texts: Does one need to fulfill the 248 words when reciting Shema outside the timeframe of Kri'at Shema?

texts:
O.C. 61:3 states that one should recite a total of 248 words when saying Kri'at Shema. As there are only 245 words, the last 3 words are fulfilled by listening to the Shat'z repeat the ה אלקיכם אמת. Rama"h in  says that there is a minhag that a yachid (individual) should say the 3 words אל מלך נאמן as a substitute.

I am unsure if this requirement is directly attached to the mitzvah of reciting Kri'at Shema, meaning during its timeframe. If I understand correctly, one who recites Shema before or after that period fulfills the mitzva of Torah learning, but not of reciting Shema.

So, does one who prays individually need to recite אל מלך נאמן. And, perhaps, more practically, many shuls say Shema after the time on Shabbat and Yom Tov mornings and before the time on summer Friday nights. Does the chazzan need to repeat ה אלקיכם אמת or does this accomplish nothing?


texts: Does anyone know what siddur the Minchas Elazar, z"l, used?

texts: I was wondering if anyone knows what specific siddur the Minchas Elazar, z"l, davened from?  Also, where to find it today.


texts: How does someone not know they're Jewish?

texts: In this answer, someone said they got offended when people wore crosses, especially if they didn't know they were Jewish. I'm just wondering how someone can not know what religion they follow?


texts: Where did they light the Menorah after they won the war with the Greeks

texts:
In the Al Hanisim that we add on Chanukah we say:

V'hidliku neirot b'chatzrot kodshecha
Translated as
kindled lights in Your holy courts

It sounds as if the Menorah from the temple was lit outdoors is that the case and Why?


texts:
It is generally accepted that grama (indirect causation) is not permitted in performing a forbidden melacha in non-emergency situations. Similarly, while there may be cases of grama in other halachic domains that are not enforceable in the human courts (such as damages and capital crimes), they are still enforced in the heavenly court.

According to the makers of the Kosher Switch who opine that the switch does not even involve grama and therefore is completely permitted on Shabbat even in non-emergency situations, does that also imply that it could be used in non-melacha applications such as murder?


texts: What would be the law with regards to the Sukka in Manhattan?

texts:
A few members of a community board in Manhattan do not want to give permission for a Sukka in a park (because of 1st amendment issues).

According to the Shulchan Aruch Harav, one cannot make a blessing in a stolen Sukkah. So if the board would end up forbidding the Sukka (and win on appeal), yet someone were to put one up, would one be able to make a blessing in that Sukka?

What if the shul wouldn't have asked, and the police wouldn't have noticed, then would the Sukkah still stay kosher?

Relevent question: Sukkah in the Soviet Union


texts: What is the proper way to pronounce אלוה?

texts: I remember reading something by Rabbi Phil Chernofsky in a recent Torah Tidbits in which he stated it should be pronounced “e-LO-wah”. On Mi Yodeya, I’ve read that that’s a Sephardic pronunciation, and that the Ashkenazic pronunciation is “e-LO-ah”. The name of this site seems to point to the “wah” pronunciation. I can’t find the article in Torah Tidbits.


texts: Which individuals does Ramban say do not enjoy providential treatment by G-d?

texts:
Ramban on Deuteronomy 11:13:

""בכל לבבכם ובכל נפשכם" - והלא כבר הזכיר בכל לבבך ובכל נפשך אלא אזהרה ליחיד ואזהרה לצבור לשון רש"י מספרי (עקב יג). ובאור הענין כי השם לא יעשה הנסים תמיד לתת מטר הארץ בכל עת יורה ומלקוש ולהוסיף בדגן ובתירוש וביצהר ולהרבות גם העשב בשדה לבהמה או שיעצור השמים וייבשו רק על מעשה רוב העם אבל היחיד הוא בזכותו יחיה והוא בעונו ימות והנה אמר כי בעשותם כל המצות מאהבה שלימה יעשה עמהם את כל הנסים האלה לטובה ואמר כי בעבדם ע"ז יעשה עמהם אות לרעה ודע כי הנסים לא יעשו לטובה או לרעה רק לצדיקים גמורים או לרשעים גמורים אבל הבינונים כדרך מנהגו של עולם יעשה בהם טובה או רעה כדרכם וכעלילותם"

Thus, whereas the fate of the Jews as a nation is guided by providence, individuals do not enjoy the same providential relationship with the Almighty. Only the righteous and the wicked can expect providential treatment. The fate of more “average” individuals is primarily guided by the laws of nature.
Who are those "average" individuals?


texts: Why does Rashi describe Mahalath as "Another unsuitable wife"?

texts:
At the end of Parshat Toldot, Eisav marries the daughter of Yishmael, as he "perceives" that the daughters of Heth have upset his parents.

Whilst obviously Eisav had many flaws, this appears to be a reasonable marriage, or at least the lineage is. So why does Rashi criticise him for this too and cause her "yet another unsuitable wife"?

The actual words are that he "added wickedness upon wickedness" because he did not divorce his other wives.

Would divorcing them have been the right thing? Eliphaz was being educated by Yitzchak (and thus did not kill Jacob when instructed to). So perhaps keeping them near his father was the right thing to do? And why would it be "adding wickedness"?


texts: When was the pagination of the Talmud begun and finalized and by whom?

texts: Early editions of the Talmud did not have page numbers.  (Early commentators give citations to chapters.)  When did page numbering begin and, if today's page numbering differs, when was the page numbering finalized, and who established these page numbers?


texts: Are you allowed to get a haircut during the Omer if you are going on a shiduch date?


texts:
Why is that most/many of our prayers appear to be plural/National requests - shemoneh esreh-barech a leinu, shema koleinu etc. many yehi ratzon’s say “hashem elokeinu ve’lokei ovoseinu - where other prayers take on a more singular/personal requests like we find in morning Bracha “she’asa li Kol tzorki” or the yehi razton that follows there which is “hashem elokai ve’lokay ovosay”?
What’s the formula to decide which is plural which is singular?


texts: Why is it that certain Exodus stations such as Libnah, Rissah, and Mount Shapher are so far into the actual Promised land of Canaan? Were the Israelites drifting into Canaan unknowingly?


texts: How do you go from the Talmud to Halacha Lemaasah?

texts:
What is the process involved for figuring out the halacha of today based on something written in the Talmud?

Basically, what does a modern day posek do starting from the Talmud to reach a halacha he can put in a sefer, such as mishna berurah.

Aside from the arguments within the Talmud, there are also arguments between rishonim and acharonim. That being the case, it's not so clear how to actually arrive at any given halacha lemaaseh.


texts: What are the Shafan and Arneves (Leviticus 11:5-6)?


texts: Death over sins & idolatry for gentiles?

texts: As we know there are certain sins a Jew cannot commit like murder or idol worship. A Jew should rather die than commit these sins. Does this apply to gentiles as well?


texts:
The Torah writes in Shemos (20:12)

  כַּבֵּ֥ד אֶת־אָבִ֖יךָ וְאֶת־אִמֶּ֑ךָ לְמַ֙עַן֙ יַאֲרִכ֣וּן יָמֶ֔יךָ
  עַ֚ל הָאֲדָמָ֔ה אֲשֶׁר־יְהוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ׃ (ס)

  Honor your father and your mother, that you may long endure on the
  land that the LORD your God is assigning to you.

Why is one specifically rewarded with a "long life" for honoring parents?


texts:
Possible Duplicate:
  Hashems name on device

I know this sounds a little ridiculous, but this has actually happened to me. Let's say you are using a smartphone to download a lengthy Devar Torah, a Shi'ur in mp3 or video, or a Sefer (on Hebrewbooks.org, for example). It's taking a long time, so you open another browser or you simply put the phone in your pocket, and you forget about the fact that it's downloading. You then enter the bathroom and realize you left the download in progress and the phone is in your pocket in the bathroom. Do you have to leave the bathroom? Let's say you didn't forget. Can you go into the bathroom, knowing that this is going on?


texts: I had heard that non-Jews are not allowed to join the Seder. If someone has a non-Jewish worker who would be offended by being excluded from the Seder, can she be invited out of "darchei Shalom"? Does it matter if the worker is an evening hirer (hired for only the Seder meal) or a live-in worker?


texts: Are there books and / or online sources that discuss how the Talmud was compiled?

texts:
There are a few aspects of the Talmud that I'm curious about:

Someone compiled it. My history knowledge is poor. I understand that Rabbi Yehuda compiled the Mishna. I'm not sure who compiled the Yerushalmi and the Bavli.
There were numerous rabbis and houses of study scattered throughout both Israel and Babylon. How did the compiler discover who said or taught what? Did they send "snoopers" to these places to listen in on the discussion? Did rabbis or others send letters saying "Hey, Rav Yochanan heard about what you said and disagree with you, Rav Akiva?"
There are some stories that seem quite private. E.g., somewhere, the Talmud discusses the size of a Rav's male organ. Who would know about such personal information, and why would he care to have that fact written down?
I understand that Bavli was written much later than Yerushalmi. How much of the Yerushalmi is copied verbatim into the Bavli?
Many people said many things. Obviously, not all of it got into the Talmud. What decided what was compiled and what wasn't?

I am interested in books and / or online resources that discuss this. If you can, explain why you think your source is the best one available.


texts: Is kares a greater punishment than capital punishment, or vice versa?

texts:
In many cases (e.g., no warning, no witnesses) a capital crime is not punished by a beis din, but instead the offender gets kares. Let's assume for the purposes of this question that kares includes punishment in the afterlife (and is not only dying before one's time).

Now, from this answer it almost seems that punishment by the court is better than an afterlife punishment. There we have an offender whose crime is so heinous that he can't get a kapparah through beis din's execution. Presumably, though, he still gets punished in the afterlife. So we see that punishment in the afterlife is a greater punishment, and that that offender wasn't 'deserving' to get the lesser punishment on Earth. Thus here we have kares > capital punishment

But how can this be, if kares is usually given for less severe violations of the same sin? If someone is warned by two witnesses and still blatantly continues doing the sin, that sure seems like a more severe offense than if he did it in private, overcome by his passions. So we really ought to have capital punishment > kares.


texts: "עם לבן גרתי"? Really? "עם לבן ברתי" maybe

texts:
Rashi brings a gematria at the beginning of Parshas Vayishlach:

  גרתי בגימטריא תרי"ג, כלומר, עם לבן הרשע גרתי, ותרי"ג מצות שמרתי, ולא למדתי ממעשיו הרעים

Now, if one takes this literally, it is attesting to the fact that Yaakov actually kept all the laws of the Torah. (See here.) Let us assume this opinion. [According to others, though, I understand that it may be simply an allusion to the fact that Yaakov remained righteous even though he lived in Lavan's estate.]

But, we know that Yaakov in fact did not keep all the mitvos of the Torah. He married two sisters. Now, although clearly many reasons are given to explain his ability to do so, he still cannot say "תרי"ג מצות שמרתי" if one of the 613 was explicitly violated. How can he say that?


texts: What is the difference between dew and water halachically?

texts:
Why are they different liquids halachically given that they both are water?

