texts: Tashlumim for Maariv on a day that has Mussaf

texts:
In the event that a person forgets to daven, the possibility exists of their making tashlumim the next time they do so: if they forgot to daven maariv, they daven twice at shacharis; if they forgot to daven shacharis, they daven twice at mincha; if they forgot to daven mincha, they daven twice at maariv. In each of these circumstances, the first time that they daven it should be for the time that they are davening, and the second time should be for the one that they missed. If they daven in the wrong order, the first one does not count and they will need to daven a third time.

So, for example, if a person forgot to daven maariv, they need to daven shacharis the next morning and then follow it with the shemona esrei of maariv the night before. If they accidentally davened the maariv shemona esrei first, it doesn't count, such that after they have finished davening shacharis they are still going to need to daven the maariv shemona esrei.

[Source for the above]

But what happens if this is, for example, Shabbes? On Shabbes, one not only davens shacharis but afterwards davens mussaf. When should they make up for the forgotten maariv?

Since mussaf, at least in theory, can be davened all day (source), should tashlumim take precedence over it?
Alternatively, should mussaf follow shacharis as it usually does and tashlumim come afterwards?

Another way to phrase this question is as follows:

If a person forgot to daven maariv on erev shabbes, then made up for it by davening tashlumim the following morning right after shacharis, do they need to daven a fourth time after they have finished mussaf? What is the correct order of tashlumim on a shabbes or a yontef?


texts: During the nine days, can we do something "slightly dangerous" in order to fulfill a mitzvah?

texts:
During the nine days, many hold that we refrain from activities that are considered even slightly dangerous; for example, air travel.

However, I have read that R' Shlomo Zalman Auerbach (who generally held that one should not fly during the nine days) considered it justifiable to fly to Israel during the nine days because of the additional mitzvot one may fulfill there.

Are there other recorded exceptions, of situations where one may undertake a "dangerous" activity that we would otherwise refrain from during the nine days, to fulfill a mitzvah? (For example: air travel during the nine days in order to attend a levayah?)

Conversely, are there recorded cases where we are told not to undergo some danger during the nine days, even if this means missing an opportunity to do a mitzvah?


texts: Lithuanian minhag for talis katan material

texts: Not an halachic question, but we can read many things about talis katan: wool over cotton, tzitzis out or in, etc. It seems that the Lithuanian minhag was to tuck them in, but what about the material? Was it cotton as a majority? What about Slobodka, Mir, Vilna, etc.: any differences?


texts: Why mention "the wilderness" in the opening of Bamidbar?

texts:
The Torah says:

בְּאֹ֣הֶל מוֹעֵ֑ד וַיְדַבֵּ֨ר יְהוָ֧ה אֶל־מֹשֶׁ֛ה בְּמִדְבַּ֥ר סִינַ֖י
-- The Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting. [Numbers 1:1]

Ibn Ezra and others explain that the reason for specifying the location is to inform us that Moses did not have to go up to Mount Sinai to hear from God, as he did before, since God was now present in the Tent of Meeting.
But then, why not say just “in the Tent of Meeting” and omit “in the wilderness of Sinai”?
(There are other reasons in the Sources for mentioning the wilderness, but I want to focus on this one because it seems incomplete to me.)


texts:
The custom is to unroll the m'gila and fold it over, 'page' over 'page', before reading it in public on Purim, then to roll it up again before reciting the b'racha after the reading. Suppose there's no one at hand to help you hold it in place on a lectern or table while you read it. You will want to fold it in such a way that

the 'page breaks' are between columns of text,
the m'gila will not roll up

even while you're 'turning the page',

it's easy to 'turn the page', and,
preferably, it's fast and easy to roll it up as soon as you've finished reading.

I haven't found such a folding method, and I struggle with my m'gila every time I read it.

Can you recommend a folding method, preferably (though not necessarily) one that

has worked in practice, and
works even if the m'gila is being held (there's no lectern or table)?

Bear in mind that (at least in my m'gila) not all columns are the same width, so not all 'pages' will be the same width if the 'page breaks' are between columns.


texts: Why don't we salt newborns, per Ezekiel?

texts:
If* salting newborns is a good thing, why don't we do it anymore?

This is not a "Why don't we follow the Sages' medical advice?" question. If, in fact, Ezekiel 16:4 is emphasizing how neglected we were when G-d took care of us, it would seem, at the very least, that a prophet of G-d deems it an important practice and a basic part of post-childbirth care, like cutting the umbilical cord and cleansing and swaddling the newborn.

Is there any Halachic literature encouraging (or mandating) the practice?  Incidentally, is there any Halachic literature at all about what to do immediately postpartum?

*Big "IF". The thought there, though it resonates with me on an interpretive level, might be way off.


texts: Why is my molad-time chart off by a day?

texts:
The HaMaor Mikraos Gedolos chumash has a chart of molad (forecasted first visibility of the new moon in Jerusalem, based on averages observable to the naked eye, assuming Jerusalem local time; am I getting that right?) times in the back, which is great, but it seems like it's off by a day every so often.

For instance, they announced in shul that the Molad for Av, 5770, is Sunday, 6:07 (+ 17/18) PM, and rosh chodesh (the official New Moon day) is Monday.  But my chart had it as Monday night, 6:07 +17/18.
(My chart also has a note that they call 6PM-6AM "night.")  Is my chart just wrong, or am I reading it incorrectly?  This isn't the first time this has happened.


texts: Where can I find a copy of the Mekor Chaim by R' Yair Bacharach זצ”ל (the Chavot Ya'ir)? I read on Wikipedia that Machon Yerushalayim publishes a copy, but a perusal of their catalogue does not turn up any results. A search on HebrewBooks.org similarly turns up empty (although there are plenty of sefarim entitled מקור חיים found there), as does a search of Harvard's library catalogue (HOLLIS).


texts:
I am going to piece together a variety of bits of information, so please bear with me.

Eliezer was in charge of Avraham's house already before Avraham had his name changed (Bereishit 15:2)
Eliezer was an "eved" of Avraham (Bereishit 24 - there seems to be agreement that the eved not named refers to Eliezer).
Avraham circumcised all the males of his household, including non Jewish slaves (17:13, 23) which would include Eliezer.
A non-Jewish slave even not in Avraham's time is subject to some form of conversion during his servitude and must commit to the process within 12 months after being purchased or must be sold (from here)
Eliezer's conversion was completed - he remained with Avraham for more than 12 months(Radak to 15:2 who states that Avraham actually gave the servant "Damesek" the new Ivri name of "Eliezer" which would point to a completed conversion, and would point to the idea that the avot followed the torah)

If these are the case, by the time Avraham sends Eliezer to find a wife for his son, he should not have resisted the possibility that Yitzchak could marry Eliezer's daughter. At that point, though Eliezer might once have been included in the curse on K'na'an (as discussed here), as a convert, Eliezer should have been viewed as a complete Jew and not called out in his status as convert (as discussed here). So why does Avraham reject him and remind him of his ancestry as a K'na'ani?


texts: Why is Joseph's pit mentioned amid all the Chanukah stuff in tractate Shabas?

texts:
In the middle of a lengthy discussion about Chanukah, the Bavli (the beginning of Shabas 22) sticks in this seemingly unrelated passage:

  And R. Kahana said: R. Nasan b. Minyome exegeted in the name of R. Tanchum: What is it that's written [Genesis 37:26, about the pit that Joseph's brothers threw him into] "and the pit was empty: it had no water in it"? From the implication of what's said, "and the pit was empty", don't I know that it had no water in it? So what does "it had no water in it" teach? It had no water in it, but it had snakes and scorpions in it.

Why? What's the relevance?


texts:
Quick question: Is anyone aware of somewhere online that I would be able to download audio shiurim on meseches kesubos that include tosfos?
I need primarily on the first chapter. Thanks


texts: I have seen contradicting sources on whether building a succah is part of the mitzva to dwell in it. I want to know if there is a machlokes on whether building a succah is preparation of a mitzva or a mitzva in and of itself.


texts: If the sages removed the desire for yetzer hora of avodah zora, what is left in terms of yetzer hara?

texts:
During the time of the second Beit HaMikdash, the 120 sages of the Great Assembly were granted the ability to rip out the desire for idolatry (yetzer hora of avodah zora) from the collective soul of the Jewish people (see Sanhedrin 64a here for some background)

If yetzer hora of avodah zora could be vanquished in principle at its root relative to the collective Jewish soul, why is it that there remains one/many/any yetzer hora still?  Idolatry can take many forms, say egotistical lust for power, worshipping money, pursuing immorality, or seeking self-centered honor because you are carving out a space devoid of Hashem. In what way is any remaining yetzer hora different from yetzer hora of avodah zora?

From the answer of ray below, this excerpt reflects my thinking

  There is a concept of Avodah Zarah that
  exists today as much as it existed thousands of years ago. In fact,
  perhaps it is more prevalent now than ever. The Akeidah says that
  today's 'Avodah Zarah' is devoting all of one's time to amassing
  wealth and property. When the pasuk says "Do not make with Me, gods of
  silver and gods of gold for yourselves" [20:20], it does not just mean
  little idols that one bows down to three times a day! It means do not
  make money -- gold and silver -- into a god.

  It is the same Avodah Zarah, says the Akeidah al HaTorah. For many,
  Gold and Silver Are mighty gods, upon whom people put their faith and
  credibility

  To one extent or another we all face this test. It is not true --
  Avodah Zarah has not been nullified. Unfortunately, it is alive and
  well among us. Especially among us, in our capitalistic society where
  we see how people become consumed with this god called making money.
  It hasn't changed at all.

Since I was voted down, perhaps I should frame the question more abstractly for the mathematicians I know frequent this site: Take the Cantor hierarchies of infinities and the diagonalization proof to differentiate between countable viz uncountable infinities (integers vs reals, then further onwards with power sets).

I am wondering into which infinity set in the hierarchy one would map the yetzer hora of avodah zora.
I am also wondering why per diagonalization analogue argument the subduing of the yetzer hora of avodah zora does not entail the subduing of all other yetzer hora, since idolatry (I believe one can find Torah proof texts for this) is the root of all other yetzer horas.

People who are familiar with Rav Harav Ginsburgh's teachings (in Hebrew/English) may be able to find more pointers.


texts: Does an eye for an eye mean monetary compensation?

texts:
That's what I've heard it means. So the judges don't really pluck out the other defendants' eyes due to a plaintiff complaints. However, the judge would require the defendant to compensate for the loss of eyes of the plaintiff.

A verse attract my attention

  22 “If people are fighting and hit a pregnant woman and she gives
  birth prematurely[e] but there is no serious injury, the offender must
  be fined whatever the woman’s husband demands and the court allows. 23
  But if there is serious injury, you are to take life for life, 24 eye
  for eye, tooth for tooth, hand for hand, foot for foot, 25 burn for
  burn, wound for wound, bruise for bruise.

Here the stories talk about paying fine (or some tort settlements it seems). I do not know if it's paid to the government or the plaintiff.

Then it talks about eye for eye, tooth for tooth. That seems to suggest that the eye for eye means fine too.

