a person based on the specific day (Sunday-Monday) on which they were born mentioned. I remember hearing a short outlook for Tuesday.
What is the source for that concept and could you shortly compromize the ascpects for the other days (or just link a full disclosure)?


texts: At times, it is possible for one’s connection to Hashem to lower a bit, resulting in a lack of Emunah and anxiety. (Shall it not happen to anyone!) What are some ways to destroy anxiety? Can you list sources in the Gemara or other books that discuss anxiety, and how to cure it? Thanks!


texts: Is the brochah made on gum for the base or the flavoring?

texts: When the brochah shehakol is made on gum, is the brochah being made on the gum base, or the flavoring? (I'm assuming one makes a brochah on gum, but maybe not: see http://torahmusings.com/2010/11/chewing-gum-bracha-or-no-bracha/.)


texts:
My family has a minhag to wait less time (3 hours as opposed to 6) between Meat and Milk on Shavuos. I was wondering if this has a written source?

[or if not, has anyone else heard of it?]


texts: What is the significance of using shevet vs. mattot in Parshat Mattot?

texts: In Parashat Mattot the word matteh is used in place of the more commonly found shevet?  Why is that?  They both mean tribes no?


texts: There are various Hashkafot in regards to Mussar from Rav Yisrael Salanter's Derech to the Hassidic Musar based Sefarim (most Chassidishe Sefarim are Musar). What's an example of Sefaradi Musar Derech?


texts: Can you have a shliach do something you have sworn not to do?

texts: If you swear not to do something can you send someone to do it for you?


texts: Who should walk the Chosson and Kallah to the Chupa?

texts:
At the Chuppah in some weddings I've been to, the father and father-in-law escort the Chosson and the mother and mother-in-law escort the Kallah. In others, the mother and fathers each escort their own children.

What are the reasons behind these two different customs? Is there a specific reason for each? And are there any other customs?


texts: How exactly are the three tamei klipot the source of a forbidden thing?

texts:
I often hear that something which is forbidden originates from the three tamei klipot - where no good comes from - and as such it cannot be used for good. However, that which is permitted originates from klipat nogah and therefore can be used for good.

This would be clear to me if by something forbidden it meant something which is prohibited to the point that is even forbidden to benefit from it. However, if it is only forbidden for for some uses (i.e. having relations, eating, wearing, et al ...), but is permitted for other uses (e.g. a forbidden thing from which it is permitted to derive benefit), then how does such a thing originate from a place where there supposedly is no good (i.e. the three tamei klipot) if part of it either is good or can be used for good?

If the answer is that such a forbidden thing has sources in both types of klipot, then what is the source of this?


texts:
Rambam, in his Commentary to the Mishna (Sanhedrin 10), enumerates 13 "עיקרים" or "יסודות", which he holds are the core "principles" that every Jew is expected to believe. (Summary in English.)

But what are these "עיקרים"? Are they axioms in a mathematical sense; a set of statements with which all Jewish beliefs and truths will follow? This cannot be, for certain "עיקרים" follow logically from others. For instance the tenth יסוד (God knows the actions of humans and is not neglectful of them) is implied logically by the eleventh (God rewards those who obey the commands of the Torah and punishes those who violate its prohibitions). The fourth יסוד (God existed prior to all else) follows from the first (God exists; God is perfect in every way, eternal, and the cause of all that exists; all other beings depend upon God for their existence). Thus, these "עיקרים" cannot be the core of an axiomatic system.

Are they simply what Rambam felt were the most important beliefs in Judaism, regardless of their logical dependencies? This is hard to understand. Why then, would Rambam count the Resurrection as an עיקר (the thirteenth) when it is never explicitly mentioned in Tanach alongside God's unity (the second), which is explicitly stated in a verse that we say twice daily? In other words, it makes Rambam's identification of the "most important" beliefs seem somewhat arbitrary.

So, in light of the above, my question is: What are these 13 עיקרים? What identifying factor separates them from all other statements that are true according to the Jewish faith?


texts: Different type of blessing for rain and snow

texts:
One of my friends who lived in Israel explained that, of course, precipitation during the "winter" months is vital and it is considered a great blessing from G-d. This we know is alluded to several times in the Torah, for example in the 2nd paragraph of the Shema, among other places.

But my friend said that rain is an immediate blessing, whereas snow is a "deferred" blessing because one must wait for the snow to melt to receive its rewards.

This is an obvious "scientific" explanation. But, I'm curious if any Jewish source such as Talmud, a commentary, a rav, etc. may have mentioned or alluded to this idea. This may be a "wild guess", and just my friend's statement, of course.


texts: What is the source for untying things before going under the chuppah?

texts: At a wedding recently I saw that the grooms shoes were untied, someone explained to me that there is a custom to make sure there are no knots under the chuppah. Where does this come from?


texts: What is the first source for making an Aufruf?

texts: What is the earliest record or source for making an Aufruf in some communities on the Shabbos before a wedding?


texts: How to reconcile the possibility that Rashi had a slightly different text of the Torah

texts:
In the Parshah of Chayei Sara, in Bereishis 25:6, there is a Posuk that refers to הפילגשים - "the concubines".  Rashi expounds that since the word is missing a Yud, it must be a reference to the fact that Hagar and Keturah were one person and that is how the Torah is alluding to this fact (see Rashi there).

The question is: What missing Yud?

Artscroll's comment answers that: "Rashi's text of the Torah had the spelling פילגשם, without the letter י of the ים suffix which indicates the plural ..."

Does this mean that in Rashi's time the text of the Torah was actually slightly different - so much so that Rashi took the effort to expound a particular missing Yud that we don't actually have on our modern Torah scrolls?

If so, wouldn't it be more appropriate for modern Sofrim to "fix" this issue by leaving out the Yud (since we can trust Rashi on this presumably)?

I'm curious about this.


texts: Do I Say morning blessing twice If I fell asleep again?

texts: If I washed my hands and did the morning blessing although later I went to sleep for like a couple hours 3-4 maybe less do I have to say the morning blessing of washing hands again after I wake up?


texts: What is the official title for the wife of a Jewish king?

texts:
The Rambam in Hilchos Melachim U'Milchamot 1:5 writes:

אֵין מַעֲמִידִין אִשָּׁה בְּמַלְכוּת שֶׁנֶּאֱמַר (דברים יז טו) "עָלֶיךָ מֶלֶךְ" וְלֹא מַלְכָּה.
We may not appoint a woman to the kingship. As it says, “upon yourselves a king” (Deut. 17:15) - ie a “king” and not a “queen”

While this explicitly teaches that we can't appoint a woman to royalty, what if her husband is king? By extension, would this mean that her title is now "queen?"
(feels like it could be tricky to call her that- there could hypothetically be 18 queens concurrently?!)


texts: If someone ate non-kosher meat willingly, but wasn’t aware that it contained forbidden blood/fat, are they “cut off”?

texts: If one knowingly ate non-kosher beef, but didn’t think/realize that it could cause karet due to forbidden fats or blood, do they still get karet if these forbidden items were in fact in the meat?


texts: It seems that, at least for Ashkenazim, the proponderance of poskim prefer "al kol mah sheBARA" over "sheBARASA" (or sheBARATA) and yet sheBARASA has become more common.  Can anyone explain how this came about?  On the sheBARA side you have the gemara in Berachos, the Rosh, The GRA, Chayei Adam, Kitzur Shulchan Aruch, Mishna Berura (accepts both but seems to prefer sheBARA) and probably Aruch haShulchan.  On the sheBARASA side I find only the Magen Avraham and the gemara in Eiruvin which the GRA says is a mistake.


texts: Where can I walk with an eiruv techumin?

texts:
How does an eiruv techumin work (assuming I live in a city):

1) I put my eiruv within 2000 amos of my house and I can walk throughout the city, and in 2000 amos in any direction from my eiruv

2) I put my eiruv within 2000 amos of my house and I can only walk within 2000 amos of my eiruv

3) I put my eiruv within 2000 amos of the edge of the city that I live in and I can walk throughout the city and 2000 amos in any direction from the eiruv

4) I put my eiruv within 2000 amos of the edge of the city that I live in and I can only walk within 2000 amos of my eiruv (I realize that this one doesn’t make sense- you wouldn’t be able to leave your house)

5) other?

Sourced answer please!


texts:
Recently I learned that in the service of Shabbat there are no petitions made to God, as it is believed God is also resting. Unfortunately I read this a few weeks ago, and cannot longer find the reference.

Anyway, my question is, do Judaism (or maybe only e.g. Orthodox) believe that in Shabbat God is also resting?

If this is the case however, when exactly would God be resting? Because there are hours of the day when it is Shabbat in say Australia but not in Canada, and vice versa.

Sorry the two questions together, but they are necessarily related.

PS: non Jew here.


texts: Are converts expected to be more observant than the community they are joining? For example, if most married women in a community don't don a wig or head scarf, would this be acceptable behaviour for the convert as well? If a convert was super-observant during the conversion process and then after their conversion gradually became as relaxed as the other members of the community in terms of observance, would their conversion be invalidated? I guess the gist of my question is, is a convert expect to assimilate to the community they are joining, or are they expected to be super super observant, even if this means exceeding the norms of that community?


texts: Restaurant serving meat during the 9 Days

texts:
Can a kosher restaurant serve meat during the 9 days?