They even can have different dinim (see Makhshirin 3:2), so how do we understand this?


texts: Why does the shulchan aruch start with how to conduct one's self in the morning and not the night time?

texts: The mishnah in brachos goes out of it's way to discuss why it stated with the night time shema b/c in the posuk it says when you lay down and when you rise up.. Why then when it comes to practical halacha the shulchan aruch reverses this and starts with the day time?


texts: who did yechezkel hanavi do t'chias hamaisim on?

texts:
the benai ephraim left egypt many years before yetzias mitzrayim happened,
unfortunately however they passed through eretz pelishtim,and the pelishtim killed them near gaas.

however r'yehuda ben b'sairah said that the people yechzekel hanavi did  t'chias hamaisim on
 in the vally of dura [in bavel] were the b'nai epfraim ,and that he is a decendent of them.

they were killed in gaas [eretz p'lishtim] and revived in dura [bavel]?


texts: What mitzvot existed for humanity prior to Noach?

texts:
I am aware that Ramba"m lists the commandment of "Be fruitful and multiply" (Breishit 1) as being the first mitzvah listed in the Torah (See Minyan Hamitzvot #212). However, this mitzvah is not one of the 7 Noahide mitzvoth.

Prior to the flood, there was nothing as the 7 Noahide commandments. Yet, we see that G-d was angry at Kayin for murdering his brother, Hevel. Was Kayin supposed to know that murder was forbidden? There were no explicit commandments as such!

Likewise, mankind (except for Noach and his family) was destroyed in the flood, partially because of idolatrous worship (See Rash"i on Bresihit 6:10). Why were these people punished if there was no explicit Noahide law directing them against idolatry?


texts: Should one say Hashem's name when reading a pasuk in Aramaic?

texts: When doing a pasuk for shnayim mikrah, one may say Hashem's name if he completes the pasuk. However, when reading Onkeles, is one allowed to say Hashem's name? Meaning, does saying a full pasuk in Onkeles get the same treatment as saying a full pasuk when reading the Torah?


texts: We do not bring the omer offering, so why do we still count?

texts:
The counting of the omer is linked so closely to the bringing of the omer. Why is counting a mitzva if we count from the harvest of the barley for the omer offering and we do not harvest that?

See:

Vayikro (23:10-11) "When you come to the Land which I am giving you, and you reap its harvest, you shall bring to the kohen an omer of the beginning of your reaping... the kohen shall wave it on the day after the rest day."

Vayikro 23:15 "And you shall count for yourselves, from the morrow of the rest day from the day you bring the omer as a wave offering seven weeks; they shall be complete."

Devorim 16:9 "You shall count seven weeks for yourself; from [the time] the sickle is first put to the standing crop, you shall begin to count seven weeks."

(Thanks to Chabad.org for the translations.)


texts: What is the proper translation of Breishit (Gen.) 40:16?

texts:
Beginning of Breishit 40:16:

  וירא שר האופים כי טוב פתר

Does it mean:

A - The head baker saw that he (Joseph) interpreted (the dream) well (i.e. correctly)   or....

B- The head baker saw that he interpreted (the dream) for good (things to occur to the wine steward)

Or could it mean either of the above, or, perhaps, another interpretation?

The placement of the verb at the end causes me some confusion. The word טוב could be either a noun or an adverb.


texts: Why did Yosef cause so much anguish to his family?

texts:
While this question already seems to assume some answer or another (that of a 'deeper purpose'), I thought it strange that nobody has actually asked this question so far:

Yosef recognized his brothers, but instead of welcoming them, giving them grain, and inviting them to live near him as royalty (which he does later), he "speaks to them harshly", playing a tormenting game with them (imprisoning Shimon, returning their money, placing his cup in Binyamin's sack) causing them significant anguish. Not only does this distress his brothers, but - perhaps more importantly - Yosef's antics also cause his father Yaakov to further suffer. A corollary to this question (that's been asked) is, why didn't he just send a message to his father when he could, that he was alive and doing quite well for himself?

What was Yosef's plan, or motivation?


texts: Was Rabbi Akiva obligated to divulge that his daughter was destined to die on her wedding day?

texts:
Inspired by this question (perhaps even a duplicate).

From the Talmud (Shabbat 156b) (Soncino Translation):

  From R. Akiba too [we learn that] Israel is free from planetary influence. For R. Akiba had a
  daughter. Now, astrologers told him, On the day she enters the bridal chamber a snake will bite her
  and she will die. He was very worried about this. On that day [of her marriage] she took a brooch
  [and] stuck it into the wall and by chance it penetrated [sank] into the eye of a serpent. The following
  morning, when she took it out, the snake came trailing after it. ‘What did you do?’ her father asked
  her. ‘A poor man came to our door in the evening.’ she replied, ‘and everybody was busy at the
  banquet, and there was none to attend to him. So I took the portion which was given to me and gave
  it to him. ‘You have done a good deed,’ said he to her. Thereupon R. Akiba went out and lectured:
  ‘But charity delivereth from death’: and not [merely] from an unnatural death, but from death itself.

Was Rabbi Akiva obligated to tell his daughter's potential suitor that an astrologer had foretold that she would die on the day of her marriage?


texts: Halachic ramifications of using a digital lollipop

texts:
A device known as the digital lollipop sends electric signals to the tongue, stimulating taste. It can theoretically represent any taste, when correctly coupled with a smelling device, similar to how the Mon could taste like anything.
Here's a video demonstration:
Digital Lollipop Stimulation
May one stimulate their tongue with an electronic device that simulates taste and use it on a fast day, or attempt to "taste" the flavor of non-kosher food?


texts: Is there a halachic time limit for sending an organization its charity box money?

texts:
Many Jewish organizations distribute tzedaka (charity) boxes. A few that I know tell people, "collect the money and at some point, empty the money and mail us a check."

Let's say someone leaves this tzedaka box in a shul, and people place coins and bills in the box.

Is there a maximum time, halachically, when the box owner should send a check to the organization, if the org, never specified a schedule? In some cases, the org. said "when full, mail us a check". That could be quickly or could be a year depending on how often people donate.
The org. says, "send us a check". Meaning, you empty the box, keep the money and mail them a check in the amount that was in the box. Is there a halachic "time limit" between your emptying the box and mailing the check?


texts:
Rabban Shimon ben Gamliel, in the final mishna of Ta'anit (4:8), speaks of women going into the vineyards on Yom Kippur and dancing for the unmarried men who would then choose wives for themselves. The women would borrow clothes for the occasion and, in order that they not embarrass anybody (Meiri), all of those clothes would require immersion. To my mind, this mishna is incongruous to the extreme.
Beitza 5:2 expressly forbids dancing on a shabbat. While I can deal with the prohibition of immersing clothes on a shabbat (Beitza 2:2, and cf: Shabbat 22:4) by suggesting that they washed them the day before, and while I can deal with the possibility that the women were all barefoot (Yoma 8:1), I know of no way to explain the fact that they were clearly dancing.
Am I to assume that חולות ("dancing", Ta'anit 4:8) and מרקדין ("dancing"; Beitza 5:2) are two completely different things, such that the former is permissible and the latter prohibited? Am I to assume that Rabban Shimon ben Gamliel is choleq on the tana qama in Beitza? Or am I to assume that, contrary to the plain-sense reading of this mishna, the dancing in vineyards was done on 15th Av only and not actually on Yom Kippur?


texts: Modim DeRabanan - UThHonnenu or UThKayemeinu?

texts:
There is a very common poster that I've seen in virtually every Shul I've been in over the past 10-15 years.  Unfortunately, I cannot find a photo at the moment.  It is a (generally laminated,) white poster with black lettering, with the words for Modim DeRabanan on it.  It tends to be placed on the wall of the Shul as an aid to the casual person who, like many of us, put down or closed his or her Siddur during Hazarath HaShatz and is unprepared to read Modim when the Hazan gets up to that point, and needs to read it inside due to a lack of memorization of the Modim DeRabanan or for greater ease in remembering (and therefore concentrating on) it.

However, virtually every version of this poster I have seen uses the exact same text (and font, spacing, etc.; in other words, they're all prints of the same original), and the text uses the word UThHonnenu (and favor us), in the line after we have expressed praise for G-d for "Having let us live and having sustained us", in the line that asks for this to continue, "So may You (G-d) allow us to live and favor us..."  But this is inconsistent with the previous praise.  We have praised HaShem for sustaining us.  Not only that, but in virtually every (Nusah Ashkenaz) Siddur I've ever seen, the text is consistent with the preceding line of praise!  Which one is it?  Is this poster from a different Nusah?  Was there a change at some point in recent Siddur printings and this poster is from an older, then-common text?


texts: Can I wear a tallit gadol without an atara

texts:
I am purchasing my first tallis gadol, but I notice some can be brought without
the atara attached. I personally don't like unnecessary embellishments. Is the tallis kosher without an atara?


texts:
I heard from a Rav in a shiur that he saw written somewhere in the name of the Ba'al HaTanya an explanation for the song Echad Mi Yodeya at the end of the Haggadah. It seems a little incongruous to start counting seemingly random things to do with Judaism.
He explained it with a parable that when someone wants to show off how proud they are of their ancestry/heritage, they start showing various emblems and artifacts from their past. They show off this medallion, this ancient manuscript, these articles of clothing. That's what we're doing at the end of the Haggadah. After solidifying our relationship with Hashem, we contemplate how proud we are of our heritage. We start listing off things that make us special 1. One G-d in Heaven. Two stone tablets. Three forefathers...etc.
Anyone know the source for this explanation? On a side note, in my attempts at finding this, I found that Lubavitch chassidim don't have the custom to say this song. I find it interesting then that there would be an explanation of it from their founder.

1 The Rav admitted that 9 months of pregnancy and 11 stars in Yosef's dream need clarification why we're listing them.


texts: What is Shoivavim?What is Shovavim Tat? what is its significance and how is it for lack of a better term celebrated?


texts: Is anyone aware of any daily email that is sent out that includes a Torah from Rav Avigdor Miller?


texts: How old was Binyamin when he and his brothers went down to meet Yosef

texts: Just like the title reads. Citing the interaction between the brothers and Yosef in Egpyt during the famine retold in Bereishit 42-44, I am curious to know if any mefarshim comment on the age of Binyamin when he stands in front of Yosef - especially because he is repeatedly referred to as a na'ar.


texts: If the odds are against you in life (Bais Shammai's opinion), why did G-d bother?

texts:
I'm asking this question only because I recall hearing an answer, but unfortunately I don't remember the answer, or  from which rabbi.  Help me please?

Mesilas Yesharim says G-d made creation out of benevolence, so He could give us more good.  (But if we didn't have challenges, it wouldn't be "real.")  Something to that effect, if I'm not mistaken.

But the Gemara concludes like Bais Shammai, that given the odds and consequences of success vs. failure, it's really better not to have been created.

So if the odds are against you, why did G-d bother?


texts:
Is it allowed to wash one's car during the 9 days?

Or is it like clothing, since it is also for show and it surrounds you?


texts: Does anyone know of a source that discusses everyone's entering Israel at t'chiyas hamesim and the ban on Moshe's entering Israel in light of one another (and, preferably, attempts to reconcile them)?


texts: Is a gentile obliged to get married and multiply?

texts:
We all know that a Jew is obliged to get married and have children. It's considered that a man is not complete until he gets married. I am not sure if a Jew won't have a share in Olam HaBa if he/she didn't get married.