However, there is a life for life thing there. I do not expect life for life to means paying life. It seems that it's death penalty.

However, I maybe wrong.

In those verses and in other verses, is there any clear indication whether it should be fine or punitive damage or compensatory damage. Or is it just straightforward retaliation?

The "gist" of this question that is not on other questions is the following

Is life for life means capital punishments or compensatory damage? Notice that both are problematic. If it's compensatory damage, then Bill Gates can just murder someone and pay for it.
If life for life means capital punishments why does eye for eye means compensatory damage? That looks very inconsistent. Or perhaps both life for life and eye for eye can mean a bit of both under different circumstances? For example, compensatory damage for negligence and actual retaliatory damage for something more deliberate. The text don't seem to support it.
In general, if Torah says life for life, does it mean compensatory damage or death penalty?

I don't think it's addressed in other questions. They just go over, oh it means compensatory damage. God can't be crazy enough to make us maim others' eyes. However, as life for life, oh that obviously means death penalty or bla bla... Nothing explains the inconsistency. I want to know that.


texts: The treatment of Jewish unbelievers in Halacha

texts:
There is a man, not an am ha'aretz by any means nor a Tinok Shenishba who has become an Apikores by any definition. He is not evangelical about his unbelief and is observant. He does not publicly violate the Sabbath, but has privately expressed doubt to others regarding belief in God and other fundamentals of Judaism.

How such a man is to be treated in Halacha, e.g., what is the status of wine he touches?


texts: Is Astral Projection allowed in Judiasm and Halachah?

texts:
I'm currently studying the subject and am interested in trying it out

basically when you go to sleep your soul departs however it happens unconscionably without you being aware of it happening

Astral Projection is when you consciously make it happen, you can travel the globe, check on distant relatives, visit deceased relatives, explore the universe and go back in time as an observer, when it's time to wake up in the morning you're automatically yanked back into your body

is there anything against it in Judaism and Halachah?


texts:
In Shmuel II 17:25, it says:

וְאֶת עֲמָשָֹא שָֹם אַבְשָׁלֹם תַּחַת יוֹאָב עַל הַצָּבָא וַעֲמָשָֹא בֶן אִישׁ וּשְׁמוֹ יִתְרָא הַיִּשְׂרְאֵלִי אֲשֶׁר בָּא אֶל אֲבִיגַל בַּת נָחָשׁ אֲחוֹת צְרוּיָה אֵם יוֹאָב:
And Amasa, had Absalom set in place of Joab over the host; and Amasa was the son of a man, whose name was Ithra the Israelite, who came to Abigail the daughter of Nahash the sister of Zeruiah, Joab's mother.

Is this speaking about a different Abigail? (and not King David's wife)


texts: How is it possible that Yisrael went out of Egypt after only 210 years due to hard work?

texts: Is it possible to say that the Jews were in Egypt for only 210 years because they were worked so hard? Would Hashem really do that if he already told Avraham that they would be there for 400 years?


texts: Tehillim for a general bracha for someone else

texts:
I want to be able to say  a perek (or a few perakim) of Tehillim to daven for a general bracha for a friend. Not anything specific, just that Hashem answer their requests and generally bless them.

What should I recite?


texts:
The Bavli spends several pages (M'gila 10–16) going through parts of the book of Esther with aggadic commentary.

Esther 1:6 describes a party:

  חוּר כַּרְפַּס וּתְכֵלֶת אָחוּז בְּחַבְלֵי בוּץ וְאַרְגָּמָן עַל גְּלִילֵי כֶסֶף וְעַמּוּדֵי שֵׁשׁ מִטּוֹת זָהָב וָכֶסֶף עַל רִצְפַת בַּהַט וָשֵׁשׁ וְדַר וְסֹחָרֶת

The Bavli has this to say about that:

  חור כרפס ותכלת מאי חור רב אמר חרי חרי ושמואל אמר מילת לבנה הציע להם כרפס אמר ר׳ יוסי בר חנינא כרים של פסים על גלילי כסף ועמודי שש מטות זהב וכסף תניא ר׳ יהודה אומר הראוי לכסף לכסף הראוי לזהב לזהב אמר לו ר׳ נחמיה א״כ אתה מטיל קנאה בסעודה אלא הם של כסף ורגליהן של זהב בהט ושש א״ר אסי אבנים שמתחוטטות על בעליהן וכן הוא אומר אבני נזר מתנוססות על אדמתו ודר וסוחרת רב אמר דרי דרי ושמואל אמר אבן טובה יש בכרכי הים ודרה שמה הושיבה באמצע סעודה ומאירה להם כצהרים דבי רבי ישמעאל תנא שקרא דרור לכל בעלי סחורה

As you see, it skips the words "אחוז בחבלי בוץ וארגמן" and "על רצפת" (as it does many other parts of other verses). Yet it sees fit to include "על גלילי כסף ועמודי שש". Why are those five words in the Bavli? They don't seem germane to the discussion immediately prior or the one immediately after.


texts: A Noahide teacher told a friend, who's a convert, that he's not really Jewish because one who converts has to bring a korbon thus he's not Jewish... he asked me regarding this topic but I personally never heard of such thing. Is there a korbon needed for conversion?


texts: Whence the minhag to light in shul by day?

texts:
In pretty much every shul and yeshiva I've been in has lit Chanukah candles by shacharis, the same number of candles that were lit the night before.

What is the source for this custom, and why is it done? Presumably, it isn't so that guests can be yotzei , because the only obligation to light is at night.


texts: Knowledge of meanings of Hebrew names in Daniel

texts:
I have being doing a study on Daniel and the meanings of the names of Daniel and his friends and wondered how these would be understood between the friends. For example my name is Stephen, meaning crown, but very few people would know that so it would not come to mind as they used my name. However, in the Bible we often read that a person or place name signifies something else - a quality of G-d, etc.

So, since the friends were in exile and having their names changed, would it be apparent and a reminder to them of the meaning of their Hebrew names as they addressed one another?


texts: Why in the Rambam when he speaks of what will happen when Mosiach comes there is no mention of Eliyahu Hanavi when in the gemara [Eiruvin 43b] it says that Eliyahu will come first like it says in the Navi[Malachi 3:23} "Behold I send unto you Eliyahu the Prophet" it states explicitly Eliyahu will announce his arrival first,What is it about ELiyahu Hanavi that the Rambam disagrees with the Gemara and what seems to be an open Posuk that he says it is not for sure he will come first?


texts: Explain "En K-elo-heinu" for Nusach Ashkenaz in Israel

texts:
I hope that my memory regarding Nusach Ashkenaz as practiced in Israel is correct, here.

For Nusach Ashkenaz, one of the main differences between Israel and the diaspora that I recall is including En K-elo-heinu / Pitum at the end of Shacharit. (I'm not referring to somewhat "smaller" changes such as to the ending of some words (See this question) and having "Morid Hatal" before the 2nd Amidah bracha.)

Why are these prayers that are near the end of Shacharit excluded outside Israel?


texts: When may a body be removed from its resting place and buried elsewhere?

texts: In what instances may a body be removed from its resting place and be interred elsewhere?


texts:
I know that my children are told in school that halakhah requires that they stand for the Shemoneh Esrei with their legs perfectly straight and their feet together with heels and toes touching, but I am wondering where this actually comes from. Thus question arose when one of my children asked if they could stand with their feet slightly apart because it is easier for them.

Is it a custom? Is it required by the halakhah or a dictate of kabbalistic practices? What is the origin of this practice?


texts: How old does a child have to be for there to be a prohibition of Yichud with him or her? At what age can the child  break up Yichud? Is there a difference between male and female children in this regard?


texts: Can I send something to Israel with a Jew who is flying on shabbat?

texts: The thing that's being sent will be given to the traveller well before shabbat and the flight leaves before shabbat.


texts: If someone had a family tradition that he came from an Edomite, would he be allowed to marry a Jew?

texts:
An Edomite cannot marry a Jew for three generations.

Nowadays (since the time of Sancheiriv, who mixed all nations together), this law no longer applies as we no longer know who is an Edomite. However, there were people who had a tradition of their lineage. For example, Haman was a known Amaleiki,. If someone had a tradition that they were one of the "original Edomites" or "original Moabites", would he be prohibited to marry a Jewess?


texts: PTIJ: Was Humpty Dumpty murdered in Sodom?

texts:
Humpty Dumpty sat on a wall,
Humpty Dumpty had a great fall;
All the King's horses
And all the King's men,
Couldn't put Humpty together again.

https://en.wikipedia.org/wiki/Humpty_Dumpty
Interestingly, in Sanhedrin 109a, Rava taught that when the people of Sodom wanted property, they would place someone on a flimsy wall, knock it down, killing the person, and robbing their property. Is this what befell (pun intended) Humpty Dumpty?

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


texts:
As a follow up to "creation-of-super-humans",

The Gene-modification technologies promise interesting developments in human evolution/changes, both physical and intellectual.

On the physical side - better strength, stamina, resistance to diseases, longevity, but some will surely go much further - extra limbs, extreme body modifications, extra height and more.

On the intellectual side - better memory, faster thinking, but some will surely go further - eidetic unlimited memory with instant retrieval, and one day rewiring of our basic biological needs and urges.

What are the boundaries of someone being called "אדם" - a human, as opposed to "חיה" - an animal or "מלאך" - an angel or simply non-human?

The question refers of course to Halachic and Hashkafic ramifications.


texts: Please specify the identity and function of Metatron in Judaism

texts:
The title is pretty much self-explanatory. I know that Christianity doesn't support the existence of Metatron, as the Scripture in which Metatron is mentioned isn't a part of the Christian Bible. However, some branches of Jewish liturgy might (I don't know so I am asking) bear more specification on this fascinating subject. Please specify the first mention (chronologically) of the Metatron in the Scripture and comprehensively present his role in the grand scheme of things.

Thank you in advance.


texts:
It has been mentioned previously that Sephardic custom, according to R. Ovadia, is to wear the tzitziot from a talit katan inside rather than exposed.

Can someone provide an explanation for this custom. I've only heard that it was due to "kabbalistic" reasons, and would like to learn more about it.


texts: Special verses singing in Shirat Hayam (Beshalach Sidra)

texts: According to Sefard (Ashkenazi) custom, what verses in Shirat Hayam (starting with Az Yashir, Beshalach Sidra) are sang in special music and what are sang using the regular Teamim (musical notes)?


texts:
We are told why Moshe and Aharon passed away in the desert (Bamidbar 20:12), but we are not told why Miriam died.

According to Rashi (Bamidbar 1:49, 26:64), only the men who were counted in the primary census died in the desert. Does this not indicate that no women died in the desert? If that's the case, Miriam was the only one. Why?