Asked another way, can I go to a "kosher" restaurant that does serve meat during the 9 days, and simply not eat meat?


texts:
I looked through Shulchan Aruch, but, although there are entire chapters (OC 453–462) describing how to make matza, there's a not a single mention of how to make hamentaschen. What is the halachically correct way to make hamentaschen? Sourced answers would be preferred.

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


texts: Jew b'shogeg on Shabbos cooked food on one burner, and thereby heated food in a pot on the burner next to it

texts: A Jew b'shogeg cooked grilled cheese by lighting a burner under a pan on Shabbos.  He meant to do it and knew it was Shabbos, but he didn't know the penalty for it, which is s'kilah God forbid.  So it qualifies as shogeg.  By lighting this burner, he thereby warmed the pot next to it that contained completely cooled off, fully cooked soup that was fully cooked before Shabbos.  Would another Jew be able to eat this soup, even though it may have been warmed by the other Jew's forbidden act, and it probably was because the soup pot is warm to the touch from being heated by the burner next to it.  Or would it possibly be mutar to eat it because the Jew would have eaten it anyway, even without it being warmed up.


texts: Food utensil on loan from now-dead non-Jew

texts:
Do non-Jews have laws of inheritance in halacha? If so, what are they?

Okay... that's not my real question, though I think it's a good part of my real question; in the interests of avoiding the so-called X-Y problem, I'll state my real question in full.

Someone I know obtained a utensil that required t'vila (immersion in a mikve) and was unable to immerse it before he needed to use it, so instead gave it to a non-Jew and borrowed it for long-term use (on an indefinite loan, that is one with no term).

The non-Jew has now died.

Who owns the utensil?

If the Jew owns it now (e.g., perhaps, if there is no halachic law of inheritance for non-Jews, their stuff becomes hefker, and whoever has possession acquires it), does he have to immerse it?
If someone other than the Jew owns it now, then does the Jew need to return the loan? (Does he need to notify the owner, or can he just hold on to the item until such time as the owner claims it, even if that's never going to happen?)

Sources or arguments, please.

And yes, I know: I won't rely on answers what I read on this site for practical halacha.


texts: Could the anshei beit av wash their clothes and cut their hair on Thursday?

texts:
Taanis (2:7):

אַנְשֵׁי מִשְׁמָר מֻתָּרִים לִשְׁתּוֹת יַיִן בַּלֵּילוֹת, אֲבָל לֹא בַיָּמִים. וְאַנְשֵׁי בֵית אָב, לֹא בַיּוֹם וְלֹא בַלָּיְלָה. אַנְשֵׁי מִשְׁמָר וְאַנְשֵׁי מַעֲמָד אֲסוּרִין מִלְּסַפֵּר וּמִלְּכַבֵּס, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת:
The kohanim of that week (but not that day) may drink wine at night but not by day (because there may be too much work by day, and they’ll need to help the kohanim appointed for that day). The kohanim of that day may not drink wine even at night (because they work at night as well). The kohanim of that week may not cut their hair or wash their clothes (so that they will do so before their week starts), but on Thursday they may because of the honor of shabbos.

The mishna doesn’t say if the daily kohanim (of Thursday) can cut their hair and wash their clothes on Thursday or not.               On the one hand, they have stricter halachos (like by wine), and from the fact that they aren’t mentioned with the others as muttar, so they wouldn’t be allowed to, but on the other hand, “they may because of the honor of shabbos” applies to them to, so the would be allowed to.
So is a “Thursday kohen” allowed to wash his clothes and cut his hair or not?


texts: How could Moshe put the avnet on Ahron by himself?

texts: How could Moshe Rabbeinu put the avnet on Ahron and his sons by himself (see yoma :ה, or the passuk); the yerushalmi in yoma, when describing how to put on the (32-amah) avnet, says that the cohen in question would stand still while 2 other people walked in circles around him, wrapping it in both directions at the same time - it's a 2 person job, and both parts have to be done simultaneously for it to be wrapped right?


texts: I'm having trouble understanding the concluding phrase in the famous Hannukah song O Hannukah, which is על הנפלאות אשר חללו המכבים.  What root is חללו and what is its meaning here?  How to translate the phrase?


texts: Making a Berachah on rabbinically prohibited foods

texts: Should one refrain from making a Berachah on rabbinically prohibited foods, or does that rule only apply to biblically prohibited foods?


texts: If I sign a contract without reading it (such as a website's Terms and Conditions), is it halachically binding?

texts: Many websites and computer applications require users to agree to "Terms and Conditions". However, few users actually read them. Are such conditions halachically binding? Does it depend on whether such conditions are reasonable in some way?


texts: What blessing is recited on grape juice from concentrate? Does the addition of the water to the concentrate (usually 3 to 1) change the status of the grape juice to "too diluted" to require Borei Pri Hagefen?


texts: One People, One Heart vs. One Heart, One People?

texts:
When the Egyptians were chasing the Israelites, Rashi says they did so "with one heart as one man" (Shemot 14:10):

  נסע אחריהם: בלב אחד כאיש אחד

When the Israelites stood at the foot of Har Sinai, he uses a similar language (Shemot 19:2) except that the language is switched to "as one man with one heart":

  ויחן שם ישראל: כאיש אחד בלב אחד

Why the difference?


texts: Are there any debates about the presence of entire words in Scripture?

texts:
Besides for the odd letter, such as an extra Vov or Yud, what Scriptual verses that we would find in Tanach today, were once or still debated by Halachic Authorities as to what is the correct text. Or has the text of the Chumash and Nach always been clear as day as to what the exact text is?

To be clear, an entire word must be missing or added to satisfy the above.

For some background why I am asking this question, please see my other question: Did Mesushelach survive the flood according to any sources?


texts: Generally speaking, the contemporary practice is to be very machmir when it comes to Pesach, above and beyond the letter of any law. I'm curious to know if there have been any relevant rulings or customs regarding using (clean, of course) seltzer-makers (such as the SodaStream) on Pesach, if they were used year-round in a chametz kitchen.


texts: Many famous rabbanim have had the last name מרגליות. A couple that come to mind are ר' ראובן מרגליות and ר' אפרים מרגליות. Are they related? Where could I find genealogical information on such people?


texts: דבר לח (liquid) is not a חיבור (connection)?

texts:
According to (חוות דעת (צ"ב כ׳, a דבר לח (liquid) is not a חיבור (connection), and, therefore, if there's spilled milk on the ground and a hot meat pot is placed on it, we don't need 60x the volume of the milk to permit the contents of the pot.

Now, שו״ע צ״ב ו׳ establishes pretty clearly that we generally need to be concerned about liquid spreading through the walls of a pot, and in ז׳ it's discussing emergent situations that require an exception. But רמ״א gives the exception based on the idea that whatever is on the bottom "wins" (the milk is cold, so the food in the pot is fine; had the milk been hot, there would still be concern of it spreading through the pot). So why does חוות דעת frame it this way? First of all, I thought a liquid was a connection. I guess not. What ramifications might there be in other areas if we held that it was? Now that it's not, what does this mean in other דינים? In short, my question is, למאי נפקא מינה שיטת חוות דעת דדבר לח לא מקרי חיבור?


texts: Found animals in Y'rushalayim going straight to the Mikdash without waiting for the owner?

texts:
If one finds an animal (of certain species) in or around Y'rushalayim [when the Beis Hamikdash is up and running] one can assume it was destined to be brought as a karban and give it to the custodians of the Beis Hamikdash materials to be offered as whichever karban suits it. (Sh'kalim 7:4)

Also, if one finds an animal in public there is a protocol to follow to decide initially if it is likely to have been lost - as opposed to being far away from but in the care of its owner - and then to determine whether and how its owner should be identified for the purpose of restoring the animal. (Baba M'tzi'a 2:9)

At what point does the assumption that the animal near Y'rushalayim is destined for service kick in vis-à-vis the protocol for returning lost animals in general?

Is the latter forgone in favor of the former?
Does the initial check for signs of ownership (e.g. being saddled, being fenced in, etc.) need to be surpassed before collecting it and shipping it up the hill to the mikdash?
Does the second stage of attempting to find the owner and all that it entails have to transpire before this conclusion can be reached?

The commentaries on Sh'kalim mention the possibility of the owner appearing, but only in discussing the opinion of R' Y'huda and not the main rule in the mishna. So it's unlikely that this rule circumvents the general hashavas aveda ones. Maybe the owner's status only matters because R' Y'huda's case is that of the karban pesach, which needs to be tied to the correct owner for reasons unrelated to hashavas aveda?


texts: I had been taught that Elokim is a unification of Divine Feminine and Masculine from the root Elo-aH. Is this the case or is the Name Elo-aH also masculine?


texts: Are the tagin considered part of the letter itself?

texts:
When writing a Torah, each letter must be written according to a specific shape / form that is defined for each letter. Certain letters contain tagin (crowns). Are these tagin considered part of the definition of the letter form / shape itself?  When a sofer writes one of the letters that have the tagin, is he required to put those tagin there because the rules of how the letter must be drawn include instructions and requirements for drawing it with the tagin?

Applications of this question:

1 - If the tagin are part of the definition of the letter and the Sofer does not include them, would that disqualify the Torah, since he is not writing the shape of the letters correctly?

2 - In the written Torah there are 2 upside down nuns - one before Bamidbar 10:35 and one after Bamidbar 10:36.