Anyway, if a righteous gentile didn't want or couldn't get married, will he be still considered righteous and will have a share in the world to come ?


texts: Violating the prohibition of wearing Sha'atnez

texts: When does one become liable for wearing Sha'atnez? Is it merely putting the garment on one's body?  Is it when the act of dressing is complete (ie., buttoning the last button, zipping up the zipper, etc.)?  Or is there some measurement of time or distance walked while wearing the garment that effects the violation of the prohibition?


texts: Is the Danby Mishna available for free online?


texts:
This is something that's always bothered me about the classic "yeshivish" presentation of Judaism.

Most "yeshivish" people will claim that the yetzer hara is an entity that is almost completely separate from a person. This bothers me, because it feels like it's just a cop-out, just an excuse so people can absolve themselves from being fully responsible their bad actions ("It's not me, really; the yetzer hara made me do it!").

So i want to know if the yetzer hara is really something that can be considered separately from the human being. If my basic Hebrew skills aren't failing me, the word "yetzer" does actually mean something like "Evil Inclination" (how "yetzer hara" is usually translated) or "nature," and doesn't necessarily refer to something external to the person, I think. Therefor, I don't think that just any reference to yetzer hara will suffice to establish "yetzer hara as a separate entity."

  Is the yetzer hara a separate entity from a person? If so, what is the earliest reference to this in Judaic literature?

(Bonus: If it is true that the yetzer hara is not a part of a person, how is this not somehow escapist?)


texts: Covering the mirrors in the house of a mourner

texts: When learning the laws of mourning in the Gemara and rishonim I don't recall the requirement to cover up the mirrors in the house of a mourner. But it does seem like a quite prevelalant practice. Where did this practice begin and what is the reason for doing so?


texts: Learning Torah in places with no Yeshivot

texts:
There are still many people in this world who want to learn Torah but do not have a chance yet due to the fact that there are no yeshivot around etc.

What would be the best and easiest way for studying Torah privately and formally (he may have some Rabbis in contact)?


texts: Where does the Chasam Sofer z”l state that the Megillah is holier than the Torah?

texts:
I once heard a lecture from Rav Moshe Wolfson shlita, where he said in the name of the Chasam Sofer that the Megillah has more kedushah (holiness) than Toras Moshe. Does anyone know the source for this?

Also I found this trying to look it up quoting the same in his name, but still without source.

https://1minoftorah.wordpress.com/2016/03/22/taanis-esther-and-purim/


texts: Does anybody know what word Netilat exactly means and how it refers to the mitzva of Netilat Yadaim?


texts: Where can I see the letter/proclamation the Chafetz Chaim wrote about the major natural disasters in his time?

texts:
There were multiple large natural disasters in the past two months. The Jewish newspapers referenced a letter from the Chafetz Chaim saying that HaShem does natural phenomena in the world to spur us to do Teshuva and cling to Him.

As a background of what the newspapers/newsletters were talking about:

ד׳ אלול Hurricane Harvey made landfall on USA mainland (Category 4)
י״ט אלול Hurricane Irma made landfall on USA mainland (Category 4)
כ״ט אלול Hurricane Maria made landfall on Puerto Rico-USA territory (Category 4)

Weather.com wrote: "This is the first time on record two Category 4 landfalls occurred in the continental United States in the same hurricane season, much less within 16 days."
And that was not considering the hurricane to Puerto Rico.
All of this happened in the month of Elul. A month dedicated to Teshuva and preparation for the Yamim Noraim (Days of Awe).

I've searched online a lot for a source for the letter of the Chafetz Chaim, and even found a forum where someone asked about locating it, but with no success on receiving an answer.


texts:
:וַתְּדַבֵּ֨ר מִרְיָ֤ם וְאַֽהֲרֹן֙ בְּמשֶׁ֔ה עַל־אֹד֛וֹת הָֽאִשָּׁ֥ה הַכֻּשִׁ֖ית אֲשֶׁ֣ר לָקָ֑ח כִּֽי־אִשָּׁ֥ה כֻשִׁ֖ית לָקָֽח
"And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman." (Numbers 12:1)

Moses married Zipporah, the daughter of Jethro, from Midian. (Exodus 2:21) Is there any reason to believe that the woman in the above verse from Numbers is Zipporah?
Everyone I have seen that cites this story assumes that Zipporah and the "Cushite woman" are the same however I don't see how you could learn this from the simple reading of the verse.
Some problems with belieiving that Zipporah and the woman are the same is that Zipporah was not a Cushite (someone from the land of Cush) but rather was from Midian.
It has been suggested that perhaps Cushite does not refer to the nationality in this case but perhaps the color of the woman's skin (maybe she was black), but yet we still do not have good supportive evidence for this, and even if we did we do not know Zipporah's skin tone.
So we cannot conclude from the simple reading of the text that this woman and Zipporah are the same, other from the fact that both are referred to as the woman Moses married.
What are the opinions? Is Zipporah and the Cushite woman the same person?
Could Miriam and Aaron be referring to a previous marriage that Moses had? I recall a Midrash that talks about Moses becoming a prince in Cush, and possibly marrying the Queen of Cush. The verse does not indicate whether the woman is Moses' current wife, only that Moses had married her, possibly indicating that the marriage was no longer.
(Note: I am aware of what Rashi has to say on the matter.)


texts: Why is the Aleph diminished in size in Vayikra 1:1?

texts:
Vayikra 1:1 "And He called to Moshe and spoke..."

In some Torah scrolls the Aleph in the first word is diminished in size. What is the significance of this anomaly? (The very next word — to Moshe — begins with a full-size Aleph.)


texts: Is there a book containing references to contemporary responsa according to the order of the Shulchan Aruch?

texts:
Is there a book containing references to contemporary responsa (maybe think starting from around the time electricity became common until now) according to the order of the Shulchan Aruch? I tried to do some research and I found two books:

Piskei Tshuvos (publisher unclear)
Otzar HaShu"t (Mechon Maharshal, on Hebrewbooks)
Otzar HaPoskim (publisher unclear)

However, neither of the first two books cover anything other than Orach Chayim. Also, Otzar HaShu"t, while it does cover many early and some modern authorities (such as Igros Mosheh, according to the list at the end of the first volume), it omits many others. I haven't had enough time to examine Piskei Tshuvos very carefully, but I have looked at some of it before and have not seen a modern authority whose name I know mentioned (but from such a small sample that could be expected).

Otzar HaPoskim seems to be only on Even HaEzer. It seems that the first (of eleven) volumes is on Hebrewbooks here. He does seem to quote modern authorities (e.g. here note 27 he mentions a "shlita"), and he also quotes earlier achronim from other places that wouldn't be easily found, but I also didn't have a lot of time to examine it. In any case, it doesn't cover the other three parts of the Shulchan Aruch.

Is there any other book that has references to contemporary rabbis' works like these? Preferably it would have their actual psak and not just a reference to look in their book. Also, it would be preferable if it has all four parts of the Shulchan Aruch, but books with fewer than that are also valuable.


texts: Would a sukkah frame design with a slant on the roof, e.g. following the diagram on this page, be kosher?


texts: Is a Pasul Torah scroll considered a Muktzeh on Shabbat?

texts:
I know that there are different categories of Muktzeh. One category that is difficult for me to understand is the concept that if something has no use at all on Shabbat (or use for any purpose) it is considered a Muktzeh. I would think that a pasul Torah scroll, which is something that can't be used on Shabbat, at least, would be considered muktzah, no?

Further questions regarding handling pasul Torah, even if it may be considered muktzah:

Can one move it if it is in front of a kosher Torah that one wishes to use, now?
If while reading the Torah for the congregation, the reader discovers something that now makes the Torah pasul, can it be moved back to the ark? If not, how may it be handled?


texts: What is the unique energy of Tishrei that corresponds to Sukkot?

texts:
Ramchal and many others teach that every moed/festival/zman has a certain energy that it brings down with it, and every year we can access that particular force to serve Hashem in the relevant way.

The verse (Emor 23 43) says "Basukkot hoshavti et Bnei Yisrael" which is referring to right after leaving Egypt, in the month of Nissan. It would seem, then, that we ought to celebrate Sukkot in Nissan, yet we celebrate it in Tishrei.

The Tur (Orach Chaim 625) and the Aruch HaShulchan (Orach Chaim 625 5) both ask the question about celebrating Sukkot in the wrong month, and they give different answers.  The Tur says that if we celebrated it in Nisan, which is in spring, nobody would recognise it as a mitzvah, because everyone goes out in the spring. Therefore we celebrate it in Tishrei, the autumn, to make it apparent that we are doing it for the sake of the mitzvah. The Aruch HaShulchan answers that since Sukkot is a festival of tremendous joy, the most appropriate time to celebrate it would be after Yom Kippur, when we are cleansed from our sins, and Hashem can shower us with love.

Neither of these answers addresses the point of every festival having an energy uniquely associated with that specific time.

My question:
What unique energy does Tishrei have, that would make it appropriate to celebrate Sukkot then instead of in Nissan?
Please bring sources.


texts: Why is G-d mentioned in the feminine sometimes?

texts:
In one part of the Birkat Hamazon we say "veal hakol... anu modim lach umevarchim otach".

This is only one small example, and there are many others, but why is God being adressed in the feminine "lach" and "otach"?


texts:
Many are familiar with stories of great tzaddikim smoking pipes and the like in some sort of kabbalastic rite. I've even heard some chassidic Rebbes having a so called "Kabbalah pipe".  Im curious to know if perhaps marijuana was used to induce meditational states. Other places (including in the books of Rabbi Aryeh Kaplan) have mentioned deep meditational states of Kabbalists brought about through psychedelic substances.

Twofold question:
Is there some source in kabbalah for the use of any drugs to reach higher levels of connection?

And/or any sources for kabbaltic meditation using smoke?


texts:
Who knows twenty-three?
Please cite/link your sources, if possible. After about one business day, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts:
To what extent do the standards of tznius apply to non-Jews living among Jews? For example, is a married Noachide woman's hair considered ervah? If not, why not?

I know that rules concerning tznius are not among the Noachide laws. Still, it seems strange that they would not apply theoretically, since a Gentile woman is at least as forbidden to a Jewish man as another man's wife would be.

EDIT: On second thought, I'm pretty sure that's not true.


texts: I know Rav Eliezer was one, but do we know other members of Beth Shammai?


texts:
Who knows fifty?
Please cite/link your sources, if possible. At some point in the next few days, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: May I intentionally generate saliva on Yom Kippur

texts:
By swishing my tongue around my mouth, I can trick my glands into exuding saliva. I can then swallow this and trick my body into thinking it has drank.

Is this saliva Nolad for the purpose of Shabbos and is it considered drinking for the purpose of Yom Kippur?


texts: Source for Immersion after Biblical Niddah

texts: Unlike other ritual impurities, which explicitly list various immersion or washing requirements, biblical niddah has no such explicit requirement in the written Torah ( to the best of my knowledge ) so from where do we learn that a biblical niddah is required to immerse on the eighth night after getting her period ( assuming of course that she's no longer bleeding )?


texts:
I will ask the question using the following scenario:

Reuvan wrote a sefer that he was charging for it 50 Shekels. Came along Shimon who wanted to buy the sefer. At that time he didn't have money on him so Reuvan agreed to give him the sefer now and that he could pay later. When Shimon came to pay a few days later he decided he wanted to give Reuvan a 100 shekels for the sefer instead of 50. His intention in giving it was to be for his (Reuvan's) benefit since he is a Talmud Chacham and wants to give him more for this sefer. Is there any problem of ribis with such a situation?


texts: According to Halacha what is the earliest time can you say Sefiras HaOmer each night and be Yotzei?


texts: Is Rabbeinu Tam correct about unique phraseology for specific amoraim?

texts:
In Kesubos 2b there is a discussion in which an answer is introduced with the phrase פשיט רב אחאי – R. Achai answered.