[See here where it is suggested that Miriam died through no fault of her own, rather to teach us that death is beyond human understanding]


texts: How many Judges need be present at a Mikva for conversion?

texts: The halacha states that 3 judges have to witness the person who goes into the mikva for conversion. According to Biblical law, are 3 necessary (assuming mikvah is needed) and is the conversion complete with only one judge post facto (assuming the other requirements are fulfilled)?


texts: How does a c'zayit of a body practically get inside the hive when it fills the house (Ohalot 9:9)?

texts:
Ohalot 9:9 is part of a perek dealing with a caveret (כורת, a beehive-shape thing) with a piece of a dead body (which is tamei) in various positions, and whether the surrounding house is tamei or tahor.
The mishna reads, in part:

היתה ממלאה את כל הבית ואין בינה לבין הקורות פותח טפח, טמאה בתוכה, הבית טמא.
If it [the caveret] was filling the whole house and there was less than a hand-breadth between it and the beams, if there is impurity inside it, the house is impure.

The question is, if the hive reaches to the roof, how does the (piece of a) body get inside, practically speaking? If it had been inside before the hive was brought in, presumably an ohel would have been made during the transfer, and everything would already be tamei.
An answer of "it doesn't -- the case is to highlight the laws, not be practical" is also acceptable.
(This is my brother's question -- he is learning this, not me. I thought it was interesting, so i did a bit of research and posted it. Apologies if i misrepresented any concepts here, as it's been a while since i personally learned this stuff.)


texts:
Bava Kama, chapter 1, mishna 2:

כל שחבתי בשמירתו הכשרתי את נזקו הכשרתי במקצת נזקו חבתי בתשלומין כהכשר כל נזקו
Whatever I'm responsible to watch, I'm [deemed to have] prepared its damage. If I prepared some of its damage, I became responsible for payments like preparing all its damage.

I'm no mishnayos expert, but am unfamiliar with any other case where the rules are written in the first person. Certainly it's unusual. Why is this mishna written that way?


texts: Can an adopted child call birth parents by first name?

texts: Consider someone adopted by Jewish parents, whom he grew up calling 'mom' and 'dad'.  After he reaches adulthood, he meets his biological parents.  Can he call them by their first names, if 'mom' and 'dad' feel uncomfortable?  I know in general one shouldn't call one's parents by their first names.


texts: Significance of the gemara statment תיקו Teku?

texts: Why do we say תיקו  Teiku  when there is no answer in the Gemara?


texts: Isur m'lacha starting at night on yom tov

texts: How do we know that the prohibition against doing m'lacha on chagim begins at sunset and not dawn?


texts:
The Hammurabi is supposed to predate the Torah and contains a verse "an eye for an eye, a tooth for a tooth".
I've done a little reading around the issue, but is there any reference to why there would be an identical quote in this code and in the Torah? Why would there be exactly the same quote before we were given the Torah, considering that we believe that the Torah was recorded by Moshe and dictated by G-d?

Edit: There's a similar question asked, but I would like to expand about why mine is slightly different. It makes sense that the concept of "an eye for an eye" would exist, given that it's a 'logical' principle (mishpat) but this doesn't explain why it is exactly the same sentence. How can it be if the Torah is divinely inspired that someone else written the same quote? While the differences in the rest of the Code and the Torah are obviously important and there are clear differences, this quote is important.

Edit: Also, upon more research I came across the Epic of Gilgamesh. There appears to be the exact same quotes here too, as well as similar stories (Garden of Eden, Flood, etc)


texts: How many degrees of separation from food does one have to kasher?

texts:
I understand that the sink, the dishwasher, and sponges, etc. all need to be kashered, presumably because they touch things (plates, utensils) that also touch food.

But how many degrees of separate objects/surfaces need to be kept kosher in such a way? For example, if I am using hot rocks to kasher my counter or dishwasher, do the rocks first need to be kashered? If not, why not?

Supposedly, tabletops and counters need to be kashered and/or covered. Do placemats? Trivets? Vases that sit on the table? If not, wouldn't they treyf up the table and thus the food?

Related: Knife sharpening - can it be done anywhere?

Does a kosher pot become non-kosher after you kasher utensils in it?

Transfer of taste to/from non-food items


texts:
I recently learned a Machlokes between the Rashbam and Tosfos (Arvei Pesachim 101a) on when to say the Bracha of HaTov Vehameitiv on wine. The Rashbam says you make the Bracha if the second bottle is better, whereas Tosfos says you make the Bracha on the second bottle so long as it is not much worse than the first. Do the same arguments for when to say the Bracha apply for hard liquor, like whiskey or vodka?

As always, please cite your sources


texts: "The drinking was according to doctrine, no forcing." -- Forcing to drink, or forcing to stop drinking?

texts:
The party is described at the beginning of the book of Esther as having drinking with "ein oness" -- "there was none forcing."

I'd always heard (assumed?) that meant no one would force you to drink any more than you wanted.

It appears Rabbi David Fohrman's reading is that no one would force you to stop ("cut you off", "code 86") drinking.

What do the commentaries say about this?


texts: How does Lev. 6:3 demonstrate that a kohen's tunic must rest directly on his skin?

texts:
The Mishna, in Zevachim 2:1, lists a number of circumstances that can disqualify the essential services that korbanot require, and thus the korbanot themselves. Among these: if the kohen performing one of these services is "lacking garments," the associated korban is disqualified.
R' Ovadia miBartenura, channeling the Talmud (Zevachim 19a), explains that "lacking garments" includes if there is any foreign object separating either the kohen's tunic or his pants from his skin. The Talmud's source for this requirement of no interruption is Leviticus 6:3:

וְלָבַ֨שׁ הַכֹּהֵ֜ן מִדּ֣וֹ בַ֗ד וּמִֽכְנְסֵי־בַד֮ יִלְבַּ֣שׁ עַל־בְּשָׂרוֹ֒ וְהֵרִ֣ים אֶת־הַדֶּ֗שֶׁן אֲשֶׁ֨ר תֹּאכַ֥ל הָאֵ֛שׁ אֶת־הָעֹלָ֖ה עַל־הַמִּזְבֵּ֑חַ וְשָׂמ֕וֹ אֵ֖צֶל הַמִּזְבֵּֽחַ׃
The priest shall dress in linen raiment, with linen breeches next to his body; and he shall take up the ashes to which the fire has reduced the burnt offering on the altar and place them beside the altar.

This verse makes it clear that the pants must be in contact with the kohen's skin, but how does it tell us that that rule is true of the tunic, as well?


texts: I've heard from some lecture that some keep a minhag to have a special prayer before going to the bathroom.  If there is such a thing - what is it and where to find it?


texts:
Under what, if any, circumstances may a Jewish woman undergo an abortion?  Can a Jewish doctor perform an abortion?

As each case and individual is unique, please consult your rabbi for practical applications.

Related: May a non-Jew have an abortion?

Related: Morning After Pill in Halacha


texts: There is a halachic principle that עשה דוחה לא תעשה - when a positive and negative mitzvah conflict, we obey the positive one. The Talmud learns this out of pesukim, but what is the hashkafic/philosophical reason for this?


texts: Seeking teachings or stories involving the rabbis mentioned in the hagadda, to add a little more spice to the seders

texts:
To help me prepare for conducting seders again this year, can anyone point me to a compilation of teachings or stories involving any or all of the rabbis in the hagadda?

Autobiographical tidbits?
Teachings?
Aggadic tales?
Other insights or interesting information on them?

Yes, I could scour various sources, but perhaps people have done this before and I could stand on their shoulders, or at least borrow from them.

Alternative, even single contributions would be helpful (as opposed to compilations).
For example, Ben Zoma is quoted in the Ethics of the Fathers as saying, "Ben Zoma says: Who is brave?  The one who subdues his negative inclination." - Avot 4:1.


texts: Saying the Amidah, you find yourself in yichud

texts:
Let's say you are in the middle of your Shemoneh Esrei when and all of a sudden, the situation becomes yichud. What may you/must you/should you do?

I know the very-basics like "don't interrupt one mitzvah for another" and "positive mitzvot [sort of] overrule prohibitions" etc., but these did not seem to shed much light. It seems from the antecedent of footnote four here that we treat all matters of yichud as rabbinical mitzvot today. And here (and based on other knowledge) it sounds like we don't usually interrupt tefila for other mitzvot, even Torah study (=Biblical.) Thus my instinct is to say that we do not move from the Amidah to get out of yichud. But possibly the safer answer is "Be so absorbed in your Amidah that you do not notice whether you are in yichud or not."

Cases:
1) Someone with the maximum level of obligation in that shemoneh esrei
2) Someone with the minimum, i.e. a mother davening maariv, or a tefilas nedava; A) Really serious yichud situation B) Something borderilne

(Not sure any of it would make a difference, as one is nonetheless standing before the Holy One, Blessed Be He, and by some natural principle we don't interrupt that)


texts: Congregational standing during Torah reading

texts:
In a number of shuls that I have attended, I have noticed that the congregation stands for certain sections of Torah readings. Specifically:

Aseret Hadvarim - The 10 Commandments
Az Yashir (song at the sea)
Parshat Zachor (when read only on parshat Zachor)
The last verse of each book of the Torah prior to saying "Chazak..."
When a Bar Mitzvah boy reads maftir

I see that we do have a question related to the 10 commandments, so you don't need to address this. Is there  any source or precedent for standing in any of the other occasions that I mentioned? Or is just a specific shul minhag?


texts: Why does the book (Megillah) of Esther never use the Hebrew word "armon" for palace?

texts: It talks about the capital and "the king's house", but never uses the Hebrew word for "palace", "armon", as appears in Psalms and elsewhere. (Or does it appear and I missed it?) Why not?


texts: Promising not to Destroy the World, and "I will Return the World to Water"

texts:
After the Mabul (deluge/flood), Hashem promised that he would not destroy the world. Yet we know from Tisha Bav and Yom Kippur's "Asarah Harugay Malchus" (“The Ten Martyrs”) poem that when they were going to kill the High Priest, Rabbi Yishmael, the angels exclaimed "Is this the payment for the Torah?", and Hashem says "Quiet or I will return the world to water."

How could Hashem threaten to break a promise?


texts: How can someone on a gluten free diet fulfill the mitzvah of eating challah on Shabbat?

texts: I have a relative who has a list of food ilnesses including egg, nut, wheat, soy and gluten allergies. As far as I know, he cannot eat anything that has the bracha "hamotzi". How can he fulfill the mitzvah of eating challah during the Shabbat meal? (FYI - He does say the full "Birkat Hamazon", relying on the fact that he is "satisfied".)


texts: Are you allowed to wish someone "Gut Mo'ed" on Tish'a B'Av

texts:
MB Orach Chayim 454:20 says that you are not allowed to say "She'elat Shalom" Mishnah Brurah commentary (41) says that even "Good morning" is prohibited.

Tish'a B'av is called a "mo'ed" in Eicha. Therefore, can I wish someone "Gut Mo'ed" on Tish'a B'av, or would this be considered in the category of "Sh'elat Shalom"?


texts: Why is the word for G-d in Genesis plural?

texts:
The word for G-d in Genesis 1:1 is plural in all the manuscripts, there's no debating that it's plural.
So really it should read "In the Beginning Gods created the heavens and the earth."

Why is this plural?