Tikkun Sofrim (Tel Aviv 57725) shows the upside down nuns with the tagin ("crowns") on top. If the tagin are included within the definition of the shape of the letter, then if the nun is turned upside down, shouldn't the tagin be on the bottom rather than the top.

Note: Thanks to DoubleAA for pointing out that in the drawing it is backwards, not upside down. There may be different permissible interpretations on how the Nun is allowed to be drawn, here. I know that in many Sifrei Torah, I have seen it upside down, but I don't know if the tagin are drawn on top or on the bottom.


texts: Does one say birkat ha-ilanot on Shabbat?

texts:
When seeing two trees in bloom during the month of Nissan, one says a once-a-year bracha known as birkat ha-ilanot. This year, Rosh Chodesh is on Shabbat. I understand that some say, according to kabbala, that the bracha is best not said on Shabbat.

What is the normative halacha regarding saying it on Shabbat? Is the idea of not passing over a mitzva relevant here?


texts: Why are the lulav, aravot and haddasim bundled?

texts:
Why are the lulav, hadassim and aravot bundled together? What's wrong with leaving them separated? Why not bundle the etrog with them? Why is it separate?
Are there any hints / references in the these 3 must be bundled, but the etrog must be separate?


texts: A list of all the miracles associated with the Man (Manna)

texts:
The Ibn Ezra on Sh'mot 16:35 writes

  נסים רבים היו במן

I know of some of the many miracles associated with the mon but is there a complete list anywhere with citations and sources?

So far here are what I know based on what I have read and heard (from text, lists, medrash and word of mouth, though I don't have sources for each or know that each is authoritative/supported):

the falling of the mon in general
that it could taste like whatever the eater wanted it to
it was absorbed completely in the body leading to no bodily waste
it fell closer to the camp for righteous people
Yehoshua's fell near Moshe
it was not visible on Shabbat though it fell
no matter how much anyone collected, it became 1 omer
1 omer became the amount each person needed
it evaporated by mid day
the amount collected on Friday became 2 omers
the extra turned rancid by the next day except the doubled portion on Fridays
the mon stayed in the Ark and didn't run rancid
the mon collected right before Moshe's death stayed good for the 40 or so days until people made bread in Canaan
it stopped at Moshe's death


texts:
Are there any sources that the following case would constitute causing others to sin?

A person addressed a nonreligous Jew about keeping kosher, and tried to make him keep kosher. The non religious Jew said he doesn’t keep kosher but does not eat meat and cheese. The religious Jew replied “You might as well eat meat and cheese if you're eating nonkosher.” The non religious one took this advice and started eating meat and cheese.

Does this mean that the religious Jew caused the nonreligious one to sin, and will receive punishment every time the latter eats meat and cheese?


texts:
What are the different Hashkofas (outlooks/philosophies) in understanding free choice in a matter versus HaShem's Will occurring in that same thing?

For example, if my wife divorces me, did she freely will that to happen or was it decreed by HaShem for that to happen to me?


texts: Does a married woman going through the conversion process need to cover her hair?

texts:
A married Jewish woman is required to cover her hair.

If a woman that is married is going through the conversion process does she have to cover her hair?


texts: the difference between the wise and the clever

texts:
Someone, years ago, told me the difference between the chacham (wise) and the pikeach (clever) men; the chacham does not enter, where a pikeach knows how to escape from. (החכם לא נכנס, משם פיקח יודע איך לצאת) (or something like that).

I love the wisdom in this quote, but I have been unsuccessful in finding the source for this aphorism. I've asked my rabbi, who did not recognize the quote (but did point out that in many instances chazal point out that the chacham shows foresight, or thinks ahead). In sefaria.org I have tried to search on the combination of keywords חכם and פיקח, but I could not identify results that resembled the aphorism.

Is there a source for this aphorism? And if yes: what is that source?


texts:
Sleep paralysis is an intermediate state between sleep and awakeness in which a person experiences temporary paralysis. Would this state be considered sleep, awakeness, or its own unique category for the purpose of halacha?

One example of a halachic outcome of this question: One who sleeps more than the period of shitin nishmei must wash their hands upon awaking (Mishnah Berurah 4:34); it could be relevant whether a period of sleep paralysis is counted towards the shitin nishmei.


texts:
When one separates the "first tithe", which needs to be given to a ben Levi, may he give it to a kohen instead on the grounds that he is of Levi lineage?

Would this at least work b'di'avad to relieve the rest of his crop of tevel status (assuming t'ruma had been separated as well) since the kohen could use some part of what he received for ma'aser as t'rumas ma'aser himself (citation needed)?


texts: What is the source of the Magen Dovid (Star of David)?

texts:
What is the source of the Magen Dovid (Star of David) in Rabbinic Judaism?

When was it first used, and for what?


texts: What do we do with Chazaka's that don't seem to hold?

texts:
Inspired by this comment, there are Chazaka's (presumptions) and principles of נאמנות (trustworthiness) in Halacha that no longer hold in our practical experience.

One example is עד אחד נאמנן באיסורים. As linked there, if someone isn't under suspicion (and it is an aveira to be חשד בכשרים) their statements about their Kashrus should be believed. On the other hand, centuries* of practical experience has shown us that when someone has a financial incentive there is not an insignificant chance that they will lie (e.g.) especially when the financial stakes are high. Also, I have seen a lot of just downright ignorance in believing something to be Kosher, and perhaps claims of something being Kosher based more on a failure to do due diligence rather than real dishonesty.

Another is example is חזקה אין אדם מעיז פניו בפני בעל חובו, where anyone involved in a Beis Din cases that I have spoken with says that the bald face lying in front of a creditor is rampant. Although this particular one is a bit different, as it functions to makes us more suspicious of the borrower, not less (perhaps his credible sounding claims are lies because he doesn't want to lie all the way, even if he is inclined to lie), so it is hard to apply an observation that borrowers are more dishonest to establish their credibility.

So how do we approach this observation in differences between the framework of Halacha and our present day observations?

*A very big Talmid Chacham involved in Kashrus told me that there were takkanos in Europe going back a couple of hundred years at least to require retail food sellers to have certification because of this problem.


texts:
Does the Torah require a Jewish Monarchy?

When the people asked Nevi Samuel to appoint a King he strenuously objected to the appointment of a King! (1 Samuel 8:6, 11-18)

Maimonides (Hilchos Melachim 1:1) states that it is an OBLIGATION to appoint a King when we enter the Land of Israel, based on the passage in Devarim 17:14-20. What do other authorities state, in light of Samuel's displeasure?

It seems to me that this passage in Devarim 17 must be read in light of the passage (Shemos 19.6) in which Israel is called "a kingdom of Priests and a holy nation!"

Additionally, why does the Torah say in Devarim 17:15, "one whom HaShem shall choose?"


texts:
When a word starts with one of בגדכפת and the previous word ends in a vowel, usually the בגדכפת letter does not get a dageish unless it falls into one of the exception categories.

What happens if you mispronounce a word that falls under this category and ends in a consonant, and then you notice your mistake right away?

Options:

Repeat the word as normal, without the dageish.  This sounds a bit strange, since the reason it loses the dageish is because it's connected to the previous word.  In this case it's not, but maybe we should pronounce the word as the mesorah dictates anyway.
Repeat the word, but with a dageish in the first letter.
Go back to the word before it so you can pronounce it properly without the dageish and still have it sound right.

But what if the word before is Hashem's name?  Should you say Hashem's name again for the sole purpose of making the dikduk come out right?  (Example: Isaiah 54:5)

The same question applies to a word that starts with a dageish chazak because of דחיק or אתי מרחיק.


texts:
While the Torah appears to exemplify the status of a Bechor (first born) - there appears to be a pattern throughout the Tanach of the younger brother carrying on the legacy and success of their ancestors. Some straight forward examples include:

-Yitzchak younger than Yishmael
-Yaakov younger than Esav
-Yosef younger than (most of) his brothers
-The hand switch of Yaakov on Ephraim and Menashe
-Moshe younger than Aharon
-David not being the oldest son of Yishai
-Shlomo not being the oldest of David

Any sources or insights for the deeper meaning of why this pattern is present?


texts: I heard in a shiur that Shabbos sent a letter to Ibn Ezra. Can anyone find the text of the letter or if it exists, and/or summarize it and find out who the source for this legend is?


texts: How many species of fish don't have simonim when caught?

texts:
The Torah in two places (Sefer Vayikra Perek 11 & Sefer Devorim Perek 14) lists the two signs necessary for a sea creature to be eaten: It must have fins to swim with and scales on its body like armor (See Rashi in Vayikra Pasuk 9).

Rashi there (Pasuk 12) brings a Medrash Toras Kohanim which derives from this Pasuk (12) that sea creatures are kosher even if these signs are not on them when the creatures come up from the water, as long as they had the simonim while in the water. One can presumably assume then that there are such creatures who this applies to - they have the kosher signs while swimming in the water, but lose one or both of the signs while coming up. How many species does this apply to?


texts: What Bracha should you say on a Hurricane?

texts:
What Bracha should you say on a hurricane? Oseh Ma'aseh Vereishis?
You say Birchas Gomel if you travel over the sea; do you also say it if the sea travels over you?


texts: Surgery During the "The Three Weeks" and Tisha b'Av

texts: Are there restrictions having surgery during the "Three Weeks" and Tisha b'Av? What are the sources for restrictions/limitations if there any?


texts: Masada - heroic martyrdom or immoral murder/suicide?

texts:
Was the mass coordinated mutual killing at Masada (for lack of a better term) an act of heroic martyrdom or immoral murder and suicide?