There is a discussion in Tosafos as to the identity of R. Achai. Rashbam claims that this is R. Achai Gaon, the author of the Sheiltos, and because he lived after all the amoraim he always has a different word associated with him such as פריך רב אחאי or פשיט רב אחאי.

Rabbeinu Tam rejects the view of Rashbam, and offers a different reason for the unique words associated with R. Achai. He asserts that every amora had their own unique words so the fact that R. Achai also had  unique words does not indicate that he was not a regular amora. Rabbeinu Tam provides three examples of words unique to specific amoraim 1) מגדף בה ר' אבהו (3 תהי בה ר' יוחנן (2 לייט עלה אביי.

The question is: is all this talk about unique words actually true?

There are in fact 9 places in the Talmud where a point is introduced with פריך and in all 9 cases the person doing the פריך is R. Achai/Acha. (Yevamos 24a, Yevamos 46a, Kesubos 47a, Kiddushin 13a, Shavuos 41b, Zevachim 102b, Chullin 65b, Bechoros 6a, Niddah 33a.)

However, פשיט is only used once in reference to R. Achai (our case under discussion), while it is used on several occasions for other amoraim (though granted not in the precise format of פשיט רב פלוני).

While תהי בה is indeed used for R. Yochanan more often than for other amoraim (Kesubos 107b, Kiddushin 55b, Bava Kamma 112b, Bava Basra 39a, Bechoros 42b,)  it is still used for a whole bunch of amoraim, such as R. Zera (Berachos 38b), Reish Lakish (Zevachim 13b), R. Elazar (Eruvin 66a, Bava Kamma 76b), such that it is a bit of a stretch to call it R. Yochanan's unique lashon. In fact, in the parallel passage in Tosafos HaRosh one of the examples given of unique words is תהי בה ר' זירא!

Similarly, the term מגדף בה is used most often for R. Abahu (Shabbos 62b, Sanhedrin 3b, Sanhedrin 40b, Zevachim 12a) but it is also used for R. Yirmiyah (Avodah Zarah 35a) and R. Chanina (Avodah Zarah 43a).

Similarly, the term לייט עלה is used primarily for Abbaye (Berachos 29a, Shabbos 120b, Pesachim 104a, Taanis 29b, Moed Katan 12b, Kiddushin 33b)  but it is also used for Rav (Shabbos 120b). If we include other variations (such as לייט אמאן) we can include several others as well (e.g. R. Yehoshua Ben Levi, R. Chisda).

While it is possible that Rabbeinu Tam meant not that these words were unique to these amoraim, but that these amoraim always used these words, it would still be a stretch because each of these amoraim only use their specific words a few times in the entire Talmud (aside from פריך רב אחאי/אחא which is used 9 times).

Furthermore, the phrasing employed by Rabbeinu Tam וכל אמורא היה תופס לשונו implies that each amora chose his unique word. However, the unique words in question are all verbs describing actions taken by the amoraim. Therefore the amoraim were not using these words themselves; rather, the redactors of the Talmud chose to use certain words to describe the actions of certain amoraim.

If we grant that it was the redactors that chose the unique words we have another problem: if, in accordance with the theory of Rabbeinu Tam, these unique words were used deliberately for specific amoraim, why did the redactors sabotage their goal by also using the same words for other amoraim once in a while?

(I have not found any subsequent sources that deal with this issue.)


texts:
Arachin 8a teaches the rules of what happens when a woman has a flow of blood and is unsure if she is in her days of niddah (days 1 - 7) or days of zivah (days 11 - 18).

For simplicity, let’s focus on the case where she has a flow for five consecutive days, and follow Rashi’s interpretation. The ‘worst-case scenario’ is that the first two days belong to the previous zivah cycle (days 17 - 18), and the next three days are part of the subsequent niddah period. In which case, she needs to wait fifteen clean days (days 4 - 18), after which any flow will render her a niddah and not a zavah.

She need not wait any longer than that, because if the flow was for three or more consecutive days during her zivah period, she would automatically re-enter her niddah days after seven clean days, and only after seven clean days.

Now, Rambam in Hilchot Issurei Bi’ah 6:6 has a completely different view of the niddah/zivah cycle. Essentially he holds that they simply repeat in the 7-11-7-11 pattern more or less indefinitely, whether or not she has any flow during the eleven days, and, if she does have a zivah flow, whether or not she succeeds in counting seven clean days. (And see e.g. Beit Yosef Yoreh De’ah 183 who explicitly understands Rambam this way.)

So, how does Rambam understand Arachin 8a? She had a flow for five days. How is waiting fifteen clean days sufficient to get her back on track, and knowing that a subsequent flow certainly renders her a niddah? Maybe those five days are days 14 - 18? Then, according to Rambam, day 19 is actually day 1 of the next niddah cycle, even without seven clean days, so she waits fifteen clean days and has a flow again on day 16, back in the middle of her next zivah period?


texts: Why do we have different customs for the second day of Shmini Atzeret in the diaspora?

texts: In the diaspora, where two days of yomim tovim are celebrated, the second day is typically an exact repetition of the first day.  We say the same prayers, make a second Seder on Pesach, make kiddush in the Sukkah on Sukkot, etc.  Shmini Atzeret appears to be an exception to this rule.  The first day of Shmini Atzeret is celebrated as a semi-Sukkot holiday (it is also the second 7th day of Sukkot), and the second day is Simchat Torah, with hakafot, dancing, singing, and a variety of rituals done only on this day.  Why don't we celebrate two days of Simchat Torah?


texts:
If a jewish male donates sperm to a jewish couple who cannot have children for whatever purpose. By donating sperm does the donor fulfill the mitzvah of Peru Eruvu?

If the answer is yes, then the donator fulfilled his mitzvah (being he donated sperm which ended in a result of one boy and one girl) of Peru Eruvu, even though he was never married and does not have offsprings other than what he donated?


texts:
Gemara Shabbos 20a and in other locations mentions
 כמאכל
בן דרוסאי
Rashi explains that Ben Drosai was a thief who ate his food when it was only cooked 1/3. Did Ben Drosai have some sort of Zechus that his name is often mentioned when it comes to Halchaos of Bishul on Shabbos?


texts: When / How are you permitted to praise or award someone?

texts:
Chafetz Chaim issues a warning against praising someone excessively in public or before that person's enemies. Excerpt from here:

  One should not praise someone in public, says the Chofetz Chaim. This
  is because the law of averages dictates that there will be at least
  one person who either is jealous of the person or has something
  against him—in which case the praise is sure to set off a negative
  reaction. The only situation where public praise is allowed is when
  the subject is renowned as a learned, righteous person. In such a case
  it is reasonable to assume that even if he has critics, they will be
  reluctant to speak out publicly against him, because by doing so they
  would lose their own credibility.

  Yet in Be’er Mayim Chaim the Chofetz Chaim says that we should avoid
  sitting among people who are discussing a renowned Torah personality,
  because there are some people who simply cannot resist offering
  criticism no matter who the subject is. As we discussed, negative talk
  about such an individual is a most serious sin, as is listening to and
  accepting it.

In view of this rule, I have seen these activities performed in various settings, numerous times. Are these permissible or prohibited and explain why?

Someone introduces a keynote speaker at an event and the "MC" announces his "resume" of accomplishments such as "He has received the Pulitzer Prize for 5 books"
The rabbi praises the Bar or Bat Mitzvah's accomplishments by announcing to the shul the awards and high grades the person earned
At a Yeshiva University dinner I attended years ago, between the various speakers, they scrolled the names of the donors with "tiered amounts". Suffice to say that the highest tier was about 1 million dollars. It makes those that donate $10,000 seem like "nebbishes".
Giving awards (plaques, gifts, medals, etc.) to designated honorees at yeshiva dinners or fund-raisers, etc.
Praising the chatan or kalah at a sheva brachot bys stating how beautiful s/he is; how they overcame tough challenges in life; how charming, generous. wealthy the families are
Praising the dead person at a funeral

No doubt, there are many other similar situations. Please address as many of the above as you can. Perhaps, there is a general rule that applies to all of the above that indicates when or how you can or can't praise someone in light of Chafetz Chaim's ruling?


texts: Why does R. Nachman b. Yitzchak say a blessing, and why does the Bavli include it? (שבת דף מו)

texts:
The Bavli, Shabas 46:

  Rav Aviya came to Rava's house; his boots were gross with clay. He set [them] on a bed in front of Rava. Rava minded; [Rava] wanted to bother him. [Rava] said to him: Why did Raba and Rav Yosef both say a naphtha lamp may also be moved [on Shabas after it's extinguished]? [Rav Aviya] answered: Because it is fit for covering a receptacle with. [Rava countered:] If so, all the pebbles in the courtyard may be moved, as they are fit for covering a receptacle with? [Rav Aviya answered:] This [lamp] has the status of a receptacle; those [pebbles] do not have the status of a receptacle. [And] hasn't it been taught that bracelets, nose rings, and rings are like any receptacle that may be moved in a courtyard, and Ula said why, because they have the status of a receptacle? Here, too, because it has the status of a receptacle.

  Rav Nachman bar Yitzchak said: Blessed be the Merciful that Rava did not shame Rav Aviya.

Is there anything to Rav Nachman bar Yitzchak's blessing beyond the usual desire that no one be shamed? Why would be bad for Rava to shame Rav Aviya in this story beyond the usual reasons?
Why does the Bavli see fit to include this blessing of Rav Nachman bar Yitzchak's?

(I suspect that the answer to #1, if affirmative, may help clarify #2 as well.)


texts: What does "shachar" in "alos hashachar" mean?

texts:
We find a number of terms referring to when morning starts and then perhaps a similar term used to refer to the time of shachris.

Alos HaShachar (עלות השחר)
Ayeles HaShachar (אילת השחר)
and Shacharis (שחרית)

What do these terms mean literally? I'm not asking for what they refer to or what we take them to mean (or which time they are referring to) but rather the literally definition. What is "shachar (שחר)"? This seems to be the underlying word here.

As always please provide a source.


texts: May the gabbai use a disabled person for shat"z over a non-disabled one?

texts:
In a few previous questions, I mentioned that I sometimes daven in a nursing home minyan.

This past Shabbat, the gabbai asked someone who is confined to a wheelchair to daven Musaph. There were other non-disabled people in the shul. I assume that since this person was a guest, the gabbai wanted to give him the honor.