... or, is there debating on what it says?


texts: When did "Lo B'Shamayim Hi" Come Into Effect?

texts:
The concept of Lo B'Shamyim Hi (It is not in heaven) is a central tenet to the Halakhic process amongst Rabbinic Jews and is summarized nicely by this Wikipedia Article:

  The phrase "not in Heaven" is understood to justify man's authority to
  interpret the Torah. The Talmud explains "[The Torah] is not in
  Heaven" to mean that the meaning of the Torah itself is to be
  uncovered not by prophets, or even God's miracles or words, but by
  man's interpretation and decision-making. In the story of the Oven of
  Akhnai,[3] "Rabbi Yehoshua affirmed the independence of man's
  interpretation from divine intervention since this is what God wills.
  In support he adduces the biblical statement that the Torah is 'not in
  heaven' (Deuteronomy 30:12)."

  In the academic study of Jewish law, the verse "not in Heaven" serves
  as the Biblical grounding for the jurisprudential structure of
  halakhah (Jewish law). The source for Rabbinic authority is really
  from Deuteronomy 17:11 (According to the law which they shall teach
  you, and according to the judgment which they shall tell you, you
  shall do). As one author explains, thanks to the midrashic reading of
  the verse, "...God himself acquiesced in His exclusion from the
  halakhic process. Having revealed His will in Sinai in the grundnorm,
  He Himself, according to the Rabbinic explanation, entrusted the
  interpretation of His will to the Sages."

Source: https://en.wikipedia.org/wiki/Not_in_Heaven

But my question is when did Lo B'Shamayim Hi come into effect? For example there are many laws given in the Torah that don't take effect until the Israelites are in the land of Israel. In the case of Lo B'Shamayim Hi we see Moses not applying this concept in several important instances. In at least 2 instances a situation arises in which Moses is unable to render a decision, the judges/princes/leaders are unable to render a decision, and apparently no attempt to arrive at a decision by majority happens. Instead Moses goes to God to get these halakhic matters resolved like in the case of Zelphehad's daughters.

Numbers 27:1-8

  The daughters of Zelophehad son of Hepher, the son of Gilead, the son
  of Makir, the son of Manasseh, belonged to the clans of Manasseh son
  of Joseph. The names of the daughters were Mahlah, Noah, Hoglah,
  Milkah and Tirzah. They came forward 2 and stood before Moses, Eleazar
  the priest, the leaders and the whole assembly at the entrance to the
  tent of meeting and said, 3 “Our father died in the wilderness. He was
  not among Korah’s followers, who banded together against the Lord, but
  he died for his own sin and left no sons. 4 Why should our father’s
  name disappear from his clan because he had no son? Give us property
  among our father’s relatives.”

  5 So Moses brought their case before the Lord, 6 and the Lord said to
  him, 7 “What Zelophehad’s daughters are saying is right. You must
  certainly give them property as an inheritance among their father’s
  relatives and give their father’s inheritance to them.

  8 “Say to the Israelites, ‘If a man dies and leaves no son, give his
  inheritance to his daughter. 9 If he has no daughter, give his
  inheritance to his brothers. 10 If he has no brothers, give his
  inheritance to his father’s brothers. 11 If his father had no
  brothers, give his inheritance to the nearest relative in his clan,
  that he may possess it. This is to have the force of law for the
  Israelites, as the Lord commanded Moses.’”

So my question is, when did Lo B'Shamayim Hi come into effect? Was it at the appointing of the judges, and if so, why don't we have instances of it being utilized and instead have only the opposite? Or perhaps it happens after the death of Moshe? But even that seems problematic as clearly the Umim and the Thumim were used to try and divine decisions.

So when was the concept of Lo B'SHamayim Hi supposed to be put into effect?


texts: Why is the Kitzur so much more popular than the Chayey Adam?

texts: The Chayey Adam was considered to be the "popular kitzur Shulchan Aruch" for almost a century before the "Kitzur Shulchan Aruch" was printed. Why did people stop learning the Chayey Adam and switch to the Kitzur?


texts: What are the "secret things" we must not inquire into?

texts:
The Torah says:

הַנִּסְתָּרֹת--לַיהוָה, אֱלֹהֵינוּ; וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ, עַד-עוֹלָם--לַעֲשׂוֹת, אֶת-כָּל-דִּבְרֵי הַתּוֹרָה הַזֹּאת.

  The secret things belong unto the Lord our God, but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law. [Deut. 29:28]

What are these secret areas of knowledge we must stay away from?  How can we recognize them beforehand so we don't try to inquire into them?  We discover things all the time, by studying Torah or secular subjects.

Only hints are provided in the Sources, not enough to fully answer the question.  For example:

-You shall not eat of the tree of knowledge of good and evil. [Gen. 2:16-17]  That's clear -- it was a physical object to stay away from.

-Job 38 and Ecclesiastes 11:5 tell us there are specific things we CANNOT know.  That's also easy to follow.  We can inquire all we want, but we will learn nothing.

-Don't study mysticism until after the age of forty. [Shakh on Shulchan Arukh Yoreh Deah 246:6]

The Gemara is a tad more specific:

  Everyone who tries to know the following four things, it would have been better for him if he had never come into the world:  What is above, what is below, what was before [creation], and what will be after [all is destroyed]. [Hagigah 2.1 -- 11b]

The Gemara in Hagigah quotes the apocryphal book of Ben Sira:

  Do not seek out the things that are too hard for you, and do not inquire in the things that are hidden from you.  Instruct yourself in what is permitted; you have no business with the secret things. [Hagigah 13a; Ecclesiasticus 3:21-22]

Any other hints on what these "secret things" are?  Why they are not explicitly listed in the Sources?


texts: Is it allowed to have a pillow fight on shabbat for fun, or is it like running which is forbidden?


texts: In what relative positions are multiple Sifrei Torah placed on the bimah?

texts:
When two Sifrei Torah (when the second sefer is needed for a special maftir) are placed on the bimah just before hagbah for the first Torah, should the first sefer read from be on the left or the right?

Our gabbai is sure there is a custom but can't remember it.

If it makes a difference, our shul follows minhag Anglia.


texts:
For example, if one is on an airplane, and puts food under his/her neighbors seat, and then the neighbor falls asleep, is the food permissible? Does the prohibition only apply where it's a bed, or does the prohibition apply anywhere someone is asleep?

(for one source, see Shulchan Aruch, Yoreh Deiah 116:5)


texts: How do we learn that Esther was a prophet?

texts:
I know that tradition lists 7 women prophets, and I think Esther is listed as one of them.

It is easy to see that Sarah was a prophet (for example, in Vayeira during the telling of the expulsion of Ishmael it is even mentioned in Rashi that Abraham is informed that her prophesy is even stronger than his own). It is even easier to know that Miriam was a prophet (Moses tells Aaron and Miriam that his interactions with Hashem are different than theirs, which implies that they too heard the voice of Hashem).  And I think Deborah also, you can find source in the Tanaach that she was a prophet. And certainly Hannah (who mentions Israel's kings before there were any).  And obviously Eve, who Hashem talks to directly in Bereishis.

But the book of Esther gives no hint (that I could discern) that Esther heard the voice of Hashem.

So from where do we derive that Esther was a prophet?


texts: In the first Rashi of the sixth chapter of Mesechet Brachos, Rashi writes that wine (and bread) have their own Brachas because they are important. What does Rashi base this statement off of? Where does he see their importance?


texts:
When I was looking through the sources for conversion from Sepharadi posek's I noticed a distinct lack of any mention of discouraging converts. As I kept searching I found Sephardic Rabbis saying what sounded like the exact opposite, that one should ensure that they don't reject converts at all.

Chacham Ovadia Yosef, former chief Rabbi of Israel.

"But we must not push off converts too much. It is not right to cause them pain by rejecting them."

Source: http://www.jpost.com/Jewish-World/Jewish-News/Yosef-Conversion-Courts-are-too-stringent

So where does this idea that Jewish law requires rejecting converts? I haven't found it in the Shulchan Arukh, nor in the Mishneh Torah. Someone told me to look up Yevamot and when I did the English translation seems to also say the exact opposite.

"And they do not overwhelm him with threats, and they are not exacting with him about the details of the mitzvot, i.e., the court should not overly dissuade the convert from converting. Rabbi Elazar said: What is the verse from which this ruling is derived? As it is written: “And when she saw that she was steadfastly minded to go with her, she left off speaking with her” (Ruth 1:18). "

Source: https://www.sefaria.org/Yevamot.47b.7?lang=bi&with=all&lang2=en

So where is the source that Jewish law requires that a Jewish convert be discouraged, or discouraged up to 3 times.


texts: What can I feed a vegetarian at my Pesach seder?

texts:
Wait wait, it's not a question for Seasoned Advice. :-)

I have a vegetarian (not vegan) coming to my seder this year.  Most of the vegetarian staples (as far as I know) are chametz or kitniyot.  For a yom tov meal I want to strive for "festive", something that will be as appealing as the meat that others will be eating.1  And, of course, it needs to be something that can be prepared in the context of the seder -- e.g. made ahead and held, not prepared immediately before serving (because we'll all be busy with the seder).

What kinds of vegetarian main dishes satisfy all the Pesach constraints?  (There will of course be non-meat side dishes, like vegetables and potatoes.)  Gebroktz is ok, kitniyot is not.

1 I considered going dairy, but aside from meat being traditional, I don't have enough dairy Pesach dishes for a seder!


texts:
Most Lubavitcher chassidim, if not all, who I see wearing fedora-style hats with a down-brim have deep pinches impressed on them (see image in link of rabbi below). What is the reason(s) for these style pinches?

This style seems to have first been worn by the last Lubavitcher Rebbe, since from pictures of other previous Lubavitcher rabbis it appears they did not wear black felt hats at all.

I'm looking only for demonstrably authentic sources from the "innovator" himself, R. Schneerson. Kindly submit all other kinds of answers in the comments section.


texts: I am learning about prayer services and was wondering what is "ya’aleh v’yavo" and when do we insert the “ya’aleh v’yavo” language into our davening?


texts: Why does the piyut of Dayenu in the Haggadah shel Pesah say "Ilu he'echilanu et hamann" before "Ilu natan lanu et HaShabat?"

texts: Bnei Yisrael were given hok umishpat at Marah.  Rashi explains that they were given a few mitzvot, including Shabbat. Afterwards, when they got to Eilim, they were given the mann.  Why then, does the piyut of Dayenu in the Haggadah shel Pesah say "Ilu he'echilanu et hamann" before "Ilu natan lanu et HaShabat?"


texts: Israel News internet postings originated on Shabbos

texts: On Friday afternoon in the U.S., am I permitted to click on a news site from Israel which I presume is maintained by Jews in Israel and continually updated by them, even on Shabbat (e.g., Jerusalem Post).  Since it is already Shabbos for the Israel-based employees who are updating their website, am I inappropriately receiving benefit from a Jew’s work performed on Shabbos and thereby prohibited by “Maaseh Shabbos", benefitting from work that was done by a Jew on Shabbos if I read the articles which are newly posted after it is Shabbos in Israel?  If this prohibition were to apply, then I can never look at those postings which originated on Shabbos.


texts: Why is the bracha of Asher Yatzar limited only to urination and defecation?

texts:
In viewing the words of Asher Yatzar, there is no mention of waste elimination, excretion or anything even indicating a specific bodily activity. All it mentions is the wonders of the bodily structure and there is a "hint" to waste elimination by mentioning "if a "hole" were to be improperly opened or closed we could not exist.