While it is unknown for certain what exactly transpired, according to the only recorded history of it, nearly 1000 Jews withstood the Roman occupation of Judea, and attempted to fight back, by retreating to Masada and setting up a military outpost and refuge there, until they were ultimately trapped on the mountaintop. In the end, 10 men were selected to kill all the others, and one of them was selected to kill the 9 remaining men and ultimately kill himself at the end of it all.

On the one hand, they were likely trying to prevent torture, murder, rape and pillage from befalling themselves at the hands of the Romans.

On the other hand, who could say for certain that the Romans would have done that to them? Furthermore, if they had negotiated a peaceful surrender (especially if they hadn't first engaged in attacks but truly acted as though their retreat to Masada was for purposes of refuge from the war rather than a military strategy) they likely would have been taken as captives and perhaps enslaved but not specifically tortured or killed.

Much ink has been spilled on the subject of martyrdom (LeHavdil from the oceans of blood that has been spilled in actual martyrdom). What can be inferred, from that literature, regarding the specific case of Masada (assuming the story as generally understood, as summarized above, is what actually transpired)?


texts: Why is there no bracha on parshat zachor

texts: When we read/hear parshat zachor on shabbat zachor, we are fulfilling the mitzvah of Remember what Amalek did to you (Devarim 25:17). Why do we not say a bracha on the fulfillment of this mitzvah?


texts:
Why does Onkelus usually translate the name Elokim as Hashem?
For example in the following pasuk (Bereshit 5:1):

זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ

is translated like this:

דין ספר, תולדת אדם:  ביומא, דברא ה' אדם, בדמות אלוהים, עבד יתיה

The first Elokim is translated as Hashem, and the second is left as it is.
What is the reason for translating Elokim as Hashem?
What is the reason for inconsistency in the same posuk?


texts: Origin of Yisha'yahu (Isaiah/יְשַׁעְיָהוּ)'s name

texts:
Does Jewish tradition teach us anything that might explain the origin of the name Yisha'yahu/Isaiah/יְשַׁעְיָהוּ?

I am referring to the prophet who bore the name.  If his name means, as it seems to, "G-d is salvation," what might be the meaning behind it?  From what, exactly, might his parents have been hoping to be saved?  Based on what we know from the biblical narrative and Jewish commentary, was the political instability in the House of David felt throughout the land at the time of his birth?  Was the eventual invasion of the Assyrian army seen as inevitable or likely?  Was there something else going on?  Or does it just seem to be a nice name?


texts:
The Gemara in Chullin (137b) asks where several characters of the Megillah are found in the Torah: Esther (Devarim 31:18), Mordechai (Shemos 30:23), and Haman (Bereishis 3:11).

Then it throws a curveball: Moshe min haTorah minayan.

Where is Moshe in the Torah?! Look in almost any parshah from Shemos to Ma'asei and you'll find his name. What does this mean, where is Moshe in the Torah? However you explain the question, how does the answer (Bereishis 6:3) answer it?


texts: The Brakhah 'Ha-Tov ve-ha-Meitiv' and Wine

texts: I think I vaguely remember that one of the occasions when one makes the brakhah 'ha-tov ve-ha-meitiv' is when you have been drinking wine and someone brings out another bottle of wine that is of a better quality than the one you have been drinking. Am I remembering right? Is it the practice nowadays to make make the brakhah in this situation? Are there any details or conditions to know about?


texts: The gemara in Gittin 90b has a memoir that says if a man divorces one's wife the mizbeach, the altar, cries over this. Why and how is the mizbeach connected to marriage and the separation of man and wife?


texts: PTIJ: Why not to a maid servant's ear also?

texts:
To keep a male slave after 7 years, we strike through his ear with a nail. But for a female slave, the text says (Devarim 15:17)  וְאַ֥ף לַאֲמָתְךָ֖ תַּעֲשֶׂה־כֵּֽן׃
"and the nose, to your maidservant you should do thus"
Why would the instruction be to do thus to the nose of a woman, but the ear of a man?
As a secondary question -- I don't know if this should be separated --
do we make allowances for less efficient work by a male slave after seven years because he is attached to a wall, or is walking around with a piece of door post permanently affixed to his ear?

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


texts: In the Beresheit account of Creation, a day begins at sundown and ends the next day at sundown. But we know closer to each of the Earth's poles, an actual day can last up to six months. The sun rises and/or sets in six month intervals. How do we reconcile this with the apparent 24-hour day in the Creation narrative?


texts:
I've been taught, often enough that I thought it was universal, that there are no unnecessary words in torah (chumash) — every word is there to teach us something.  I've seen plenty of discussions in the g'mara that seem to follow this principle, too, understanding that two similar-seeming verses (or words) are there to teach two different principles because they can't be serving the same purpose.

For example, Sanhedrin 64b (summarized in point 3 of this outline, h/t @ba) asks why the torah says three times that one is chayav karet for idolatry and then finds three interpretations.  It doesn't say explicitly there that each of the torah's three statements must be "consumed" by a different halacha, but this lesson from the Virtual Beit Midrash (Yeshivat Har Etzion) states the rule explicitly but without citation in a discussion of Kiddushin 72b, discussing a baraita:

  The gemara begins its analysis of the beraita by questioning the reasoning behind Rabbi Yossi's position. The gemara explains that, in the context of those who are genealogically unfit to marry into the broad Jewish community, the Torah (Devarim 23:3-9) employs the term "congregation" (for example, a mamzer may not "enter the congregation of God") five times. Since the Torah could have simply listed all the different categories (mamzerim and converts of Amonite, Moabite or Egyptian descent) and stated once that they may not enter the congregation, the gemara assumes that the word "congregation" must have been used extra times in order to teach further details about these prohibitions. This is quite characteristic of Talmudic methodology. Since there are no unnecessary words in the Torah, words that appear extra must be there in order to teach some detail that we would not have known otherwise.

I have also heard, but don't know where, that a perfect torah would not need to include superfluous words (along the idea of @WAF's comment below), and of course God's torah is perfect.  I'm not sure how much weight to give a human interpretation of divine intent.

Today I read that this "rule" about unnecessary words is not universally held.

What sources are there for each position?  Who holds that there are no unnecessary words, and who does not, and on what basis?


texts:
There is this famous statement (B"R 78:9): "Esav Soneh l'Ya'akov."

Although the Torah tells us that Esav bore a grudge (Genesis 27:41) in his heart and showed great animosity in wanting to kill Ya'akov, the word soneh isn't used.

But I still would like to know what Esav Soneh Ya'akov means, because in the story of Yosef and his brothers it seems to mean despised (Genesis 37:4-5,8), whereas in the story of Rachel and Leah (Genesis 29:31-33) it seems to mean something like abhor/revulsion or something similar.

It seems to mean 'to feel intense dislike' for someone/something, more than it does mean 'to feel intense anger or hostility' towards someone/something.

So what does שׂנא mean? How should one define such a term?


texts: Are there any mavoi-chatzer structures in active use?

texts:
A lot of Eiruvin assumes that people live in houses, which open into a walled courtyards (chatzer), with a few courtyards opening into a walled street (mavoi).  An eruv chatzeiros allows carrying from the houses into the courtyard, and a shituf mevo'os allows carrying from the courtyards into the mavoi.

Most contemporary eiruvin mimic a chatzer by building a wall around a big area, with no mavoi in the picture and no need for a shituf mevo'os.

Are any mevo'os left anywhere in the world where Jews live and make eruvei chatzeiros and shitufei mevo'os as described in Eiruvin?  Or were there recently (maybe in Arab countries)?


texts: Why Did Talmud Bavli decide to differ from Talmud Yerushalmi by starting on page 2?

texts:
Follow up to Why does the gemarah start on daf bet?.
The accepted (and most voted) answer says:

The simple explanation is that this is how the printers typeset it

This sounds like this decision was made for printing - numerous years after the Bavli was compiled. Apparently, whenever the Yerushalmi was printed, using the typesetting reasoning, something must have been different that they left that at page 1.
Why would there be that difference with the two? Or, is there some other reason as to why there is a difference?
(Note: In the linked question, various reasons are given as to why Bavli starts at daf bet. Here, I'm asking specifically, as to why there is a difference between the Bavli and Yerushalmi. From what I see, all the reasons mentioned for Bavli could have applied to Yerushalmi, but for some reason, they weren't. Why is that?)


texts: Do the words menorah and Torah have the same root in Hebrew?

texts: I'm studying the parashat Behaaloscha, the part where Aharon kindle de Menorah. I read that the meaning of Menorah has to do with 'Tora Study. I'm from Brazil where we speak Portuguese and the words Men(or)ah and T(or)ah seems to have the same root. Do they have the same hebrew root?


texts: Yehi Ratzon for a Choleh -- singular or plural

texts:
In the Amida, the bracha of Refa'einu, there is an additional supplication one may add and name a sick person. The text is the same as what is on this card.

In my siddurim, I have seen the request in the singular (elokai) but in Kinot For the Ninth of Av by Rabbi Abraham Rosenfeld, the text is in the plural.