The prayer is called Amidah because one should stand for it, if he can. Is a shul allowed to use someone who can't stand for amidah as a shat"z if there are others who can stand?


texts: Do Jews have an obligation to support the effort to free Jonathan Pollard?

texts:
I am not entirely clear on all of the particulars of the mitzvah of pidyon shivuyim - redeeming Jewish captives. Nor am I positive that someone jailed by a democratic goverment for breaking secular law would be included in the parameters of pidyon shivuyim. However, I have seen many different organizations with Rabbinic support that claim it is incumbent on every Jew to support the efforts to free Jonathan Pollard. I do not know what the halachic basis is for these claims, if any. Nor am I sure if this would fall under a more hazy category of "All Jews are responsible, one for another" or any other Jewish parameter which enjoins one Jew to help another. Therefore I ask:

Does a Jew have an obligation to support, financially or in any other way, efforts to free Jonathan Pollard?


texts:
The Lubavitcher Rebbe's view on Rashi is that he is completely and utterly pshat. His main source for this is Rashi's own statement  (Genesis 3:8) "ואני לא באתי אלא לפשוטו של מקרא," "I only came to explain the simple meaning of the Torah" However, this  same exact sentence continues "ולאגדה המיישבת דברי המקרא דבר דבור על אופניו," "and to Agada that answers questions on Pshat," this seems that Rashi has two approaches to his commentary, 1. Pshat, 2. Agada (Drash). Note that just a few words prior, Rashi called Bereishit Rabba an example of Agada.

How does this fit with the Lubavitcher Rebbe's explanations?


texts: Geographical importance of Me'arat Hamachpela for Adam

texts:
Does anybody mention the geographical importance of the Me'ara being situated about  40KM South of Jerusalem?

As it preceded Hebron as a city, why did Adam choose this site specifically for his family burial? Why not Jerusalem (Temple Mount), for example?


texts: Earliest source for question on timing of birth control?

texts:
I am aware of discussions in the Gemara and Rishonim of the permissibility of various methods of birth control.

What I am looking for is the earliest mention of the modern day practice in which a couple visits a Rav to ask permission to use birth control at all, whether as newlyweds or after already having had some children.

While I'm primarily interested in the earliest mention of the expectation that a couple consult with a Rav for their individual circumstance each time they want permission to use birth control, I'm also interested in sources discussing the permissibility of various timings of birth control in general. (I'm familiar with multiple modern day blanket rulings such as "it is permissible to space between children X amount" (where X varies by the Rav giving the psak) or permission to use birth control right after the wedding for 3 months versus not at all. I haven't yet been able to find equivalent discussions in less modern sources.)


texts:
A lot of computer programs, or online stores, have you check a box before completing installation or completing a transaction that says something along the lines of "I have read and agree to all of the jibber jabber in the above box."  I, for one, have never read any of that jibber jabber.  I am, however, happy to agree to whatever it says, knowing that they usually aren't that devious.

Is one allowed to check the "I have read..." box without having read it?


texts: What biblical positive mitzvot do we perform daily?

texts:
What biblical positive mitzvot do we perform often (daily or almost daily)?

I am asking about physical actions we take rather than thoughts such as:

"You shall love a convert", Devarim 10:19
"Love your neighbor as yourself", Lev: 19:18


texts:
Berachos 6a:

  תַּנְיָא, אַבָּא בִּנְיָמִין אוֹמֵר: אֵין תְּפִלָּה שֶׁל אָדָם נִשְׁמַעַת אֶלָּא בְּבֵית הַכְּנֶסֶת, שֶׁנֶּאֱמַר: ״לִשְׁמֹעַ אֶל הָרִנָּה וְאֶל הַתְּפִלָּה״. בִּמְקוֹם רִנָּה — שָׁם תְּהֵא תְּפִלָּה.

  It was taught in a Braisa: Abba Binyamin said, "A person's prayer is only heard in a shul, as it says, 'To hear the song and the prayer' – in the place of song, there should prayer be.

As Rashi explains,

  במקום רנה – בבהכ"נ ששם אומרים הצבור שירות ותשבחות בנעימת קול ערב:

  "In the place of song" – in a shul, where the congregation says there songs and praises in a sweet voice.

There are other such places where we, as a community, gather to sing Hashem's praises, such as a wedding hall. Is prayer heard in these places as well? If not, why is a shul special in this regard?


texts: Lighting the menora in shul and at home. How many brochos need be said?

texts:
Our shul has a minyan for mincha before sunset and for maariv after sunset. Between the two, the chanuka lights are kindled. There is a later maariv minyan; the chanuka lights are again kindled before this maariv.

This gives rise to the following questions (which could not be posed to the Rav last night – the first night - as he was away):

1)  I lit the lights in shul after mincha and went home to light there. Should I have said the brocho “shehecheyonu” at home after saying it in shul? (I light one menora for me and my wife.) Related question.

2)  When the second minyan for maariv assembled, should the one lighting the lights have made the brochos (a) if he had already lit at home and (b) if he had not lit at home? Could you say that the blessings had already been made on this menora and are not needed again?


texts:
In O"C 288:10 the Shulchan Aruch states:

  נרדף מפני רוח רעה שאמרו לאו דוקא דה"ה לכל חולי שיש בו סכנת היום זועקים ומתחננין וכן נהגו לומר מצלאים בשבת על חולים המסוכנים סכנות היום: הגה וכן מותר לברך החולה המסוכן בו ביום. (ליקוטי מהר"י ברין וב"י בשם הר"ן פרק ג' דתענית):

Not only may one pray for somebody - on Shabbat - who has a Ruach Ra'ah, but also for anybody with a life-threatening condition, and thus we have the custom to say מצלאים on Shabbat for deathly ill patients.

I have never heard of מצלאים and I don't even know how to pronounce it. Any ideas what it is?

(Or: מצלאים is clearly something they said - anybody have a Nussach?)


texts: Is there an agreed upon number of names for Hashem or is there no clear answer?

texts:
I've read different sources which give different answers for how many names Hashem has.

I have read sources which define the 7 holy names which cannot be erased once written.
I have read sources which cite 10 divine names.
I have read Kabbalistic sources which cite 72 names.

Is there an agreed upon "standard" with regards to Hashem's names or is it one of those topics which lends itself to subjectivity? Meaning we can all find a reference which we consider a "name" in the sense the narrative uses language which describes Hashem's characteristics and such.


texts: How can the Mishnah derive that lashes exempt kares, from a pasuk speaking only about one liable for lashes?

texts:
The Mishnah in Makkot 23a says

  "All those liable to receive karet who were flogged in court were exempted from their karet

  [...]

  as it is stated with regard to one liable to receive lashes: “Then your brother shall be dishonored before you” (Deuteronomy 25:3)
  "

But Devarim 25:2-3 in fact says :

  and it shall be, if the guilty one has incurred [the penalty of] lashes, that the judge shall make him lean over and flog him in front of him, commensurate with his crime, in number.

  He shall flog him with forty [lashes]; he shall not exceed, lest he give him a much more severe flogging than these [forty lashes], and your brother will be degraded before your eyes.

So it seems like it's only speaking of one who committed a sin liable for lashes (and not for kares). How then can the Mishna use that pasuk to derive that one liable for kares is also exempted by lashes?


texts: Three things you should listen to your wife?

texts:
What are the three items in which one must listen to his wife (because it's divinely inspired)? I forget what they are but I heard them in a shiur. I think it's sourced in the gemarah.

Something like where to live, business and a third item?


texts:
I wear a hat to davening normally.

Is it better to daven with a minyan without a hat or without a minyan with a hat?


texts: Can rice flour be processed the same as Matza for those who don't eat Kitniyos?

texts:
I know rice is Kitniyos. Yet, if one can make Matza with ingredients that have potential to become Chametz, one should be allowed to make it from Kitniyos ingredients.

Does anyone make it and if not, is there a Halachic reason why not?

In other words: Is it permissible for someone who does not eat Kitniyos to take rice, grind it, put water on it and bake it within 18 minutes and eat it on Pesach?


texts: Should Leshem Yichud be said before Mitzvos or not?


texts: Does anyone know where one can buy a hebrewbooks harddrive?

texts:
I am looking to purchase a hebrewbooks hard drive (It may very well come handy here!).

Does anyone know where can I buy it online? (eichlers, etc.)


texts:
Mishna Berachos 8:3 says:

בֵּית שַׁמַּאי אוֹמְרִים, מְקַנֵּחַ יָדָיו בַּמַּפָּה וּמַנִּיחָהּ עַל הַשֻּׁלְחָן. וּבֵית הִלֵּל אוֹמְרִים, עַל הַכֶּסֶת:
Bet Shammai says: he wipes his hand with a towel and then places it on the table. Bet Hillel says: on the cushion.

Bartenura's explanation for this (my emphasis added):

מקנח ידיו במפה. מנטילת מים ראשונים, ומניחה על השלחן ומקנח בה ידיו תמיד מזוהמת התבשיל, ולא יניחנה על הכסת שהוא יושב בה גזירה שמא יהיה הכסת ראשון לטומאה ויהיה משקה טופח במפה מחמת נגוב הידים ואותו משקה כשנוגע בכסת נעשה ראשון דלעולם המשקים נעשות תחלה וחוזר ומטמא את הידים כשמקנח בה תמיד בתוך הסעודה. אבל בשלחן ליכא למגזר הכי שאסור להשתמש בשלחן שהוא שני לטומאה. ובית הלל סברי מותר להשתמש בשלחן שהוא שני לטומאה, הלכך לא יניח המפה על השלחן שמא יטמאו המשקים שבמפה מחמת השלחן ויחזרו ויטמאו את האוכלים, ואם יניחנה על הכסת אין לחוש כי אם שמא יטמאו ידיו, מוטב שיטמאו ידים שאין להם עיקר מן התורה, דאין נטילת ידים לחולין מן התורה, ולא יטמאו אוכלים שיש להם עיקר מן התורה דראשון עושה שני בחולין מן התורה:
מקנח ידיו במפה – From his first hand-washing and place it on the table and wipe his hands with it throughout from the filth of the cooked food; and he should not place it [the napkin] on the cushion on which he sits, as a preventive measure, lest the cushion becomes defiled in the first-degree, and the liquid comes in close contact with the napkin on account of the drying of the hands, and that liquid when it comes in contact with the cushion becomes [defiled] in the first-[degree], and the liquids become [defiled] in the first-[degree], and defile the hands when one wipes [one’s hands] with it continuously during the meal, but concerning the table [itself], there is no preventive measure made, for it is forbidden to use a table which is defiled in the second-degree. But the School of Hillel holds that it is permitted to use a table which is impure in the second-degree. Therefore, he should not leave the napkin on the table, lest the liquids become defiled that are on the napkin on account of the table and in turn would defile the food there, and if he leaves [the napkin] on the cushion, everyone should not suspect lest his hands became defiled; better that his hands become defiled – since they are not an essential principle from Torah law, since the washing of the hands for unconsecrated objects is not from the Torah and they don’t defile foods which have an essential principle from the Torah, for [something that is] unclean from the first-degree makes something unclean in the second-degree for unconsecrated objects from the Torah [perspective].