So, if we are already "hinting" at waste elimination, why was the bracha limited to urination and defecation and not all types of waste elimination such as nausea, sneezing and coughing?


texts: Where does Chassam Soffer say Hillel needed a job

texts:
I recall seeing a Chassam Soffer who explained that Hillel Hazakein was allowed to lead a life of poverty for Torah only as long as he had no children. Up untill then it was a lifestyle that his wife agreed to, but once he had children he couldn't force that lifestyle on them and he would have had to provide them with a normal life.

Where is this? I've been searching desperately to find it again, but I can't.


texts: Are there any communities in America or Israel where women cover their hair before marriage? Do Satmar women cover their hair before marriage?


texts:
I previously owned a rental and had a tenant who passed away. His family left Scientology fiction books and lectures by Ron Hubbard in my rental attic. These may be worth around $500 if I were to sell them.

Do I have to destroy them or can I sell them and profit (either keep the money or donate to Jewish charity) from these? Thanks.


texts: Difference between phrases in Esther 1:22

texts: What is the difference between the phrases אל מדינה ומדינה ככתבה, to each country according to its writing, and אל עם ועם כלשונו, to each nation according to its tongue, found in Esther 1:22 regarding the decree to kill rebellious wives? Both phrases seem to indicate that it was sent in each country's language.


texts: How to respond to excessive talking in a synagogue

texts:
If there is a lot of talking (or other halakhic impropriety) in a synagogue, what are some of the considerations that go into the decision regarding what to do about it?

Here are some ideas of what to do, though there may be more:

do nothing and continue praying at my synagogue and attempt to set a good example (but risk being distracted in my prayers and c"v be seduced by the negative environment around me into committing the exact same crimes that I am worried about);
pray by myself at home (but without a minyan, so I miss out on Barchu, Kedushah, Torah reading, Kaddish, et al.);
be a whistleblower and try to establish a breakaway minyan (but risk being cold-shouldered by the "establishment" or annihilated by an angry mob).

(somehow inspired by this question)


texts:
The Posuk says:

  ויהי עשיו איש יודע ציד וגו' (בראשית כה, כז)

Translated as: ... and Eisav was a man who knew how to hunt ...

Rashi comments:

  יודע ציד, לצוד ולרמות את אביו בפיו

Translated: "Knew how to hunt" - to fool his father with his mouth

(A smooth talker, he fooled him to believe he was a righteous person.)

If Yitzchok is a Navi or even a perceptive parent couldn't he see through this act?


texts: Drying a cup on Shabbos with a paper napkin

texts: Is one allowed on Shabbos to dry the inside of a wet cup with a paper napkin, or would this be prohibited because of sechitah?


texts: What is "Metatron's cube" in Judaism ? Is it truly mentionned in Jewish mysticism?

texts:
according to wikipedia The derivation of Metatron's Cube from the Flower of Life, which Jewish texts states, was excluded from human experience during the exile from Eden.

Is Metatron's cube mentioned in Kabbalah ? If yes, what it means ?


texts: Origin of the allegory of the long spoons

texts:
A common version of the allegory of the long spoons tells how Rabbi Hayim Elhanan ben Yehudah Leyb Tsedek or Tzadikov (*1813, ✡1883) of Rumšiškės went to see the difference between Heaven and Hell.

Where does this version of that allegory originate? Are there any (hand)written or printed sources for Rabbi Hayim telling this tale?


texts:
In Numbers 20:8 G-d commands Moshe to speak to the inanimate rock for water.

Was this really a reasonable command for G-d to make?

Even Moshe seems to have thought this was an impossible accomplishment.

Is there any way in which we can understand why G-d would want Moshe to speak to a non-living thing such as a rock?


texts: “Teiku” (תיקו): why Eliyahu and not Moshe Rabbeinu to resolve unanswered Talmudic questions?

texts:
Sometimes in the Talmud when there's a difficult question, the Talmud concludes with "תיקו".
Usually "Teiku" is translated to mean "let it stand" but another suggestion is that "תיקו" is actually an acronym for:

"תשבי יתרץ קושיות ובעיות".
"Tishbi [Elijah]- will answer- questions- and inquiries "

(see this MY answer which suggests its earliest source)

My question is on the acronym:
Why is Eliyahu HaNavi going to be the one who answers our questions?
Wouldn't Moshe Rabbeinu make more sense since he's the one who gave us the Torah?


texts: Original source for Maharil endorsing tunes as "MiSinai"?

texts:
Cantor Goffin describes how over 500 years ago, Maharil endorsed several cantorial tunes as "MiSinai" -- "so authoritative it's as if they go back to Sinai" -- for use in the prayers.

What's the primary source on this? Do we have published musical notation of his?


texts:
Short question: is maarit ayin (מראית עין) a problem when one is home alone?

Long question: assuming that in-vitro meat is pareve, even if it is maarit ayin to eat it with milk in public, would it be permissible to do so when one is in one's own house and all others present have seen the packaging and know that the IV meat is pareve?


texts: Why is height the determining factor for the the blessing on the Lulav?

texts:
The Gemara Sukkah (37b) writes

ואמר רבה לולב בימין ואתרוג בשמאל מ"ט הני תלתא מצות והאי חדא מצוה א"ל
ר' ירמיה לר' זריקא מאי טעם לא מברכינן אלא על נטילת לולב הואיל וגבוה
מכולן ולגבהיה לאתרוג ולבריך א"ל הואיל ובמינו גבוה מכול -  And Rabba said: One takes the lulav bound with the other two species
in the right hand and the etrog in the left. The Gemara explains: What
is the reason for that arrangement? These species constitute three
mitzvot, and this etrog is only one mitzva. One accords deference to
the greater number of mitzvot by taking the three species in the right
hand. Rabbi Yirmeya said to Rabbi Zerika: What is the reason that we
recite the blessing only with the formula: About taking the lulav,
with no mention of the other species? Rabbi Zerika said to him: Since
it is highest of them all and the most conspicuous, the other species
are subsumed under it. Rabbi Yirmeya asks: And if that is the only
reason, let him lift the etrog higher than the lulav and recite the
blessing mentioning it. Rabbi Zerika said to him that he meant: Since
the tree of its species is the tallest of them all, it is the most
prominent, and therefore it is appropriate for the formula of the
blessing to emphasize the lulav.

Though previous questions noted height as the reason for our focus on the lulav in the bracha "Al Netilas Lulav," my question is why Chazal say height is the tie-breaker at all (rather than another form of importance like beauty or fragrance)?


texts:
I live 3000km from shul and take conversion classes remotely. I am learning from Koren Siddur. Because I do not ever hear how the words should be spoken, I sometimes wonder if it is a waste of time. I will probably need to learn it again, when we move to a community.

I wonder if any of you know any good recordings to learn from?


texts: Online glossary of Yiddish terms commonly used in shiur

texts:
A while ago, I saw a one-page glossary of colloquial Yiddish terms that are commonly used in shiur (daily lecture in yeshiva). It looked like it had been photocopied more than a few times, so I think it is likely that it's been widely circulated.

Does anyone know where I could find that, or something similar, available online?


texts: Origin of using priestly blessing on Friday night

texts:
I know why we use Ephraim and Menashe when blessing the children on Friday nights, (see: Why Does Hashem Bless Us Like Efraim And Menashe?) but why do we use Birkat Kohanim? Is there any specific reason the custom became to use this, besides just being a nice generic blessing?

While not necessary, I would appreciate sources discussing early uses of Birkat Kohanim in this way.


texts: Where in US can someone go for sanctuary to repent for their intermarriage?

texts: If a Jew is married to a non-Jew and wants to escape the marriage and repent, does the Jewish community (in the United States) provide a sanctuary that will facilitate the escape from the marriage and repentance, as well as further escape to Israel?


texts: How populated was Egypt in the times of the patriarchs and by whom?

texts:
I start with the assumption that since no miracle is mentioned regarding the Egyptians, they reproduced naturally, having on average 4-5 kids.

If we assume that Mitzrayim, the son of Ham, was the founder of Biblical Egypt, there were only 8 generations from him to Abraham and 11 to Josef at the time of going down to Egypt. So how well-populated could Egypt be at that time?

Mitzrayim's sons are mentioned in Genesis as separate peoples (incl. Philistines). Who were the Egyptians of Egypt that the Torah speaks of?

Please provide sources.


texts: Why is using an umbrella forbidden on Shabbat?

texts:
Several rabbi's have told me that one is prohibited from using an umbrella on Shabbat because one is "constructing a shelter".

Assuming they've used the correct reasoning, I'm not following it. I understand a "shelter" to be like an enclosed area that protects one from outside elements. More like a structure. A shack or a tent would protect you from rain. An umbrella only protects the top of your head, until the wind blows it. You still get wet on the sides.

Conversely, if you were to say, well, it is a "shelter" because at least it protects some part of you from the rain, then why not prohibit a hat or a good which also protects you?

Perhaps, the reasoning wasn't explained to me completely.


texts: Rabbinically speaking, does honoring a Mitzvah in year 5777 matter more than honoring a Mitzvah during year 1?

texts:
"A person who honors a Mitzvah now, they will receive a greater grace and reward in the world to come than if they were honoring the same Mitzvah during the time of revelation.

The above statement was spoken by someone at Shul but they were unable to find me a citation for the point.

The conversation came up at a Torah study regarding the modern hardships of being a Jew. Both politically and in an age of science and doubt regarding how it is harder to maintain the Mitzvot than it has been previously.

Someone then stated that their Rabbi talked about the burden being an amplifier for Mitzvot. They were basically saying that because Mitzvot is being done during an age where it is harder to be a pious Jew, that there is greater reward for being a pious Jew.

The logic being that it's extremely easy to be a Jew during the time of the Torah being given or during a time of miracles.

Why? You were amongst those who took part in the revelation. Therefore, it isn't a matter of belief as you experienced it yourself. With every coming generation after the fact, the burden of belief becomes heavier and heavier and thus the reward for being pious is greater.

Could someone cite me exactly where this idea comes from?


texts: How can ancestors leave a makom l'hisgader?

texts:
The gemara in חולין on 6b / 7a (apologies, on mobile so can't provide link) discusses how the copper snake of Moshe should have been destroyed by earlier Kings (specifically referring to those kings who were righteous and aware of the issue), as it was being used for avodah zarah, but it was left to חזקיה as מקום הניחו אבותיו להתגדר בו. If there was a genuine avodah zara issue going on, how could it be intentionally left for חזקיה to fix? If there wasn't an issue, in what sense have the earlier Kings left a place להתגדר?

I am assuming that מקום הניחו לו means that it was intentionally left for later generations, based on Rashi Chullin 7a -

  מקום הניחו - כשיבאו בנינו אחרינו אם לא ימצאו מה לתקן במה יגדל שמם
  When our children come after us, if they don't find anything to fix, how will their name become great?


texts: Does a Jew named after a respected historical figure need to hold himself to a higher standard of behavior?

texts:
This question may sound strange but it relates to the power of names on Judaism.