Is this a function of Tish'a B'Av? Is there a practical difference (the b'racha is in the plural, but the request is by an individual)?

This answer cites a text in the plural, but not necessarily one to insert in the Amida.


texts: Does one need to dispose of "scratch and sniff" samples before Pesach?

texts:
This article says:

On Pesach, one may not consume, own or derive benefit from items that
contain derivatives of the chameishes minei dagan – wheat, barley,
spelt, oats, and rye. This halacha applies to all such items that are
fit for human or canine consumption, including perfume and other
products containing ethyl alcohol. Therefore, one may not use such
products on Pesach until the source of alcohol is determined.9
According to halacha, if a makeup is unfit for human and canine
consumption, it may be used on Pesach even if it contains chometz
ingredients. Nonetheless, many individuals are strict and avoid using
creams, lotions and liquids that contain chometz. This is especially
true for lipstick which one may inadvertently swallow.

Some magazines have "scratch and sniff" samples of perfumes. Assume that you know that the sample contains ethyl alcohol. Sometimes, companies will mail people scratch and sniff samples. Does one need to dispose of these before Pesach or is sniffing the perfume sample not considered "usage" or Hana'ah as defined by halacha regarding chametz, here?
Of possible concern - smelling is a form of hana'ah.
Related to this, does one need to be concerned about the entire magazine page (and, perhaps, neighboring pages) having come in contact with the chometz? Or is there only concern with the actual perfume area (the "scratch" area) of the page? For example, if one wanted to read the magazine on Pesach, can he just peel off the scratch sample from the page before Pesach, or is the whole page a problem?


texts: Which tasks ar left for a ba'al mum to perform

texts: Although a ba'al mum (a kohen/priest with a blemish or defect) can't approach to bring near to offer food for his G-d (Vayikra/Leviticus 21:17), can't approach to bring near the offerings made by Fire for HaShem (21:21). Which tasks in his role as kohen may he fulfill?


texts: How much foreskin remaining by a bris is too much?

texts: If someone as a baby had a bris done by a mohel but feels he still has foreskin going over his glans, then does he need another bris or has he fulfilled his obligation?


texts:
In the Mesilat Yesharim ch.2

"contemplating and watching over his deeds and ways whether they are good or evil; not abandoning his soul to the danger of Avadon"

מתבונן ומפקח על מעשיו ודרכיו, הטובים הם אם לא, לבלתי עזוב נפשו לסכנת האבדון

what is this Avadon the author is referring to? Is this a reference to Gehinom? Or is it a general term for failure?


texts:
I often hear that מוצאי שבת means "departure of the Sabbath," but it seems to me that the phrase for this should be צאת שבת (or יציאת שבת).

The phrase מוצאי שבת seems to me to mean המוצאים של שבת, which would literally be "the things of Shabbos that proceed forth." (I'm thinking of מוצא as in על כל מוצא פי ה' יחיה האדם.)

Am I understanding this correctly or am I missing something? If so, then what are the "things that proceed forth" and why is Saturday night called this?


texts: The basic jewish model for reward and punishment

texts:
I'd like to understand what is known and not hidden by god in regards the accounting of mitzvas:

What happened after Yom Kipur - does god balance all my miztvas in comparison to sins I made in the previous year and then decide what will happen to me during this year? Are his options include:

to reward me
to make me suffer
to kill me
as a result of my actions in the previous year?

Are the consequences of my actions from the previous year reset in the next Yom Kipur and not counted anymore or they are moved to another account that is taken into account again only when I eventually die in order to a assist god when he needs to decide if I go to heaven or to hell?

I'll appreciate the help to understand those basic accounting algorithm of Judaism that might increase my motivation to do mitzvas


texts: Can an ecommerce website remain open on Shabbat?

texts:
This question is more general and doesn't apply specifically to ecommerce sites even though the discussion mentions them a little.

Specifically, we know we can't do business on Shabbat. So what is the action on the part of the user and on the part of the owner that is considered "doing business"? Certainly that would be forbidden?

And if, for example, it's when the money becomes available, why doesn't that forbid me from doing business in the days leading up to Shabbat (depending on how long it takes the funds to become available)?


texts:
The Talmud often quotes a certain rabbi by the name of Reform bar Pappa: רפרם בר פפא  [Kidd. 81b, Taanit 20b, Berachot 8a, etc.]
I am suspicious of him.  Do I have to follow what he says?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: If one eats a latke with applesauce should he make a bracha on the applesauce (is the applesauce considered tafel to the latke ? )


texts: The use of intimate relationship as a mashal for g-dliness in chasidus and kabala

texts:
I in a shiur a story was told that it was asked:

Why the relations between a man and woman are used as the mashal (since for chastity it is preferred not to use it, if you have the option).
And it was answered: that there is no other mashal that can be used (that is similar/good enough)

Is there a source for this?


texts: Is one allowed to continue eating after saying shir hamalos? For example, someone didn't know that desert was being served, so after he says shir hamalos, wants to eat the desert. What steps would he need to take to be allowed to eat it, if any?


texts: How can we recognize Moses' original scroll?

texts:
Let's imagine we excavate the Temple Mount area and find an Ark with a 3500-year-old scroll in good condition.

How would we know if it is the original scroll Moses wrote (besides being accompanied by two sapphire tablets)?


texts: Is adultery permitted if the husband allows it?

texts:
Bamidbar Rabbah 9:6:

  וְאוֹמֵר (תהלים לז, כא): לֹוֶה רָשָׁע וְלֹא יְשַׁלֵּם וגו', יֵשׁ אָדָם לֹוֶה וְאֵינוֹ פּוֹרֵעַ שֶׁאֵין הַדְּנֵיסְטֵיס מְשַׁבֵּר שִׁנָּיו וְגוֹבֶה אוֹתוֹ, מַהוּ: לֹוֶה רָשָׁע וְלֹא יְשַׁלֵּם וגו', יֵשׁ אָדָם שֶׁהוּא גוֹזֵל בַּיִת אוֹ שָׂדֶה אוֹ מָמוֹן, בֵּית דִּין מוֹצִיאִים מִמֶּנּוּ, אֲבָל אִם בָּא עַל אֵשֶׁת אִישׁ מַהוּ מְשַׁלֵּם, אִם מְשַׁלֵּם כָּךְ שֶׁגַּם הוּא יִתֵּן לוֹ אִשְׁתּוֹ לִזְנוֹת עִמָּהּ, נִמְצָא הָעוֹלָם מָלֵא מַמְזֵרִים, הֱוֵי: לֹוֶה רָשָׁע וגו', הָרָשָׁע עוֹשֶׂה מִלְוֶה שֶׁאֵינוֹ יָכוֹל לְשַׁלֵּם, שֶׁאוֹסֵר אִשָּׁה עַל בַּעְלָהּ, אֲבָל מִי שֶׁהוּא צַדִּיק אֵינוֹ לֹוֶה דָּבָר מִן חֲבֵרוֹ, אֶלָּא מַה שֶּׁהוּא חוֹנֵן וְנוֹתֵן

  And it says (Tehillim 37:21), "a wicked one borrows and does not repay, [while the righteous is generous and gives]." Is there a person who borrows and does not repay, and the creditor doesn't break his teeth to collect from him?! What, then, is [the meaning of] "a wicked one borrows and does not repay"? A person may steal a house, or a field, or money, and the courts will recover it from him, but if he cohabits with a married woman, what restitution can he make [since an adulteress is forbidden to her husband]? If [the adulterer] repays in a similar manner by allowing his wife to cohabit with him, it would come out that the world would be full of mamzeirim! This is "a wicked one borrows and does not repay," for the wicked one takes a "loan" that he cannot repay, for he causes a woman to be forbidden to her husband. But one who is "righteous" only borrows from his friend something [with which the latter is] "generous and gives."

In summary, the Midrash interprets the first clause as referring to the wicked one, who takes one's wife knowing that he cannot repay, while the righteous one takes only that which is given with consent.

Given that the first clause is dealing with adultery, according to this explanation, it's reasonable to assume that the second clause is, as well. Would it not come out, then, that a righteous person may cohabit with one's wife with her husband's consent?

Yet, that is not the case. The Torah forbids eishes ish regardless of what her husband wants. So what is the correct interpretation of the Midrash?


texts: what is the significance of a ram in the unknown trespass offering sacrifice? Why not a lamb?

texts: Leviticus 5 gives instructions for offering a lamb for a known sin of trespass, but a ram for unknowingly trespassing against the Lord. What is the difference in the types of sacrifice?


texts: Proper bracha on Chanuka candles: lhadlik ner (shel) Chanukah

texts: Why do some people have the custom to say, in the blessing on the Chanukah lights, the word "Shel" before "Chanukah" and some do not? And I have been told some people put the words together as "SHELCHANUKAH": why is that?


texts:
I was wondering how to say Ah freilichen Purim in proper English.
Is it universal like Gut Yomtiv (or is that also an assumption...) or do you just say Have a Happy Purim - the literal translation. ( I have a co-worker that’s not from my background and I want to make sure I address him properly without offending him )


texts: Did anyone propose switching back to using date honey on Rosh-Hashanah to dip apples?

texts:
As seen from "why-use-bee-honey-on-rosh-hashana", the use of bee honey in the minhag is clearly circumstantial - the lack of "the original" honey led to use its substitute - bee honey.