Basically, it comes down to a machlokes between Beis Hillel and Beis Shammai about whether one is allowed to eat on a table that is a sheni l'tum'ah.
But this begs the question: How can a table be a sheni l'tum'ah?
As far as I've ever learned, a table is a kli. And keilim can only receive tum'ah up to the level of a rishon. So...how do we understand Bartenura's explanation?


texts: Were there particular reasons to vow the value of a person?

texts:
Vayikra 27 covers when a man vows the "valuation" (עֶרְכְּךָ) of a person.  The values are based on age and are different for men and women (50 shekels for a man between 20 and 60, for example).  A note in the Stone Chumash contrasts this "fee schedule" with vowing the value of an individual as a slave, where the amount would depend on strength, skills, and other factors.  Rashi on 27:3 explains the valuation thus:

  the [fixed] value… shall be: The value stated here is not an expression of monetary value [the usual market value of a person sold as a slave], but, whether he has a high market value or a low one, the value fixed for him in this passage is according to his age.

(I can't remember, and Google didn't help me find, where the torah discusses vowing the market valuation.)

All this got me wondering: when did people do this?  Were there particular circumstances under which it was customary to vow the value of a person at all?  (I saw a reference somewhere to times of danger but don't remember where or if it was a reliable source.) And within that, what governed whether you vowed the slave-valuation or the fixed valuation in Vayikra 27?  Did they accomplish different spiritual or practical ends?

I'm trying to understand all this in the context of what people did when it was possible to make dedications to the Temple, and I feel like I'm missing some key factors.  And I'm not even sure what sources to consult.  A comment on Rashi on the previous verse led me to Arachin 20 (which talks about implementation, e.g. when the one who vowed dies), so maybe that tractate contains the answer, but it's a lot to just start reading through.  (I didn't see it on the couple dafim near 20.)


texts:
Bose headphones are great and all, but what's up with Haman's insistence that they should get the Jews' property after his sinister plan was complete?
Haman's affinity for the audio systems company is apparent in a number of places, but see eg Esther 3:13

וְנִשְׁל֨וֹחַ סְפָרִ֜ים בְּיַ֣ד הָרָצִים֮ אֶל־כָּל־מְדִינ֣וֹת הַמֶּלֶךְ֒ לְהַשְׁמִ֡יד לַהֲרֹ֣ג וּלְאַבֵּ֣ד אֶת־כָּל־הַ֠יְּהוּדִים [...] וּשְׁלָלָ֖ם לָבּוֹז׃
Accordingly, written instructions were dispatched by couriers to all the king’s provinces to destroy, massacre, and exterminate all the Jews [...] and their possessions to Bose.

Text and translation adapted from Sefaria.

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


texts: Why would they beat up Leviim who fell asleep on the job and burn their clothes?

texts:
Middos 1:2 reads (translation from Sefaria:

  אִישׁ הַר הַבַּיִת הָיָה מְחַזֵּר עַל כָּל מִשְׁמָר וּמִשְׁמָר, וַאֲבוּקוֹת דּוֹלְקִין לְפָנָיו, וְכָל מִשְׁמָר שֶׁאֵינוֹ עוֹמֵד, אוֹמֵר לוֹ אִישׁ הַר הַבַּיִת, שָׁלוֹם עָלֶיךָ. נִכָּר שֶׁהוּא יָשֵׁן, חוֹבְטוֹ בְמַקְלוֹ. וּרְשׁוּת הָיָה לוֹ לִשְׂרֹף אֶת כְּסוּתוֹ. וְהֵם אוֹמְרִים, מַה קּוֹל בָּעֲזָרָה. קוֹל בֶּן לֵוִי לוֹקֶה וּבְגָדָיו נִשְׂרָפִין, שֶׁיָּשֵׁן לוֹ עַל מִשְׁמָרוֹ.

  The officer of the Temple Mount used to go round to every watch, with lighted torches before him, and if any watcher did not rise [at his approach] and say to him, “Shalom to you, officer of the Temple Mount," it was obvious that he was asleep. Then he used to beat him with his rod. And he had permission to burn his clothes. And the others would say: What is the noise in the courtyard? It is the cry of a Levite who is being beaten and whose clothes are being burned, because he was asleep at his watch.

This Mishnah is cited in Tamid 27b-28a, where the Gemara comments:

  א"ר חייא בר אבא כי מטי רבי יוחנן בהא מתניתא אמר הכי אשריהם לראשונים שאפילו על אונס שינה עושין דין שלא על אונס שינה על אחת כמה וכמה

  R' Chiya bar Abba said: "When R' Yochanan would reach this Mishnah, he would say thus: 'Praise unto the early ones, for even on unintentional sleep they would mete out judgement; for sleep which was not unintentional, all the more so!"

This Gemara clearly states that this was intended as a punishment, not an extreme method of waking them up.

Now, as far as I can tell, the obligation to guard the Beis HaMikdash is indeed Biblical, but it's phrased as a positive commandment, as in Bamidbar 18:4:

  וְנִלְו֣וּ עָלֶ֔יךָ וְשָֽׁמְר֗וּ אֶת־מִשְׁמֶ֙רֶת֙ אֹ֣הֶל מוֹעֵ֔ד לְכֹ֖ל עֲבֹדַ֣ת הָאֹ֑הֶל

  And [the Leviim] will be joined onto you [the Kohanim] and guard the guarding of the Tent of Meeting for all the work of the Tent.

As this is a positive commandment, there shouldn't be any corporal punishment for failing to fulfill it. Even if there is a passuk of which I'm unaware which explicitly says they cannot fall asleep on the job, that would make it a negative commandment, where the punishment is 39 lashes by a whip, not beating him with a rod and possibly burning his clothes.

Seemingly, then, this is a Rabbinic institution. Why did they feel the need to institute this, and why in this particular fashion?


texts: When did the Talmudic penalty of death stop being carried out?

texts:
Possible Duplicate:
  History of Capital Punishment

When did the Talmudic penality of death stop being carried out? For example, the opening verses of Tractate Sotah describe death penalty for adultery.


texts:
It says in the Gemara that one who buries his nails is a Tzaddik (he did what he should, to avoid a pregnant woman from stepping on them) while someone who burns his nails is a chossid (Tosfos explains that burning parts of one's body is dangerous, yet he is willing to hurt himself to make sure that the nails won't be uncovered).

Yet there is a Gemara (mentioned in the Mishna Brura) that if one moves the nails, they don't cause harm anymore.

Why should one burn his nails when he can move them (doesn't harm others or yourself)?


texts: I am Jewish and I know that in Tibet, in Buddhism, there is a Book of the Dead. It is a  text that describes, and is intended to guide one through, the experiences that the consciousness experiences after death. So I was wondering if there is something similar in Judaism?


texts:
Ashkanazim are forbidden to eat kitniyos or matzah ashira (matzah made with fruit juices) on Pesach. If an Ashkanazi would be sick (or when dealing with an older person) and would have to eat either one of the two, what is better, to eat the kitniyos or matzah ashira?

Both are however permitted in a pressing situation (shas hadchak).

The Rema writes in Siman 462 Sif 4 that Matzah Ashira would be permitted for a sick person or older person.

As well in regards to kitniyos the Chai Adam in Clal 127 Sif 6 (The M"B I believe also brings this) writes that it's permitted for a sick person, older person or a child to eat kitniyos in a pressing situation.

So what is better (i.e. which one is a "weaker" prohibition) in a pressing situation, the eating of kitniyos or matzah ashira?


texts: Can a noun participle be in the past? [Beiza 7b]

texts:
the second part of the mishna in Beiza says:

  השוחט חיה ועוף ביום טוב, בית שמאי אומרים: יחפור בדקר ויכסה

How do you translate this? I would just translate: „someone who slaughters an animal and a bird on yom tov...“ Because השוחט is a participle with an article used as a noun.

But the Gemara on 7b writes:

  השוחט דיעבד - אין, לכתחלה - לא

We speak about a case in post factum. How does the gemara come to this conclusion? It seems, that the gemara understands השוחט beeing in the past: Someone who has slaughtered... But can this be? Can a participle be in the past?

Now the Artscroll commentary says, that if the mishna would speak about a case לכתחילה it would write:

  שוחט אדם חיה ועוף ביום טוב

So the difference between them is only the article. But does the article change the time? I am a bit confused by that :)


texts: Is a room with only a shower the same as a normal bathroom?

texts: In terms of the halachos in Shulchan Aruch Orach Chaim Siman 85 (which places is it ossur to say Krias Shema) would a small room with just a shower head have the same dinim as a room with a toilet or a room with just a bathtub?


texts: Resources that bring out interesting scientific/historic/academic related discussions from the daf?

texts: I have a relative that invests a few hours a day learning daf yomi, yet he recently admitted that he does this solely because he believes it's a good thing thing to do but not because he actually enjoys it. The sad part is that he actually loves reading information and has various areas of interests yet he doesn't see the Talmud as a possible source for such pursuits. I'm wondering if anyone has any good resources that bring up interesting academic discussions relating to the daf, whether historical, scientific or other. Preferably resources that get their information from the actual daf as I think he would appreciate the daf more if he could be taught to view it as an actual source of interesting information. But any resource in that direction would be appreciated. I don't think it needs to be overly academic, just interesting.


texts: concept of Breira unknown to the Tana'im?

texts:
Breira is the concept that a choice can be made in the future that will retroactively determine the state of something in the the present (assuming I understood and articulated it correctly). There is a Talmudic argument as to whether such a thing is possible.

The Jewish Encyclopedia entry on Breira claims that Breira is a concept that was only known to the later Babylonian Amara'im, but was unknown to the Tana'im.

However, further on the article says that there are certain arguments in the Mishna that are explained as being arguments whether or not we say "Breira".

If Breira is an Amora'ic innovation, how can they say that the Tana'im were arguing about it?


texts: How are "disgusting/repellent" foods determined/defined nowadays?

texts:
After reading the answers to this and also this question which list sources describing forbidden foods as ones being "revolting/repellent" to most people, I was left wondering how these forbidden foods are determined nowadays. Bodily fluids, dirt, etc, seem obvious, but what about foods such as beef tongue, which can seem absolutely disgusting to some people, especially vegetarians, but absolutely yummy to others sliced nice and thin from the tip in a big pile on good rye bread?  Or other things, like the eyeballs/cheeks of a whole steamed fish, which some folks might relish as the best parts of the fish, while others at the table might turn away in disgust. Or even gefilte fish, which seems to be absolutely revolting to some folks...

So--how is something gastronomically subjective as "revolting" determined nowadays? Is there an "official" or even "suggested" list of these foods published/promulgated by any authoritative groups?


texts: In the interest of being mekarev somebody is it permitted to minimize the spiritual & focus on the practical?

texts:
Are you allowed to convince an agnostic Jew to start keeping parts of the Torah for purely practical purposes like: prayer & faith have a calming effect, learning Torah sharpens the mind, Shabbos is a weekly gift of peace & serenity, kosher food is healthier than non kosher, the many benefits that come from being part of a close knit community, etc?