Typically, when a Jew is named after respected figures from Jewish history, it's done because we hope for our children to live up to the characteristics of such individuals.

The humbleness of Moses
The faith of Abraham
The beauty of Esther
etc.

That being said, people are human and they don't always live up to the names they are given. Some even go in the opposite direction in certain cases.

My question is simple. If a Jew is named after respected individuals, can it be argued that they have to be careful in how they act because their mistakes are simultaneously tainting the name they share with such respected figures?

If someone named Moses does something terrible and they are seen in the community as having done something terrible, does the fact they share Moshe Rabbeinu's name inadvertently cast an insult on the person they're named after?


texts: At school we are taught that people who are good will go to Heaven and people who are bad will go to Hell. So if this is true, doing good deeds such as charity, fasting and worship of God should be our means of salvation from the Hell fire. And doing bad deeds such as murder, rape and stealing will lead us to the Hell fire. And this makes perfect sense. But I cannot find anything in the scripture about doing good deeds or being righteous men/women to attain salvation. Does anyone know if there is mention of attaining salvation through good deeds or being righteous people in the scripture?


texts:
The bracha in the amida on Shabbat concludes "Mekadesh haShabbat" but on holidays (including those on Shabbat), the phrase "mekadesh Yisrael" is added.

Why isn't Yisrael 'sanctified' (as I have seen mekadesh translated) on (through?) Shabbat in the same way that it is on holidays? What is it about holidays that allows us to point out that Hashem has sanctified us, which we cannot see through the setting aside the 7th day as a holy time?


texts: From what time do we show up for Shabbat lunch?

texts:
We all know the mishna in Se'udot:

It once happened that Rabban Zmanliochel's sons were on their way to a Shabbat lunch. They said to him "We have not received instructions on when to come." He said to them, "If your hosts have not yet prayed," then you shouldn't go. "If they have, then you are obligated to arrive before Chatzot."

That's all well and good if you live in a town with one shul that everyone goes to, but what if there are many shuls, and many minyanim, and you don't know which one[s] your hosts went to? How do you figure out what time to arrive for the meal?

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


texts: Did anyone recognize (pray, follow, worship) God between Adam and Avraham?

texts:
As I understand it, God created Adam, who had direct communications with God.

According to the questions and answers in these four questions, at the time of Avraham the existence of God had been lost to humanity.

When did Avraham Avinu become Jewish
How did Avraham discover that God exists?
Abraham's converts.....to what?
Why did God select Abraham, when it also mentions that Abraham didn't even know God's name

I also reviewed 1 & 2 prior to asking they shed some light on the relationship between belief in God and being Jewish.  It looks like Avraham was the first Jew and Adam was the last man prior to him who spoke with God.

Was there any recognize of God between Adam and Avraham?


texts: Did Moshe say that he had punished Miriam?

texts:
Summary
A woman I don't know posed the following question to me while getting a quick ride to her car: It seems that Rashi and Sifrei on Devarim 1:1 say that Moshe said that he himself had punished Miriam. Is this really what the Midrash and Rashi mean? If so, what are we supposed to learn from that?
Background
The first verse of the book of Devarim introduces Moshe's final great speech with a long list of geographical references:

אֵ֣לֶּה הַדְּבָרִ֗ים אֲשֶׁ֨ר דִּבֶּ֤ר מֹשֶׁה֙ אֶל־כָּל־יִשְׂרָאֵ֔ל בְּעֵ֖בֶר הַיַּרְדֵּ֑ן בַּמִּדְבָּ֡ר בָּֽעֲרָבָה֩ מ֨וֹל ס֜וּף בֵּֽין־פָּארָ֧ן וּבֵֽין־תֹּ֛פֶל וְלָבָ֥ן וַחֲצֵרֹ֖ת וְדִ֥י זָהָֽב׃
These are the words that Moses addressed to all Israel on the other side of the Jordan.—Through the wilderness, in the Arabah near Suph, between Paran and Tophel, Laban, Hazeroth, and Di-zahab,

Rashi, channeling various Midrashic teachings, explains that each of these references was actually a veiled criticism of the Israelites. Regarding "Hazeroth," Rashi provides two interpretations, one of which is:

אָמַר לָהֶם הָיָה לָכֶם לִלְמוֹד מִמַּה שֶּׁעָשִׂיתִי לְמִרְיָם בַּחֲצֵרוֹת בִּשְׁבִיל לָשׁוֹן הָרָע, וְאַתֶּם נִדְבַּרְתֶּם בַּמָּקוֹם:
He said to them, “You ought to have taken a lesson from what I did to Miriam at Hazeroth because of the slander she uttered, and yet you even after that spoke against the Omnipresent."

This interpretation is apparently based on Sifrei Devarim 1:15:

אמר להם: לא היה לכם ללמוד ממה שעשיתי למרים בחצרות? אם למרים הצדקת לא נשאתי לה פנים בדין - ק"ו לשאר בני אדם.
He said to them: Should you not have learned from what I did to Miriam in Chatzeroth? If I did not show favoritism in judgment to Miriam the righteous, how much more so (would I not do so) to others!

The incident in question, located in Hazeroth per Bamidbar 11:35, is recounted in Bamidbar 12: After slandering Moshe in conversation with Aharon, Miriam was stricken with tzara'at and banished from the Israelite camp for seven days.
Difficulty
In both Rashi's and Sifrei's renditions of this interpretation, it sounds like Moshe was ascribing the punishment of Miriam to himself. They both say "what I did to Miriam," and the speaker here seems very clearly to be Moshe. After all, the text being interpreted begins "These are the words that Moses addressed ...." This is surprising, since Miriam's primary punishment, tzara'at, was pretty clearly visited upon her by God, as it appeared just as His presence departed after He rebuked her and Aharon. The first and only action Moshe apparently takes in this episode is to pray for Miriam to be healed.
Questions

Did Sifrei and Rashi really mean to say that Moshe was saying that he had punished Miriam himself?

If not, why does it sound that way?

If so, what are Sifrei and Rashi trying to teach us with this surprising ascription?


texts:
It seems in the past at least for Ashkenazim the wedding rings had houses on them (some of them had a hinge on the roof so that the house opened, from the top)
.
See.
https://www.pinterest.com/kerrydallas/judaica-house-rings/
  http://www.hebrewbooks.org/pdfpager.aspx?req=53281&pgnum=36
http://www.hebrewbooks.org/pdfpager.aspx?req=53281&pgnum=38
https://www.google.com/search?q=טבעת+קידושין&prmd=ivn&source=lnms&tbm=isch

But it seems not to be used anymore.
Are there Any halacha or Torah Sources that speak about this type of ring?

I understand that there is halacha E"H 31.2 about no stones but most of the houses do not have stones

(Does anyone know what the hinge was for?)


texts: I know Teshuva will solve any transgression. Is there anything else that is required to heal one's self spiritually in the case of relations of a Jewish man with a Jewish woman who is a niddah?


texts: Why choose the words Urchatz and Rachtza for the Sedder simanim?

texts:
Although technically a word based on Rechitza would be the best choice you or I would offer, the fact of the matter is our Rabbis in general chose a much less common word for hand washing which was Netila. So why wouldn't that word be used here?

It's true that Netila is a curious word who's etymology is not so clear, but this actually strengthens the question. Once they chose this word, why not use it here?

Someone suggested that the word Netila would be associated with a washing with a bracha so Urchatz was chosen to make a distinction.
This suggestion however would again intensify the question why have Rachtza to mean washing with a bracha, choose Netila!


texts:
If someone needs to shave during Sefirah or Three Weeks because of work, should he also shave before Shabbos?

It seems strange to shave for M-F, but to go into Shabbos with stubble. On the other hand, there's a dispensation for his job, so that might just be how it turns out.


texts: Kids listening to music in sefira: what age

texts: At which age should children be trained not to listen to music during sefira.


texts: Could a Ben Pekuah make all cattle not eligible for Shechitah?

texts:
According to the Simlah Chadashah, the definitive work on Shechitah, a Ben Pekuah does not need Shechitah on a Torah level however the child of a Ben Pekuah and regular animal would not be eligible for Shechitah since its considered half slaughtered already. See the link below for the relevant English translation of the halacha.

My question is, based on this halacha, should we not be concerned that at some point in the past a Ben Pekuah bred into the regular cattle population and therefore all their descendants should have this issue also?

https://books.google.com/books?id=U_ImCAAAQBAJ&lpg=PA67&ots=VSd5y0JY2X&dq=simlah%20chadashah%20ben%20pekuah&pg=PA66#v=onepage&q=simlah%20chadashah%20ben%20pekuah&f=false


texts: What is Judaism's take on dying a virgin?

texts: I take it from the Torah that G'd commanded mankind to procreate and that pre-marital sex is forbidden and all that, But what happens with people who either choose to remain unmarried or otherwise virgin for their whole lives or the opportunity just never presented to them to marry or have children when they die? What do we learn from the Kabbalah of these people after they reincarnate?? what would their next life be like?


texts: Nowadays, do we write "besulah" & "200 zuz" in the ketubah for every woman's first marriage?

texts:
I remember once hearing that even though the mishnah & gemara in Maseches Ketubah state that a besulah/ virgin maiden gets 200 zuz for a ketubah (and a a be'ulah/non-virgin maiden gets 100 zuz)-- nevertheless so as not to embarrass the bride (ie if she were a ba'al teshuva etc),
 the practice nowadays for a first marriage is to write 200 zuz in every ketubah.

Is this true/ source?


texts: Are humans fleishik or are they on a different level?  If I were to have a cut in my mouth, would that make me fleishik?


texts: Is it considered Maase Shabbat (benefiting from someone who violated the Shabbat) if one looks online on a social media page at digital pictures taken on Shabbat?


texts: What is so special about wine (grape-juice)?

texts:
A lot of our rituals are done with wine (or grape-juice), e.g. Kiddush, Havdalah, Pesach seder, circumcision, weddings, and offerings. It even has special laws of becoming unfit (yayin nesech), that are much stricter than other things' rules about being set aside for idol worship. We also have a special status (nazir) which prohibits a person from wine.

What is it that makes wine so special?


texts: Are you required to say YiHyu LeRatzon before Elokai Netzor?

texts:
After Sim Shalom/Shalom Rav in Shemoneh 'Esreh, many Siddurim print YiHyu LeRatzon (Tehillim 19:15) before Elokai Netzor.

Not every Siddur prints this. I don't recall which editions I've seen without it, but I am sure I have seen it.

If we say YiHyu LeRatzon at the end of Elokai Netzor, are we supposed to be saying it twice, and is the earlier instance required?


texts: Teaching halacha to children with halachically invalid "props"

texts:
The Talmud (Sukkah 2b; cited also here) implies that chinukh (educating children in halacha observance) necessitates that the mitzvah be fulfilled according to its halachik details (at least with regard to shiurim [minimum/maximum physical dimensions]; see Ritva)

See also Shulchan Aruch Orach Chaim 657 and Biur Halacha there:

  כדי לחנכו במצות - ופשוט דצריך שיהיו ד' מינין כשרין כמו בגדול

  ...in order to educate him in the commandments - and it is obvious that the four species must be valid as for an adult.