Some background: the Land of Israel is known/blessed with "milk and honey", where honey refers specifically to dates (earliest I can find is Mishna Bikurim 1.3) but see also Yerushalmi Bikurim 2b:

  ודבש אלו התמרים. יכול דבש ממש? רבי תנחומא בשם רבי יצחק ב"ר לעזר כתיב (דברי הימים ב ל״א:ה׳) וכפרוץ הדבר הרבו בני ישראל ראשית דגן תירוש ויצהר ודבש. ודבש חייב במעשרות. אלא אלו התמרים שהן חייבין במעשרות.

Once we have plenty of the original date honey, did anybody offer/switch to using date honey to signify and remember the honor of Eretz Israel (maybe a sort of "Leshana Haba'ah B'Yirushalayim")?


texts: Why is Megillat Esther the only Megillah that is still read from parchment?

texts:
Originally, all of Tanac"h was written on parchment. Thus, all 5 Megillot read during the year were read from parchment.

Most minhagim that I have seen (Nusach Ahkenaz and Sefard) do not currently read any of the Megillot (i.e. - Eicha, Kohelet, etc.) from parchment, except for Megillat Esther.

(I know that there are some customs that still read all 5 from parchment, but it I snot the majority, as far as I know.)

Why and when did this custom change? And why is only Megillat Esther read from parchment?


texts: Is one allowed to attend a wake for a Jew?

texts: As far as I understand, Jews are not allowed to have a wake for a Jewish person. But, let's say for some reason, they do it, anyway. Is a Jew allowed to attend this event if s/he doesn't view the deceased? In other words, is there a problem with going to the funeral home where the wake is and standing by the coffin and just offering condolences to the deceased's family, etc. but just not viewing the dead body? Any problem of marit ayin, conveying a message of consent / approval (similar to someone attending an intermarriage), or anything else, perhaps?


texts: When and why did women change to ritually bathing in the Evening?

texts: Do you happen to have any ideas, or any sources, detailing why women first became required to bathe in the evening as in current practise, as opposed to the recorded biblical requirement to wash garments and bedding by day and to be declared clean in the evening? I am not referring to Niddah uncleanliness specifically, but am highlighting any uncleaness which a woman may come into contact from daily life including the uncleaness of men or women from an abnormal running discharge but in particular the uncleaness requiring daily bathing from the uncleaness which occurs from man and wife partaking in normal sexual relations.


texts: Walled from the times of Joshua: Why Joshua?

texts:
The Halacha is that those who live in a city that was walled in the times of Yehoshuah reads on a different day (Rambam Hilchos Megillah 1:4-5).

The question is why from Yehoshuah (Joshua) when the commentaries explain it they speak of the respect for Israel as the occasion occurred when the land of Israel lay in ruins hence we focus one aspect of the Megillah on Yehoshuah the question again is why not just say from the begining of the capturing of Israel  why mention Yehoshuah ?


texts: Were asexual animals gathered into the ark?

texts:
Breishit 6:19 says (quoting Sefaria):

  וּמִכָּל־הָ֠חַי מִֽכָּל־בָּשָׂ֞ר שְׁנַ֧יִם מִכֹּ֛ל תָּבִ֥יא
  אֶל־הַתֵּבָ֖ה לְהַחֲיֹ֣ת אִתָּ֑ךְ זָכָ֥ר וּנְקֵבָ֖ה יִֽהְיֽוּ׃

  And of all that lives, of all flesh, you shall take two of each into
  the ark to keep alive with you; they shall be male and female.

Does the bolded part assume that this is a requirement for taking in animals into the ark, and only such animals would enter the ark? Or does it mean that if an animal has genders, Noach should take one of each gender?

If it was a requirement, that would mean that all asexual animals were killed in the flood. If so, how were they reborn afterward?


texts: It's great that you make a Brocho, and say the declaration. But how does it allow you to cook for Shabbos on Yom Tov? What is it about it that makes it Muttar?


texts: Is there a legal minimum on the amount of soil needed to make a suitable grave?

texts:
This is not being asked for any pragmatic need.  I had the thought about people living off of planets.

Without getting into the issue of whether a burial can take place anywhere beside Earth, I wonder; is there is a minimum of soil needed to be a suitable grave?

Justification for the question, on Earth, seems difficult. An area composed only of solid stone or some other impregnable stratum, perhaps. If you think the question is only ask-able off the Earth, raising other issues, I welcome that assumption be challenged.


texts: Where in the Tanakh is it derived that females are to cover their heads when praying?

texts:
Where in the Tanakh is it extrapolated that females are to cover their heads or hair when praying or reciting the name of HaShem?
I form this question upon reading the following: Women and girls covering their heads when lighting candles
Please note, I am neither assuming that women generally had their hair uncovered nor covered during biblical times. I have no idea. Those who know how to better word my question, in order to accommodate this non-assumption, please do so.
It was suggested that I ask this question as a separate question from Where in the Tanakh is the subject of head-covering or hair-covering for females taught or hinted?


texts:
I have heard from a very reliable rav that Rabbi Moshe Feinstein held that the only shacharit lechatchila is vatikin. This means that davening shacharit before sunrise and after sunrise are equally Bedi Avad.

Is there a written source for this? Has anyone else heard the same?
Thanks.


texts:
In Isaiah 58:13-14 we read:

  “If you turn away your foot from the Sabbath,
  From doing your pleasure on My holy day,
  And call the Sabbath a delight,
  The holy day of the Lord honorable,
  And shall honor Him, not doing your own ways,
  Nor finding your own pleasure,
  Nor speaking your own words,
  Then you shall delight yourself in the Lord;
  And I will cause you to ride on the high hills of the earth,
  And feed you with the heritage of Jacob your father.
  The mouth of the Lord has spoken.”

What a promise! A great blessing hinges on honoring the Sabbath. But why? I understand the Sabbath was established at creation. We rest because God rested, and certainly, we need rest for many reasons. Further, we need time to detach from our earthly concerns to dwell upon godly concerns. The benefits seem self-evident (delight in the Lord), but limited to spiritual well-being; being at peace with God. But this promise is more than that (ride high on the hills, feed on Jacob's heritage), so why does the Sabbath make or break it?


texts: Why is it considered "good mazal" to have a bird drop on you?

texts: I have heard over and over again from people that it's "good mazal" when a bird defecates on you. Is there any source to support this or is it entirely superstition? If it has no source, where might the superstition come from?


texts: What is the minimum of learning to say Kaddish d’Rabanan?

texts:
What is the minimum amount of study one has to learn or hear in order to say Kaddish d’rabanan? Is there a certain Halacha which states how much or what is the minimum one needs to learn?

Also, a side point, would reading an aggadic passage out loud to a group of Jews that don’t understand what it means classify as “learning” in order to say this Kaddish?


texts: Does paying taxes in Israel count as Maaser?

texts:
I live in Israel and pay over $1500 in taxes monthly. A certain amount of this money certainly goes to supporting non-working Haredi families with low income: the State pays over ILS 500 for each child, in addition to supplementing to some minimal income and exempts from municipal taxes.
Does it count as Maaser and if yes how the relative part is calculated?


texts: I know people that do not sew anything on Motzei Shabbos. What is the source for this Minhag?


texts: Where did David "sit before Hashem" in Divrei Hayamim I 17:16?

texts:
In Divrei Hayamim I 17:16 we read:

"And King David came and sat before the L-rd, and he said, "Who am I, O L-rd G-d, and who is my house, that You have brought me thus far?

Reading this verse, the folllowing questions come to my mind:

It says that David came. Where did he come? Was it the tent where he stationed the Ark, perhaps?
" Sat before the L-rd" - does this mean that he got on his knees?


texts:
In the question Pregancy Test on Shabbos a notion was raised in an answer that the chemical reaction is a problem due to tzovaya.

So what are the boundaries of this, in terms of chemical reactions being a problem, with the specific question of those glasses that dim in sunlight, and become dark like sunglasses.  This is a reversible chemical reaction, and I have always wondered if it applies.

As a possible side note/question, what are the boundaries of tzovaya as would mixing vinegar and baking soda to make a volcano on Shabbos be allowed?  A chemical reaction that makes a mess...


texts: Is it permissble to practice parts of davening that require a minyan to be recited?

texts:
Generally, an individual may not recite certain sections of the prayer service that are considered "holy" such as Kaddish, barchu, kedusha, chazaras hashatz unless he is part of a minyan.

Would one be permitted to practice these sections if he needed to practice to act as ball tefila

To further clarify this question. This is with not changing Gd's name to "Hashem", "Elokeinu", or any other substitute for Gd's name in Hebrew.


texts: Practice to end a speech with praying for moshiach

texts:
Something I've noticed is almost every speech, devar Torah, or words of inspiration I hear end the exact same. The speaker ends with some permutation of the following words:

  May we all merit to see the coming of moshiach, speedily in our days, amen.

I have a very strong feeling this is a recent practice. I don't think in Europe people were ending their speeches this way.

What is the earliest recorded time that a speech ended this way, either in print or transcribed. Bonus points for a reasonable explanation for what triggered this change in practice.


texts: Does anyone know when the revised RCA siddur is going to be released?

texts:
The new RCA siddur has not been released yet even though they announced (on their website) its publishing 5 years ago!

I contacted the RCA and they didn't respond.


texts: Is it permissible to go to a wedding of a gay Jewish couple?

texts:
Theoretical halachic question:

Can an orthodox Jew attend the wedding of a gay couple?