Is there a problem with glossing over the spiritual & moral aspects in favor of highlighting the practical benefits that come with being a religious Jew?


texts: The Meshech Chochma on Bereishis 49:26 and Rashi on Bereishis 43:34

texts:
The Meshech Chochma on Bereishis 49:26 comments:
(Source(s) from Sefaria.org)

ברכות אביך גברו על ברכות הורי וכו' תהיין וכו' נזיר אחיו הענין. דכל בניו של יעקב היו מצערים את אביהם במה שלא הגידו לו ממכירתו. אולם יוסף היה מצער עצמו כל הכ"ב שנה שלא שתה יין וכמאמרם נזיר אחיו שהיה נזיר מן היין. וזה שאמר ברכות אביך כו' לראש יוסף ולקדקד נזיר אחיו ולא לבניו הנותרים שלא נזהרו בכבוד אביהם ודו"ק.
"The blessings of your father surpassed the blessings of my parents etc. Let them be etc. the removed one of his brothers": The matter is that all the sons of Yaakov pained their father in their not telling him about (Yosef's) sale. However Yosef pained himself all those 22 years (which he did not see his brothers) that he didn't drink wine as it says (literally) "the Nazir of his brothers" that he was removed from wine (i.e. he didn't drink wine since his sale). This is what the verse means "The blessings of your father etc. upon Yosef's head and upon the head of the removed one (Nazir) of his brothers as they were not careful in Honoring their father.

My Question
If reason for Yosef receiving his unique blessing over his brothers was because Yosef afflicted himself by not drinking wine since his sale, how does the Meshech Chochma understand this reason in contrast to Rashi on Bereishis 43:34?

:(וישכרו עמו וּמִיּוֹם שֶׁמְּכָרוּהוּ לֹא שָׁתוּ יַיִן, וְלֹא הוּא שָׁתָה יַיִן, וְאוֹתוֹ הַיּוֹם שָׁתוּ (בראשית רבה
And they became imbibed with him: but from the day they sold him they had not drunk wine nor had he drunk wine. That day, however, they drank wine (Genesis Rabbah).


texts: Can the Rabbinic council and tradition hold the authority to overrule God's words and scriptures?

texts:
How does orthodox Jews see rabbinic disagreements and on what basis do believers determine which school of thought to follow? Does majority decides what is truth, and since even today there exist many different branches of rabbinic interpretation; how can we decide when there is no majority decision for settlement exist when the dispute began. And if Rabbis have authority to overrule God's testimony, doesn't that make them above God and his scripture?

For example, we read in Baba Mezi'a 59b that Rabbi Eliezer was wrongfully condemned and excommunicated due to losing in a dispute from majority voting. Was such excommunication permanent or short term punishment? It says that the majority were defeated him by overruling scriptures, denying God's own testimony, arguing that "one must side with majority" by twisting Exodus 23:2 which says the opposite. The footnotes says he took the punishment of mourning in his humility and peace loving nature. (Was his submissive decision right?) Then how can we decide majority decision of the council or rabbis is always right, and they have not perverted God's words in their tradition, or broke the chain of interpretation? How can rabbinic tradition, interpretation and authority can be trusted in such instances where men prove to be sinful and imperfect? And if were right then it shows the council of majority have authority to overrule God's words; can even change the Torah.


texts:
Are early-bird discounts ribbis? For example, "buy before March 1, 10% off", or "tickets $12 in advance, $15 at the door"

Inspired by http://myparnasa.com/collecting-interest-ribbis/


texts: If it's your minhag to daven Hanetz, do you do so even without a minyan?

texts:
A friend once told me that if one's minhag is to daven with Hanetz (i.e., starting the Amida prayer at sunrise), and if there's no Hanetz minyan nearby, you should still daven Hanetz, even without a minyan.

Does anyone have sources for this? Is this halacha?


texts: What is the meaning of "Gomel" as used in the term "Gemillat Chessed"?

texts:
Other than its use in Tehillim / Tefilla, the only place I can think of where the verb גמל is used (I'm not referring to a camel) is in the phrase גמילות חסדים, or similar forms of this phrase (singular form, etc.)

What is the translation of גמל as used, here? I don't think it means just "giving" as then, why not use the verb מתן or similar? Why is the word גמל used with this mitzvah? I don't see it used with some other mitzvah.


texts: Must the Oleh for the Haftarah read the Haftarah himself?

texts:
In my shul, we have a total of 3 people who know taamim. The rest can barely read Hebrew. The question came up, are they allowed to go up for Maftir, and subsequently read the Berachot of the Haftarah, with someone else reading the actual Haftarah?

My Rabbi in Yeshivah said it's better for them not to go up for maftir,, but if they do the reader of the haftarah must say the berachot before and after the haftarah.

This is contrary to what we do in our shul, where we just let the oleh stand silently, saying the berachot before and berachot after.

Looking for a Sephardic response, please.


texts: Is there a difference between a קֻּבָּ֗ה and an אהל?

texts:
In Bamidbar 25:8, Pinchas follows the Israelite אֶל־הַקֻּבָּ֗ה. According to Rashi, a Kubah is a tent ( and the Rashbam sort of agrees, saying "inyan ohel" which Sefaria translates as "A kind of tent.")

As far as I can tell (from the Even Shoshan), this is the only instance where the word is used to refer to a tent of any sort. Why would the text choose this word?

Is there any real difference between an ohel and a kubah which would be vital to the story and what we learn?

The Hertz/Soncino has as an explanation that a kubah is "an inner chamber of a large vaulted tent" but provides no source, nor significance.

The Ibn Ezra seems to hint at a difference but I don't see any real explanation as to the nature of the difference and its importance here

  כמו אל האהל וכן קרוב בלשון קדר ואם יש מעט הפרש בין צורת האהל והקבה

Or is this simply a piece of word play, connecting קבה (tent) to קֳבָתָ֑הּ, belly/womb? The Ba'eir Heitev seems to say that when he writes "v'kubah melashon kavatah".

[The Ibn Ezra's first explanation, בקובה שהיתה שם עם אחי זמרי is that the second word, kavatah does NOT refer to the woman's organs but, again, to the tent.]

Is this word play an extension of the words used in 23:8, "מָ֣ה אֶקֹּ֔ב לֹ֥א קַבֹּ֖ה" with the similar root meaning to curse or damn?

Do the words indicate any significant interpretive distinction or is this simply a literary choice to echo other words?


texts: If one is dating a boy/girl with intention to potentially marrying him/her, does that change in any way according to halachah what one may or may not do to/with him/her?


texts: What is the Rambam's Yoke of Calculations?

texts:
the Rambam writes in Hilchot Shemita Veyovel 13:13

  Not only the tribe of Levi, but any one of the inhabitants of the
  world whose spirit generously motivates him and he understands with
  his wisdom to set himself aside and stand before God to serve Him and
  minister to Him and to know God, proceeding justly as God made him,
  removing from his neck the yoke of the many calculations which people
  seek, he is sanctified as holy of holies. God will be His portion and
  heritage forever and will provide what is sufficient for him in this
  world like He provides for the priests and the Levites

what is this "yoke of calculations". Is he advocating for such a "motivated person" to forget about money and go learn torah trusting that God will provide for him?


texts: Why does my liquid toothpaste's Kosher for Pesach sign have an expiration date?

texts:
I have an Israeli brand of liquid tooth paste from a company called Tayadent, which says on it כשר לפסח תש"פ - why would it matter what year it is for the hecsher?
Thanks


texts: Buying food from non-Shomer-Shabbos restaurants and stores

texts:
Is buying food from non-Shomer-Shabbos restaurants and stores disallowed? On what grounds? What is the level of prohibition? Are there any exceptions?
(Might it apply less, perhaps, to certain foods, for example non-bread/meat/wine/shulchan melachim?)

Could I eat kosher food cooked by my mother if, G-d forbid, she weren't shomer Shabbos?


texts: How should you react when being scolded by a parent?

texts:
I read in Sefer Hachinuch mitzva 338 that a Jew is obligated to not be as a stone when he is getting degraded.

But does this still stand by a parent whom you have to respect?

What should you do if you are being scolded? Should you give an excuse, give an argument that you are not so bad, not comment, smile (some people get upset if you do not get upset from their scolding), or something else?

What with the subtext of a discussion with parents, arguing is also an affective joke between members of a family? The open content and the hidden content are different. If you are Tsadik Harbe, you may be indifferent as a stranger and cold, not interested by contact, by discussion. Sometimes scolding is a proof of love.


texts: How far can a sukkah's walls be from schach?

texts:
How far can a sukkah's walls be from the schach?

I build a sukkah in the corner of a courtyard next to my house, which has a verandah running along side it. Potentially two walls of the sukkah could be formed by the two walls of my house but the verandah means that there is a distance between the walls and the schach.

In the past I've constructed two walls underneath the edge of the veranda but wonder if this is unnecessary if the house walls are close enough that they will count.


texts: Which of the 9 Parah Adumahs that have existed was from Dama ben Nesina?

texts:
Kiddushin 31a teaches us the famous story of Dama ben Nesina, ie a gentile who refused to sell the Chachamim a precious stone for the ephod since doing so would wake up his father.

The gemara continues by saying that as a reward for this amazing example of Kibbud Av V'Eim, the following year one of Dama's cows gave birth to a Parah Adumah and Dama only asked the Chachamim to pay him for the original amount of money lost for not previously selling the stone.

Now:

The mishna in Maseches Parah 3:5 lists the 9 Parah Adumahs that have existed:

1)  משֶׁה
2)   מֵעֶזְרָא
3) שִׁמְעוֹן הַצַּדִּיק (did 2)
5)  וְיוֹחָנָן כֹּהֵן גָּדוֹל (did 2)
7) אֶלְיְהוֹעֵינַי בֶּן הַקּוֹף
8) וַחֲנַמְאֵל הַמִּצְרִי
9) וְיִשְׁמָעֵאל בֶּן פִּיאָבִי

Was Dama's Parah Aduma successfully processed, and if so do we know which of these Parot Adumot was his?


texts: Is wearing a kippa as a non-believer okay?

texts:
After an anti-Semitic attack against a man wearing a kippa in Berlin, Germany in April 2018, over 2000 people gathered for a "Wear a kippa" march in order to show solidarity.

  Germans of various faiths donned Jewish skullcaps and took to the streets Wednesday in several cities to protest an anti-Semitic attack in Berlin and express fears about growing hatred of Jews in the country.

That's obviously a great gesture done in, well, good faith. However, I was wondering if wearing a kippa as someone who is not a Jew is generally acceptable or if it could be perceived as offensive / inappropriate.


texts: ג (gimel) mi yodeya (the pronunciation)?

texts: From a halachik perspective, what are the correct ways to pronounce the ג (gimel)? Are there variant traditions? Is there an academic/linguistic opinion on how it was most likely pronounced from the time of the giving of the Torah to the writing of the Talmud? How old are the 2 variant pronunciations of the gimel (with and without a dagesh)? What are the earliest references to this distinction? Is there any halachik significance to pronouncing it one way over the other? Is it just considered a hiddur (beautification of the commandment)?


texts:
I'v noticed among some chassidim (Chabad in particular) that they will follow every minute practice attributed to a their rebbe, even to inconsequential ones. For example, I've noticed that most chassidim (such as Satmar) are not particular about following their rebbe's levush, tallis, et cetera to a tee (for example, I've noticed that chazzan Yaakov Yosef Stark, a Satmar, wears a fairly modern tallis [with regular black striping] and pants [rather than breeches and hose] which neither Satmar rebbe does). On the other hand, some (such as Chabad, Belz, and Skver) are very particular about seemingly inconsequential things, such as the pattern of striping on a tallis (Chabad or Belzer/Turkish) and the styles of hats specifically worn by their rebbeim.