Nonetheless, there is a whole industry marketing chinukh-objects that do not conform to halachik requirements/shiurim, e.g. the popular children's tzitzit that are not the minimum requirement to require tzitzit, or invalid "chinuch" arba minim (4 species) sets (both of which further entail the potential prohibitions of brachot l'vatala [blessings in vain].)

Are there any authorities who allow teaching children mitzvot using objects that are halachically invalid for their performance? (Rav Ovadiah Yosef, z"l, permits chinukh with a borrowed lulav on the first day of Sukkot. However, he still requires that the lulav itself be kosher for the owner.) What bases are there to justify common practice? Does anyone discuss the permissibility of selling/keeping these items?


texts: If borchu of maariv is before plag hamincha and the amida after plag, is this “tartei desasrei” – two contradictory acts?

texts:
A minyan starts to daven mincha before plag hamincha with the intention to daven maariv after plag hamincha. In the event, mincha is too fast and the borchu of maariv is before plag hamincha while the amida is afterwards.

Is it sufficient (not to be “tartei desasrei” – two contradictory acts) that the amida is in the right time or must borchu be in the right time too?

This assumes that "back to back" davenning is allowed when mincha is before plag and maariv after it. “Tartei desasrei” – two contradictory acts occurs when the plag division is not respected. An example would be when mincha and maariv were after plag. Maariv is in the right time but mincha is in the wrong time – two contradictory acts.

A related question: Mincha started before sheki'a, extended beyond it. What about davenning maariv straight after mincha?


texts: Recommendation for Purim divrei Torah (not "Purim torah")

texts: I've been reading through the Malbim Esther and have found it fascinating reading, and I was wondering whether there are any other notable seforim with divrei Torah about Purim. I am going through the Pachad Yitzchok on Purim, and I was wondering whether there are any other notable recommended sforim. Thanks!


texts: How many righteous men are in each generation?

texts:
I have been reading questions about the lamed-vav, the 36 righteous people who exist in each generation.

But Rashi, in Zecharia 11:12 cites the gemara in Chullin 92a which has an opinion that there are 45 righteous Jews in the world.

The gemara there also has an opinion that there are 30 righteous non-Jews.

Then Rashi in Zecharia references the idea that

  the Midrash Aggadah (Cf. Gen. Rabbah 49:3, Pesikta d’Rav Kahana 88a), that our father Abraham was promised that no generation would have fewer than thirty righteous in men, the number of (Gen. 15:8): “So shall your seed be.” The word יִהְיֶה has the numerical value of thirty.

Is there are text which reconciles these different versions of the number of righteous (men? Jews?) in the world at any time?


texts: Baal Teshuva -- Interested in both Chabad and Breslov, now what?

texts: I became a baal tshuva quite some time ago through the "yeshivish" derech, but for the last number of years have been becoming less and less religious, and losing enthusiasm and interest in Judaism.  In an effort to "fix" this situation, I started exploring both Breslov and Chabad, which I hadn't been exposed to before and I find the "novelty" of both is stirring my interest.  However, I'm a bit torn because they are different from each other and I can't really follow both, plus they each come with a different group of people I would hang out with.  Also, I find myself hiding the fact that I'm interested in both when I am with each group.  What should I do?


texts:
In my minhag (and I believe it's minhag Ashkenaz), unmarried men do not wear a Talis Gadol (only a Talis Katan).

Why is this so?


texts: Jewish-specific books that respond to atheism

texts:
Aside from there being (relatively) few online debates by eminent Jewish scholars with atheists, what would be considered recommended reading for a religious Jew who is interested in learning how to respond to criticism from atheism?

(Aside from Rabbi Jonathan Sacks' "the Great Partnership")

UPDATE: I just found this online resource (soon to book in 5 parts, ~70 pages each part) by Rabbi Michael Avraham in hebrew. Summarised as follows:

מחברת 1 – הראיה האונטולוגית

מחברת 2 – הראיה הקוסמולוגית

מחברת 3 – הראיה הפיסיקו-תיאולוגית

מחברת 4 – על טיעונים ‘פילוסופיים’ ו’תיאולוגיים

מחברת 5 – מדאיזם לתאיזם


texts: How could David lie with Bat Sheva if she had a Safek Get?

texts:
Tosafos version of Rashi in the Gemara 9b implies that there was a get on condition that Uria (Bat shevas husband) wont come back. So if David didn't know if Uria would come back or not how could he live with Bat sheva?

Or maybe that was Davids mistake since gemara said David Hamelech didn't sin. But this is David Hamelech we are talking about here!


texts: When the first of the 3 days of hagbalah is Sunday, are haircuts permitted the Friday before?

texts:
When lag b’omer fell on a Sunday, it was permitted to take a haircut on the Friday before for the honour of Shabbos.

This year the first day of the three days of hagbalah also falls on Sunday and there is a custom to allow a haircut after dawn on that day. Is there a parallel permission to take a haircut on the Friday before for the honour of Shabbos?


texts:
A wide held requirement for the minimum volume for a kosher mikvah is 40 se'ah.
Is it permissible to use a 40 se'ah puddle as a keli mikvah? Are there additional requirements such as a minimum depth, or whether the puddle needs to hold the water i.e., water isn't following out etc.?
I appreciate that it may be a considerable concern regarding the safek of the size of the puddle e.g., if the water if unclear (e.g. dirty, murky, filled with leaves). This may be considered in the answer. However, considering that a layman would be able to distinguish a large puddle (e.g. one that may fit a car) even if waters are murky, would it be permissible to use such a body of water as a mikvah to tovel keilim.
I think the question applies for a person immersing in the mikvah, but I don't want to get in to the territory of tzniyut etc.


texts: What instant foods can be made on Shabbas?

texts:
What instant foods can be made on Shabbas by Ashkenaz minhag? For example, instant coffee can be made because the coffee has already been cooked; are there any other common foods or drinks that can similarly be prepared because they've already been cooked?

(I'm particularly interested because of the usefulness when travelling but interested more generally as well.)


texts: Can an Orthodox Jew go to a reform burial?

texts: Halachically speaking, Can an Orthodox Jew attend a reform or Conservative burial?


texts: I'm wondering if I can use use some bread that is partially sliced (but not completely severed in two) as lechem mishneh. An example is a bagel that was cut 90% of the way through, meaning that the two halves are still attached on one end. Is this permissible? Is it less than ideal?


texts: How is it that one is allowed to have an alarm on shabbos?

texts:
Can one leave an alarm to go off on Shabbos morning?

If one can, then can it play anything, music, radio, etc?


texts: I have heard that it is forbidden to bring a sacrifice to HaShem anywhere on Earth other than the Bait HaMikdash. But what about space? Other planets, say Mars?


texts:
I pray with Chassidim. Before someone begins to lead the prayer, they ask if he underwent ritual immersion that morning.

Is there a (and if so, what is the) source for this requiring the cantor to have immersed?


texts:
According to this answer citing RaM"A (124:11), you can answer Amen to any Berachah even if you don't hear it, so long as you know which one is being said. Does this apply only to Tefillah BeTzibur (public prayer), or to all Berachoth?

If you notice someone mumbling a Berachah on an apple or a cookie, and you either hear part of the Berachah or you can just tell which Berachah is being said, or you notice someone intently saying a long Berachah after leaving the restroom, does the above rule from the RaM"A mean that you can answer Amen in these situations, even if you didn't actually hear the Berachah being said?  Can a deaf person then also answer Amen to Berachoth and Tefillah BeTzibur?

If so, would it then follow that if you are in Shul and you hear someone conclude their Berachah (eg., "Yotzer Or"), that you have to respond Amen (assuming you are at a point in your own Davening in which you are allowed to respond generally to Berachoth)?


texts: What religious music would have been sung in Israel after the time of David and Solomon?

texts:
I'm almost afraid to ask this question here for fear of being shot down in flames because I'm not Jewish.  However, nothing ventured, etc.....

I understand that many of the Psalms were put to music by King David and that musical instruments would accompany songs of praise and worship.

However, where I live (in Scotland) some people denounce the use of any musical instrument apart from the human voice in worship.  They will sing Psalms unaccompanied.  It's very strange!  I'm looking into the subject of the part music played in worship dating from the time of David and Solomon.

What sort of religious music would have existed prior to the destruction of the Temple in Jerusalem almost 2,000 years ago?


texts: If you use money for kaparos pre-yom kipur, is it fungible or must those bills go directly to tzedaka?

texts:
When we do Kaparos, we say "this money shall go to charity" -- so I put that dollar bill in the tzedaka box; is it okay if a few days from now I count what's in my tzedaka box, write a check for the equivalent and mail it to my favorite charity, and then put the dollar bill back in my pocket?  How directly "to charity" does it need to be?

Normally I'd assume tzedaka money is fully fungible, but this one is part of a somewhat-spooky ritual, so I thought I'd ask. Perhaps since we say, "This is my exchange; this is my substitute; this is my atonement.", we must give this specific money to charity.


texts: Why does "elokeynu" frequently follow "hashem" in tanach?

texts:
On almost every page in tanach you find the pair of words "hashem elokeynu" (Hashem our God). By saying "our God" it seems to imply that there are other gods.

If this implication is not correct why then is God frequently called by "hashem elokeynu" in tanach?


texts:
After the resurrection of the dead, will Moshe have any particular role? If so, what will it be? Sources, please.

(The question was inspired a popular song whose lyrics include "Moshe rabenu will lead us once again in Y'rushalayim b'ezras Hashem", but is of independent interest.)


texts: Fitting in a Succah precedence - kids, parents, women or guests

texts:
When there's no place for everyone in the Succah, who takes the precedence:

one's sons (underage and grown-ups)
one's parents/grandparents
women (wife, grown-up daughters)
the guests (male/female)?

Please specify about sitting the first night, following days, and sleeping in the succah.

This looks simple, but, in fact, it is a very complicated question as it compares seemingly unrelated Mitzvot - Succah, Chinuch, Honoring Parents and Hospitality. Each one of them is well known, but when they come together ... I couldn't figure out how do I even start to weight them.

The homeowner is out of the question and even compared to his father, he takes precedence (B"M).
What rights do his wife and the grown-up kids and the guests have on his Succah? Is he lending it - is it a property? Can the homeowner expel the kids just because it is his property, and then let in whoever he wants?
תשבו כעין תדורו - does the precedence of his own house apply - like he his father would take precedence around his Shabbos table over his sons I suppose. But in this case, his wife would be the first, for she does have some obligation so she can even say the blessing.
If one invites a [male] guest, does it automatically imply that he shares his Succah?