Does it matter if they are family?

Does it matter whether they are male or female?

Does it matter if they are otherwise observant of mitzvot or not religious?

Why or why not?


texts: Did minority Rabbinic opinions in the Talmud have to hold by the majority?

texts: Talmudic discussions are filled with counter opinions from many Rabbanim. In a mishnah there may be several Rabbinic opinions on a specific halacha. After a psak is decided did the minority have to follow the majority le'maaseh? Is there a difference when the halacha is in favour of a 'group' e.g. Beit Hillel/Shammai, the 'school of X' or the 'Rabbanan'? i.e. I assume that, although their positions vary greatly, Beit Shammai and Beit Hillel actually practiced as their 'school of thought' taught.


texts: Since Moshe killed the Egyptian, There would obviously be no decendent who would convert

texts:
See Rashi (Shemos 2:12)  "וירא כי אין איש" - שאין איש עתיד לצאת ממנו שיתגייר :
Before Moshe Killed the Egyptian he looked [into the future] and saw that no person would descend from the Egyptian who would convert to Judaism.
Obviously, in order to look into the future, Moshe had to transcend to where the dimension of time does not exist(למעלה מן הזמן). In the plane of למעלה מן הזמן everything of the past, the present, and the future exist simultaneously. This being so, the "future" which Moshe saw also included the act of his killing the Egyptian, (which he eventually did). Thus, it would be obvious that he would see that no person would descend from the [killed] Egyptian who would convert to Judaism, so what was he looking for?


texts: What if I've sabotaged my Chanukah candles?

texts:
The halacha as codified in Shulchan Aruch Orach Chaim 673:2 is that if your Chanukah candles go out before the time period of their burning has elapsed, you do not need to relight them.

The Rashba was asked (Responsa 1:539) about if you inadvertently cause your lights to go out while trying to fix them, and responded that you still do not need to relight them.

What if someone wants to save themselves some oil expense, and intentionally puts out their own candles?  Would they then have to relight them, or would the same thing apply?


texts:
Ignoring questions of carrying, activating electronic devices, etc. (assuming these can be overcome), why is it not permissible to embark on a ship which is manned by non-Jews and which will sail on shabbat?

Is it any different from getting on a bus being operated by a non-Jewish driver, to whom one has handed one's ticket before Shabbat (which I think is permissible - again, ignoring marit ayin)?


texts: What is the explanation of this Medrash about Moshe entering Eretz Yisroel?

texts: The Medrash says that Moshe tells Hashem "it says in your Torah that if a slave says 'I love my master and children and I do not wish to go free' then he stays in his servitude, and I do both". Hashem answers him "do not continue to speak". What is the underlying conversation and explanation of this Medrash?


texts: Do we force someone along the דרך מוציאתו מידי עבירה, according to R. Akiva?

texts:
Mishnayos Y'vamos chapter 15:

האשה שהלכה היא ובעלה למדינת הים ובאה ואמרה מת בעלי, תינשא ותיטול כתובתה וצרתה אסורה. היתה בת ישראל לכהן, תאכל בתרומה, דברי רבי טרפון. רבי עקיבא אומר, אין זו דרך מוציאתה מידי עבירה עד שתהא אסורה לינשא ואסורה מלאכול בתרומה. אמרה מת בעלי ואחר כך מת חמי, תינשא ותיטול כתובתה, וחמותה אסורה. היתה בת ישראל לכהן, תאכל בתרומה, דברי רבי טרפון. רבי עקיבא אומר, אין זו דרך מוציאתה מידי עברה עד שתהא אסורה לינשא ואסורה לאכול בתרומה. קידש אחת מחמש נשים ואינו יודע איזו קידש, כל אחת אומרת אותי קידש, נותן גט לכל אחת ואחת ומניח כתובה ביניהן ומסתלק, דברי רבי טרפון. רבי עקיבא אומר, אין זו דרך מוציאתו מידי עבירה עד שיתן גט וכתובה לכל אחת ואחת. גזל אחד מחמשה ואין יודע מאיזה גזל, כל אחד אומר אותי גזל, מניח גזילה ביניהן ומסתלק, דברי רבי טרפון. רבי עקיבא אומר: אין זו דרך מוציאתו מידי עבירה עד שישלם גזילה לכל אחד ואחד.
A woman who both she and her husband went overseas, then she returned and said "my husband died", may marry and take her k'suba money, but her co-wife is forbidden. If [the co-wife] was a non-kohen woman married to a kohen, she may [continue] to eat t'ruma, says R. Tarfon. R. Akiva says, that's no way to keep her from sinning, unless she's forbidden to marry and forbidden to eat t'ruma.
If she said "my husband died and then my father-in-law died", she may marry and take her k'suba money, but her mother-in-law is forbidden. If [the mother-in-law] was a non-kohen woman married to a kohen, she may [continue] to eat t'ruma, says R. Tarfon. R. Akiva says, that's no way to keep her from sinning, unless she's forbidden to marry and forbidden to eat t'ruma.
If someone betrothed one of five women and doesn't know which he betrothed, and each says "he betrothed me", he gives each a bill of divorce and sets the k'suba money [in escrow for] them and is done, says R. Tarfon. R. Akiva says, that's no way to keep him from sinning, unless he gives a bill of divorce and [the full] k'suba money to each one.
If someone stole from [one of] five people and doesn't know which he stole from, and each says "he stole from me", he returns the theft to [escrow for] them and is done, says R. Tarfon. R. Akiva says, that's no way to keep him from sinning, unless he repays [the full] theft to each one.

According to R. Akiva, do we compel the person to avoid sinning (not eat t'ruma, pay the money), or do we merely advise him to in order to avoid sinning?


texts: Any restrictions for the Orthodox sister of a woman who has married a non-Jew?

texts: If a Jewish woman marries a non-Jewish man and has children with him, are there any restrictions related to halacha or minhag on her [Orthodox] siblings' and their families' interactions with her, her husband, and her children? For example, is there any restriction on her siblings' children and her children playing together?


texts: How were girls educated during the Talmudic era?

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According to the Encyclopedia of Children and Childhood in History and Society's article on Judaism:

  Owing to the primacy of ritual in traditional Judaism, instruction of children focused on the attainment of ritual literacy as its central goal. In the Talmudic era, boys attended elementary school or studied with a tutor from the age of five, six, or seven until the age of twelve or thirteen. A network of schools operated in the Land of Israel by the second century. School children learned to read the Torah and to write; at age twelve they studied Mishnah. No formal instruction in secular courses such as mathematics, Greek, or GYMNASTICS, was included in the Jewish school curriculum in this period. Initially, the houses of study excluded children from the lower strata of society, but by the third century education was made available to children of all classes. Girls were, by and large, excluded from the elementary schools, however, though some Talmudic sources suggest that fathers taught their daughters informally.

It's this final portion (emphasis supplied) that I'm most interested in learning about.  What do the Talmudic sources say and under what conditions did girls learn the Torah?  Would we expect certain types of learning to be more heavily emphasized than others?


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I've recently read (again) the verse "לא תבשל גדי בחלב אמו", meaning, "Do not cook a young goat in its mother’s milk".

How did anyone get from that, to "Don't eat meat with milk at all"?


texts: Can leaving an online product or service review be considered a form of damage?

texts: There is considerable research which shows that an online review of a product or service can effect, positively or negatively, on a business. If I buy a product or use a service and then review them poorly, or even just give them a 1-star rating without leaving a comment, it is possible that I have hurt future sales. Is this considered a form of monetary damage according to halacha?


texts: What constitutes סכנת אבר and what can you do on shabbat

texts: What damage done to your body would be considered סכנת אבר, and what shabbat prohibitions can you break. This is a NON סכנת נפשות case.


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As far as I can tell, the halacha discusses three parts of a woman's cycle:

The Niddah flow itself.
The 7 clean days following the flow.
The 11 days following that, during which a woman is assumed Tahor and one who has a flow is considered a Zavah.

What about the rest of the month? Assuming the Niddah flow itself lasts less than a week (which  is almost always the case according to WebMD), there are at least 3-5 days unaccounted for.

My current thought is that in those days a woman is not assumed Tahor, and her flow does not make her a Zavah, but I'm not sure.


texts: Does Kilaim apply to plants with no edible parts, like grass?  Do homeowners need to be concerned with how they landscape if they have only plants with no edible parts in their plans?


texts: Kaddish Shalem when there was no Tefilah BeTzibur

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If there was less than a minyan during the Amida and the participants continued on then the 10th comes in when they are ready for Kaddish Shalem. Do they say Kaddish Shalem at that point? Or do we say the Kaddish is on the Amida and since there was no minyan then there is no Kaddish now?

For example, Shabbos Rosh Chodesh, there was no minyan until the congregation was in middle of Hallel. Do they say Kaddish Shaleim after Hallel?


texts: Can a man miss tefilah with a minyan because his wife is overwhelmed with the children?

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Assume a scenario where a man's wife requires extra help at home during a busy part of the day and requests that her husband skip minyan (and daven alone) in order to help her. (For example, let's say the woman recently gave birth and is very overwhelmed, and she requires extra help getting the children ready for school).

What considerations would be relevant to determining whether a man may skip prayer with a minyan under such a circumstance?1

Please provide sources that allow/prohibit this.

1 For example: (1.) Whether this is a case of a mitzva that cannot be handled by someone else. (1a.) If it can be handled by someone else, but only for a price. (2.) How this will affect harmony in the household. (3.) How it will affect the children's education if you help them go to school. (3a.) How it will affect the children's education if you show them that you will continue going to minyan under the circumstances. (4.) Whether the man lives in close proximity to a minyan. (5.) Whether the man would be the tenth person at the minyan, or is the only person that can perform some essential function, such as Torah reading, at the minyan.


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Sanhedrin chapter 3 talks about categories of people who are disqualified from being judges or witnesses in a case.  They include some people who are never trustworthy, various relatives of the litigants, and friends or enemies.  About this last category, the mishna says:

וְאֵלּוּ הֵן הַפְּסוּלִין: ... הָאוֹהֵב וְהַשּׂוֹנֵא. אוֹהֵב, זֶה שׁוּשְׁבִינוֹ.
A friend or an enemy [is disqualified]. “A friend”: this is one’s groomsman. “An enemy”: anyone whom he has not spoken to in three days because of anger. They replied: “Israelites are not suspected of such.” (3:5)

I looked in the g'mara to see exactly what is meant by "one's groomsman", thinking it meant any time after the designation and wedding, but instead found a discussion about whether the person is disqualified for the seven days of sheva b'rachot or just the first day.
That's rather more narrow than I expected!
Legally speaking, do we really have so few friends?  In my own life I can think of people who I'm much closer to than my father's sister's husband, yet the relative I might have no contact with is disqualified while a friend I spend lots of time with, or one who is a business partner, is not assumed to be biased in my favor.
Did this category get broadened in later halachic literature?  Who, besides one's groomsman in the week of the wedding, is considered too close a friend to be a judge or witness per halacha?


texts: do blanched, slivered almonds need a hechsher?

texts: I have seen blanched, slivered almonds sold in packages. Hypothetically do these need a hechsher? I am aware that blanching involves heating so I imagine there could be kashrut concerns, but on the other hand this tweet from the CRC states that slivered almonds do not need a hechsher.


texts: Regarding the institution of the last Lubavitcher Rebbe to learn the Rambam, either 3 chapters a day or 1 chapter a day, does anyone know if one is yotzei by listening to and understanding a audio shiur of Rambam (and maybe repeating the Hebrew words) or does one have to read it from a book?


texts: What is the Sephardi, Mizrahi and Teimoni equivalent of a nigun?

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A nigun is classically understood to be a, usually, vocal-less hymn that early Hassidim in Europe invented. Is this phenomenon found in Jewish communities other than (Eastern European dynasty) Ashkenazi Hassidic circles?

My reasoning for this is that music is a cultural by product of all civilizations (and their faiths).


texts: How do you avoid 'al tiftah peh l'satan'?

texts: There is a principle of al tiftach peh l'satan (Ketubot 8b) - literally "don't open your mouth to the Satan". How can concern for this principle be avoided when discussing possible bad future situations, such as for instance in estate planning, where discussing one's own demise is inevitable?


texts: Avraham's different approaches to kidnapping

texts: I find something very strange. Lot gets kidnapped; Avraham goes to war to get him back. Sarah his wife gets kidnapped; he does and says nothing. What is with this very strange discrepancy?


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In preparation of the Pesach I read a couple of verses from the Tenach and found something which raised a couple of questions. In  Divrei Hayamim II 35:6 for example I found that the Levites should sanctify themselves in order to slaughter the animal as a Pesach offering.
In Ezra 6:19 the Levites are described as being tahor; they purified themselves; where ritually clean in order to slaughter the animal as a Pesach offering.
Questions:

What's the difference between sanctify and purify in order to slaughter the offering for Pesach?

Is this done by or related to the washing like Aharon and his sons were washed (once) and later had to wash their hands and feet (Shemot 30:19) in order to sancify themselves before HaShem and in order to purify themselves; be made ritually clean in order to offer?


texts: Is kneeling and bowing down in Kung Fu an idolatry (Avoda Zarah)?

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I am exercising at Kung Fu's dojo and wonder whether kneeling and bowing down is an idolatry (Avodah Zarah)? The floor has soft mats. The reason explained to me is that it's done as a form of greeting to a person. In general, the gesture recognizes that you are submitting and giving respect to the person to whom you are bowing, as at that moment they could cut your head off!

Another explanation:

Bowing in Kung-Fu will take various different forms; not surprising as there are hundreds, if not thousands, of individual styles from various families and various regions all throughout China.

In China, bowing (especially the traditional kowtow) serves as a sign of reverence. Modernly (following Imperialisms decline in China), the kowtow has been replaced by the standing bow in many formal situations. Bowing is also common under Buddhist traditions, especially when honoring both the student-teacher relationship, as well as in honoring ancestors and memories of predecessors.

Finally, bows may be used in apology. As @BenCole said in one of his comments to the original question, this may be a way of bearing the neck in a sign of supplication, but is commonly used by political and celebrity figures to show remorse for a perceived fault.

Bows in Chinese martial arts tend not to be as strict as bows in Japanese martial arts, as bowing is not such a formalized practice in China any longer. The core ties are, however, to both Buddhist and Confucian traditions.


texts: Can two siamese twins be separated by killing one if that one would die anyway and the other would live

texts: In two Simaese twins where the first will definitely die soon, whereas the second has a chance of life if the first stops being a 'drain' him. Like if there is only one heart. Can one kill the first so that the second one can live. The question is really if the second ones blood is considered 'redder' in this case. And if that term used in the gemoro is meant to be taken literally. That means if the second one is better for some reason the first may be killed. I am told that RMF allowed it in a 'landmark' psak and others also discuss it.


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It is well-known (I assume) that one should kiss his תפילין when saying וקשרתם לאות... (twice) in שמע, when saying פותח את ידך... in אשרי, and עוטר ישראל בתפארה in ברכת השחר.

Most Artscroll Siddurim also add יוצר אור ובורא חושך in ברכת קריאת שמע.

The latest edition of the Artscroll תפארת יעקב Siddur (pocket-size נוסח ספרד) also adds ישמחו השמים ותגל הארץ (twice) in פסוקי דזמרא; I haven't seen this anywhere else.

Where does this come from?
Are there any other locations?


texts: Noach's deluge: local, but referred to as everywhere

texts: Some try to reconcile Noach's story with the fact that the Chinese (and other cultures like the Native Americans) existed beforehand and afterwards (with documented history) and didn't die by saying that the Mabul only happened in Mesopotamia. Then how come the Torah speaks of it as the destruction of the world (end of ALL living)?


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BSD

We know Moses was raised in Pharaoh's kingdom. From Exodus 7:7 we know Moshe was around 80 when he lead the Jewish people out of Egypt. But how old was Pharaoh during all of this?


texts: Kosher switch and Grama according to R. Belsky's letter

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Yeshiva World News published a letter from Rabbi Belsky saying that the Kosher Switch accomplishes nothing and is simply a regular melacha.

My question is basically the same as this commentor. Is this a denial of the principle of Grama as a leniency (as R. Belsky alludes to in the footnote, arguably) or is there something specific about the switch and its intended use which is different than the Tzomet switches?


texts: How does everything that breathes praise God?

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I know this was asked before as a joke, but it really IS a serious question.  Psalm 150 says:

  כֹּ֣ל הַ֭נְּשָׁמָה תְּהַלֵּ֥ל יָ֗הּ
  Everything that breathes praises God.

This includes cats, dogs, and cockroaches.
How DO they praise God?

I am aware of Perek Shirah, but would like to hear more.


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Some critics of Genesis have noted that there is difficulty in understanding how Hezron and Hamul are considered part of the sojourning group into Egypt from the land of Canaan, when many notice that there is only 22 years for Judah to have grandchildren after Joseph's sale into slavery and also prior to Jacob's travellings to Egypt to see Joseph

In order to understand this difficulty, there are those who place the marriage of Judah to Shuah prior to the selling of Joseph to the Ishmaelite/Mdianites.

The following quotation is from the Puplit Bible Commentary:

The date of Judah's marriage has been placed before the sale of Joseph (Augustine, Aben Ezra, Rosenmüller, Drechsler, Baumgarten, Gerlach, Ainsworth, Candlish, Murphy, Inglis); but even on this assumption the task is arduous to make the birth of Hezron and Hamul occur before the emigration of their great-grandfather to Egypt. For as Judah was not more than four years older than Joseph (cf. Genesis 29:35 with Genesis 30:25), his age at the time of Joseph's sale could not have been more than twenty-one. But placing Judah's marriage at the earliest possible date, viz., in his fifteenth year, only substitutes an interval of twenty-eight years instead of one of twenty-two, in which Judah's son Er must be born, grow up to manhood, (say at fifteen) marry, die, and leave his widow Tamar, who, after marrying with Onan and waiting for Shelah (which would consume at least another year), must become the mother of twin sons by her father-in-law (for which another year would be required), and must see the elder of the two married at ten years of age, if his sons are to be born upon the soft of Canaan. On either hypothesis, therefore, it seems indispensable to hold that Judah's grandsons were born in Egypt; and in this case there is little gained by putting Judah's marriage earlier than Joseph s sale.

As a result to this assessment, how can anyone agree that Hezron and Hamul were part of the sojourn to Egypt when there is insufficient time for such events?