Let's limit it to the Litvakes communities.


texts: Asymmetry of R. Meir's times to inspect tzara'at (Nega'im 2:2)

texts:
Nega'im 2:2:

  אֵין רוֹאִים הַנְּגָעִים בַּשַּׁחֲרִית וּבֵין הָעַרְבַּיִם, וְלֹא בְתוֹךְ הַבַּיִת, וְלֹא בַיּוֹם הַמְעֻנָּן, לְפִי שֶׁהַכֵּהָה נִרְאֵית עַזָּה. וְלֹא בַצָּהֳרַיִם, לְפִי שֶׁעַזָּה נִרְאֵית כֵּהָה. אֵימָתַי רוֹאִין. בְּשָׁלשׁ, בְּאַרְבַּע, וּבְחָמֵשׁ, וּבְשֶׁבַע, וּבִשְׁמֹנֶה, וּבְתֵשַׁע, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בְּאַרְבַּע, בְּחָמֵשׁ, בִּשְׁמֹנֶה, וּבְתֵשַׁע:

  One may not examine Negaim [to check them] in the morning or towards evening, and not inside the house and not on the cloudy day, because the dull [Nega] seems bright [in these circumstances]. And [one may not examine] at noon, because the bright [Nega] seems dull. When does one examine? During the third, fourth, fifth, seventh, eighth and ninth [hours of the day]. These are the words of Rabbi Meir. Rabbi Yehudah says: During the fourth, fifth, eighth and ninth.

Now, R. Yehuda's opinion seems reasonable. The first three hours of the day are too dark, the next two hours are fine, and the final hour before noon is too bright. This is then reversed in the afternoon: the first hour after noon is too bright, the next two are ok, and the final three again too dark.

But I fail to understand the logic of R. Meir, who seems to have an asymmetry between morning and afternoon. According to him, the first two hours of the day are too dark, the next three are ok, and the final hour before noon is too bright. But in the afternoon, immediately after noon one can start to inspect for three hours, and the final three hours of the day are too dark.

How can we understand R. Meir' opinion?


texts: Is perpetual virginity or remaining unmarried superior to marriage?

texts: In Judaism, is perpetual virginity or remaining unmarried a higher state of life than marriage?


texts:
It seems like from the very first chapters of the Torah, mankind is destined to be evil and transgress the law of God:

The very first couple make the only sin they can.
The second child the world has ever seen, Cain, kills his own brother out of jealousy.
Noah's generation is full of thieves, idolaters and perverts.
The generation of babel rebels against God by building the tower of babel.

On top of all that, God knew that all this will happen.

It seems like god created us with a strong nature to go against him, and then teases us with his commandments.

Is evil our nature? Or is there a secret message within these passages?


texts: Halachic obligation to honor narcissistic mother and or father

texts:
What are the halachic obligations are to honor a mother or father that are a narcissist? An adult child may be trying to separate from emotional abuse and codependent relationship but this can often mean ignoring a parent(non-contact). Standing for a parent would reinforce unhealthy notions in the child.
I have looked at similar answers and am asking in regards to specifically narcissistic parents.
One of the sources I saw was In regards to Torah and Rabbinical writings, how does "honor your father and mother" work when you've been raised in an abusive household?

Harav Dovid Cohen shlit”a has stated [see addendum] that if interacting with an
abusive parent makes a person emotionally ill then the child is exempt
from this
obligation. Since one is not required to spend more than a fifth of
his assets for a
mitzvas aseh then certainly one is not required to make himself sick.
Obligating abused
children to unconditionally honor their abusing parents will almost
certainly exacerbate
their emotional distress and/or disability and they are therefore,
not obliged to do
this.

Honor your Father and your Mother?


texts: Is it sourced that Avrohom Avinu charged his guests payment if they did not make a Brachah?

texts:
The Gemara in Soitah (10a I think) says that Avrohom used to tell people not to thank him, but rather to thank Hashem for the food that they ate.

I seem to remember learning once that if they refused, they had to pay him for the food that they ate, I dont know if this is true or not.

Does anyone know a source to this?


texts:
Talmud chacham is one of the most used words.

Is a Talmud chacham someone who has a semicha,  or someone who delves in Torah or anything else?


texts: Why did Yaakov give Yosef Shechem 'one more than his brothers' specifically?

texts: וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ - bereshis 48:22. Yaakov previously gave Yosef an additional article of clothing, which spurred the brother's hatred of him (Yosef). Why would Yaakov go out of his way to say that this gift of 'Shechem' was one more than his (Yosef's) brothers once again?


texts:
It is almost universal that Mezuzot are affixed to doorposts by rolling it up tightly and inserting into some protective case.

The Rambam writes in Hilchot Mezuzah 6:13 that encountering a Mezuzah should be a profound experience:

  חייב אדם להזהר במזוזה מפני שהיא חובת הכל תמיד וכל זמן שיכנס ויצא יפגע ביחוד השם שמו של הקדוש ב"ה ויזכור אהבתו ויעור משנתו ושגיותיו בהבלי הזמן וידע שאין דבר העומד לעולם ולעולמי עולמים אלא ידיעת צור העולם ומיד הוא חוזר לדעתו והולך בדרכי מישרים

People must be very careful about the mitzvah of mezuzah because it is an obligation on everyone at all times, so that any time they go out or come in, they will brush against the unity of the name of the Holy Blessed One and remember God's love and wake up from their sleep and errors in the futilities of daily life and know that there is nothing that lasts forever except the knowledge of the Rock of Ages. And they will then immediately return to their true knowledge and and walk on the right path.

It's hard for me to have that experience when the Mezuzah is unable to be read. Personally, I think I would more successfully achieve this level of awareness if I was able to actually see the writing of the Mezuzah each time I passed through the doorway.

According to a Safrut website, stam.net:

  It is not proper to roll the mezuzah inside out or to leave it unrolled in order to be able to view the lettering.

Another Safrut blog goes as far as to say, based on the language of SA YD 288:14 that an unrolled mezuzah against ideal Halacha and must be fixed:

  Halacha requires that the scroll should be rolled from left to right i.e. the word "Echad" going to "Shema". Although the posture spread out flat does not invalidate it, for it is kosher after the fact, still it must be fixed.

Personally the SA's lashon there sounds circumstantial to me, not intentionally halachic, especially if seen in light of Rambam. The author above presents his interpretation as a given.

What is the source for this, and is there any debate surrounding this issue? I would probably encase the parchment in two glass sheets as protection.

Rambam seems to take for granted that you will be rolling it up, but does not specify if this is more desirable or just the way it has always been done.


texts: Would the Dinosaurs Be Clean or Unclean by Torah Standards

texts:
Based on what we know of Dinosaur anatomy, would Dinosaurs have been clean or unclean by the standards Moses gave? I am referring to the Cretaceous, or the periods typically defined by the "Terrible Lizard" species.

I am not a Jew (rather Christian), so forgive the possible foolishness of the question. As somewhat of a bible scholar I find some interest in where the Dinos fit in during the creation process. God had told the Jews what was clean / unclean for eating, and suddenly I realize there are entire periods possibly dominated by "unclean" animals! Very interesting.

UPDATE This questions includes sea bound (like "fish") and flying (like "birds") as well as land bound herbivores. How would they be classified?


texts: Why do we say Layehudim Hayta Orah aloud?

texts:
In Havdalah, I noticed a virtually universal custom: when the one who is saying Havdalah reaches the Passuk of Layehudim Haytah Orah (ליהודים היתה אורה ושמחה...), those who are being Yotzei Havdalah say the passuk aloud.

(One variation of this custom seems to have those around say it while the "Chazzan" is quite, and then the Chazzan repeats it. The other seems to be the Chazzan saying it together with those around)

Either way, what is the source of the custom? Why is this Passuk said aloud?


texts: How Kabbalistically accurate is the golem-making procedure described in "Niflaos Maharal"?

texts:
There's been plenty of discussion about the historic authenticity of "Niflaos Maharal", a book that appeared in the early 1900s describing how the Maharal made a Golem to defend the Jews against blood libels.

My question isn't authenticity; it's accuracy.  Has anyone compared the description of Golem-making found in Niflaos Maharal with, say, the procedure found in Sefer Yetzira?

Sure enough, Niflaos Maharal is available online; check out Chapter 8 for the description of how the Golem was made.  (This corresponds to the English-language legends I'd seen as a child.)  It talks about how the Maharal himself fit the element of air, and the Golem was made of earth (actually "dust"), so he brought along one student who was fire and one who was water.

Is something like the four-element-people thing found in classical kabbalistic texts on Golems, or unique to Niflaos Maharal?


texts: Shabbat afternoon, when lounging on the couch, is it OK to wear sweatpants?

texts:
"Your Shabbat activities shall not be like your weekday activities". From this we learn that we should dress differently on Shabbat.

Say you finished the meal and want to sit and read by the couch. If you find it uncomfortable to relax in dress pants, is it permissible to switch into your weekday sweatpants just for this relaxation session?


texts: Is there a list of important sugyos in the mishneh Torah

texts: I heard Rav Lichtenstein made a list of important sugyos in the mishneh Torah to learn. Does anyone have it or something similar?


texts: Do any communities permit music during Sefira?

texts: As many of our users are likely aware, there is a custom to refrain from listening to music during the Omer period. However, the operative word here is "custom." As such, I have been wondering whether any communities have permitted listening to music during the period of Sefirat haOmer?


texts:
Here is a poster of the general areas and halachos of what is included in peyos. Does a similar thing exist for beards?

I’m imaging it would have red areas (agreed by all to be part of the beard) yellow (derabanan?) orange(minority opinions/chumras).

Would be helpful for those who don’t cut their beard at all but also for those who shave if they wanted to use a proper razor in order to get a closer cut in those areas that it would be allowed.
I tried contacting the company that made the peyos one but they didn’t know.


texts:
What is an appropriate greeting for Yom Kippur? "Hag Sameach" doesn't seem to work. Is it "Have a good fast," or something similar?

I'm interested in knowing Hebrew and English.


texts: What kind of cleanliness is required to put on Tefillin?

texts:
The Rama says (OC 38:3) that one must protest a woman's putting on Tefillin. The Magen Avraham there (sk 3) says that this is...:

  מפני שצריכין גוף נקי ונשים אינם זריזות להזהר...
  ...because [Tefillin] require a clean body, and women aren't quick to be careful [about this].

What kind of cleanliness are we talking about? It's kind of hard to believe that women (even 400 years ago) would need to go to the bathroom uncontrollably.


texts: How come Me'arat Hamachpela wasn't inherited by Shem's dynasty?

texts:
IIRC, after the flood, Noah divided the habitable earth between his sons, Israel being inherited by Shem(source needed). I'd expect that besides Jerusalem Shem would get hold of Mearat Hamachpelah as one of the holiest places. Instead, we see that the descendants of Ham controlled the place.

How come? And why Shem's descendants incl. Avraham, didn't simply claim the ownership of the place?


texts: What are the oldest Jewish songs (tune plus words) that are still popular today?

texts: When I say "song", I mean the combination of tune and words; and yes I'm probably thinking Ashkenazically here.  It seems like any European old-timer I've met knows the "good old fashioned" tune for Psalm 23 (Mizmor L'Dovid, Hashem ro'i lo echsar).  How old is that?  More generally, what are the oldest songs still popular today?


texts:
As discussed here, wasting seed is not forbidden for a non-Jew.

Rashi to Bereishis 38:7 and Semak negative commandment 292 explain that Er and Onan died for that very sin.

If non-Jews are allowed to waste seed, why were they punished?