This causes two questions:

Why do some chassidim follow the every action or custom of their rebbe so exactly?
Why do other chassidim not do so?


texts:
HaShem teaches us to serve Him (Shemot 23:25), because we're His servants (Vayikra 25:42, 25:55), HaShem also teaches that we're His children (Devarim 14:1).

There is a long explanation about these verses in the Zohar (volume 6, 75-85), but I don't understand them.

So could someone please explain to me what it means to be both servants and children of HaShem (according to the Zohar)


texts: Story that Hashem kept the ability open to destroy the Bais Hamikdash to avoid destroying the Jews

texts:
I am looking for a source for this.

Someone told me that there is a story that Hashem asked Dovid hamelech not to build (continue building) the Bais Hamikdash to be able to destroy it instead of the Jewish people if they sinned (if Dovid builds it, it would be impossible to destroy it, as happened with the western wall)

I found sources for only part of the story (see below), but the part I am missing is where Hashem made the request, and that if not Hashem would need to destroy the Jews

Bottom paragraph here.

שיר השירים רבה ב׳:ט׳.
דבר אחר: או לעופר האילים לאורזליהון דאיילתא. הנה זה עומד אחר כתלנו אחר כותל מערבי של בית המקדש. למה? שנשבע לו הקדוש ברוך הוא שאינו חרב לעולם ושער הכהן ושער חולדה לא חרבו לעולם, עד שיחדשם הקדוש ברוך הוא. משגיח מן החלונות זו זכות אבות. מציץ מן החרכים זו זכות אמהות. מה אמר לי? החדש הזה לכם ראש חדשים.

שיר השירים רבה א׳:א׳.
דוד בנה את היסודות שנאמר: (דה"א כח) ויקם דוד המלך על רגליו וגו'. ושלמה בנה את העליונות שנאמר: (מלכים א ה) בנה בניתי בית זבול לך


texts: What is the philosophy or logic for considering masturbation to be sinful?

texts:
There are a couple of questions, here and here, on this site mentioning masturbation.  Both of them assume that masturbation is a sin and some of the answers cite specific texts backing that up.  Nonetheless, I believe there is more room for discussion as to why, exactly, masturbation is considered sinful.  I think this is especially worthwhile, given the often claimed effect of masturbation to lower the libido and thus reduce the propensity toward other sexual sins.

I understand that there are sources that say it is sinful. What I'm asking about is, why, given its "calming effect" of other sexual urges, should masturbation be considered sinful?


texts: Did the Tannaim act correctly on “Bo BaYom”?

texts:
Berachos 27b-28a records the story of “Bo BaYom,” in which Rabban Gamliel was kicked out from being the Nasi as a result of two separate incidents with Rebbi Yehoshua (Ibid. and RH 24b-25a) and one with Rebbi Tzadok (Bechoros 36a). After reading through this Gemara, I realized that Ein Mishpat (which cites Tur, Shulchan Aruch, Smag, and Rambam when they pasken the Gemara) isn’t quoted at all on that part of the sugya.

This made me wonder: The Gemara certainly details all the wonderful benefits of Rabban Gamliel being forced out temporarily, such as the great influx of Torah. But did the ends justify the means?

Since the Gemara doesn’t cite the story with Acheirim and Yesh Omrim (Horayos 13b), while it does cite others, it seems that that one happened after this story, thus indicating that Rabban Gamliel clearly disagreed with them (as he continued doing exactly what he had been doing that got him fired in the first place). On the other hand, the Gemara also says that Rabban Gamliel, upon seeing all the Torah on that day, had his doubts if he was correct all those years, and Hashem eased his doubts with a dream (though Rabban Gamliel was indeed incorrect for keeping people out of the Beis Midrash). Perhaps he was acting based on that?

What do the poskim have to say about this? If such a situation were to occur today, where the Rav of a community (or worse, a Gadol HaDor) were to publicly humiliate someone as Rabban Gamliel did - perhaps for noble intentions, but still forbidden - is the community allowed to fire the Rav and get a new one in his stead?

Normally I would tack a CYLOR disclaimer on here, but given the topic, I’m going to say see your non-local-but-still-personal Orthodox Rabbi instead.


texts: Chazal tell us that Noah worked hard to keep all of the animals in the ark well fed. Most (or at least many) animals are carnivores or insectivores. Does that mean Noah in fact brought in animals to breed for food in addition to the pairs?


texts: What is the point of the luchos if they are never even taken out of the aron?

texts: What purpose do the luchos serve? By this I mean to say the physical tablets themselves. Had Moshe gone up to Har Sinai and come down with nothing, or perhaps a fully written out torah scroll, would we have been missing anything?


texts: "The Sea of Talmud": Origin of a Metaphor

texts:
There's a very widespread metaphor applied to the Talmud, through which it is likened to a vast body of water, which means that the person "navigating" the Talmud is being likened to a sailor, a swimmer, a diver, or - I suppose - a fish. Where does this metaphor come from?

Job 11:9 refers to "the deep things of God" as being broader than the sea (רחבה מני-ים), but I have never heard anybody refer to the ocean of Torah, midrash, piskei halakha, kabbalah or anything really - save for the Talmud specifically.

When was this beautiful metaphor first used? Can it be found within the Talmud itself?


texts:
All the books of Tanach are either named after a person, or are given a Hebrew name, except for Tre Asar, which is Aramaic. One would have expected the Hebrew title Shinem Asar, and indeed it is called that in the Gemara (eg. Bava Batra 15a).

Any sources on what historical phenomena caused this?


texts:
In Esther 7:4 we read

וְאִלּוּ לַעֲבָדִים וְלִשְׁפָחוֹת נִמְכַּרְנוּ, הֶחֱרַשְׁתִּי--כִּי אֵין הַצָּר שֹׁוֶה, בְּנֵזֶק הַמֶּלֶךְ ...
... But if we had been sold for bondmen and bondwomen, I had held my peace, for the adversary is not worthy that the king be endamaged.

Is this true? Had, in fact, the entire Jewish population been sold as slaves Esther would not have said a word about it? Is this simply hyperbole? How do we understand this?


texts:
Although the Midrash Bereshis Rabbah (42:8) records the story behind the origin of Og's name:

  וַיָּבֹא הַפָּלִיט (בראשית יד, יג), רֵישׁ לָקִישׁ בְּשֵׁם בַּר
  קַפָּרָא הוּא עוֹג הוּא פָּלִיט, וְלָמָּה נִקְרָא שְׁמוֹ עוֹג שֶׁבָּא
  וּמָצָא אֶת אַבְרָם יוֹשֵׁב וְעוֹסֵק בְּמִצְוַת עוּגוֹת

Reish Lakish understands Og's name stems from finding Avraham working in mitzvah of matza 'cakes'. However, why does that scene inspire the Torah to call Og 'cake' forever? Is there an assumed zechus Og had for seeing Avraham make matza?


texts: What sources say that Kayin inspired Hevel to bring an offering?

texts:
I've heard the idea that Kayin was the one who inspired his brother Hevel to bring an offering to Hashem (Genesis Chapter 4). One possible place I saw this was from Rabbi David Fohrman, although I don't remember if I heard it elsewhere. Either way, the verses aren't explicit, just that Kayin brought something, and then Hevel.

I'm wondering if there are any classical sources which discuss the fact that Hevel was inspired by Kayin's idea to bring an offering. Bonus points if the source discusses why this wasn't a merit/zechus for Kayin. We find that Yehudah had a zechus because he inspired Reuven to repent (see Rashi to Deuteronomy 33:7), and I'm wondering why Kayin was different. Or if there was a zechus, how did it manifest?


texts: Who should say the half kaddish after reading the Torah?

texts: Who is supposed to say the chatzi kaddish after the torah reading? Is it the person who read the torah or an ovel who is saying kaddish?


texts: How is the process of irui done and is it done differently on different materials? If yes, how is it done on each of these materials?


texts:
There are many Halachot which appear to contradict explicit Biblical statements. For example, that an "Eye for an Eye" means monetary compensation.

Why does Halacha not follow the simple reading of the Biblical text?
How do Chazal have the authority to reinterpret the text away from its simple meaning (if indeed that's what they're doing)?

I'd appreciate if you'd address the general question and not get hung up on the specific examples.

Follow-up: https://judaism.stackexchange.com/questions/38812/if-god-is-perfect-would-he-contradict-himself


texts:
Aside from certain modesty laws that govern a persons behavious even in private, there are certain laws that govern the activity of Jewish women in the presence of men (like singing, or dressing in a modest manner). Must women observe those laws of modesty in front of gentile men?

Singing in front of a non-Jew,
Exposure (swimsuit, immodest clothing)
Public displays of intimacy/affection

Sources would be appreciated.


texts: Bowing at borechu with the shaliach tzibbur

texts:
I've seen some people bowing at the same time as the shaliach tzibbur while he's saying "borechu" and then bowing again after for boruch hashem etc.
What is the source of the practice for this first bow with the chazan ?


texts: Relation between brain damage and the soul

texts:
Physical damage to the brain can lead to various psychological and cognitive phenomena, like drastic changes in character, selective memory loss (like forgetting faces but remembering names or vice verse), losing learned motoric skills, speech impairments and more.

We say "נשמה שנתת בי", as G-d infuses the soul into us, and it seems that we don't have the ability to change it. But neuroscience says otherwise - by physical intervention to the brain serious changes to person's psycho (soul manifestations) can be made.

How does Judaism view the relation between brain damage and changes to the soul? How can it possibly be connected?


texts: Does circumcision require an orthodox Mohel?

texts:
Consider a case of a Jewish-born child who was circumcised by a non-orthodox or non-Jewish person (say with a circumcision clamp by a doctor - where the doctor was just thinking about a surgical procedure, but the parents did it for Jewish reasons and not because it prevents disease or another secular consideration). It was done on or after 8 days old.

Is Hatafas Dam Bris (a pinprick of blood) required subsequently? Or does it not really matter - after the fact - who did it, just that it was done on or after the right time?


texts:
10 So Samuel spoke all the words of the Lord to the people who had
  asked of him a king. 11 He said, “This will be the [d]procedure of the
  king who will reign over you: he will take your sons and place them
  for himself in his chariots and among his horsemen and they will run
  before his chariots. 12 He will appoint for himself commanders of
  thousands and of fifties, and some to [e]do his plowing and to reap
  his harvest and to make his weapons of war and equipment for his
  chariots. 13 He will also take your daughters for perfumers and cooks
  and bakers. 14 He will take the best of your fields and your vineyards
  and your olive groves and give them to his servants. 15 He will take a
  tenth of your seed and of your vineyards and give to his officers and
  to his servants. 16 He will also take your male servants and your
  female servants and your best young men and your donkeys and [f]use
  them for his work. 17 He will take a tenth of your flocks, and you
  yourselves will become his servants. 18 Then you will cry out in that
  day because of your king whom you have chosen for yourselves, but the
  Lord will not answer you in that day.”

I forget where exactly that translation is. But I bet it's one of these
http://biblehub.com/1_samuel/8.htm

The controversy is not in translation this time so no biggy.

Is Samuel effectively explaining to the Israelites what the king's right are. So basically Samuel says okay, you pay 10% of your stuff to the king. So that seems like commandment. Is this a mitvah?

However, it's way beyond Torah.

Actually, is it a mitvah to obey kings at all?

What are the mitvahs that govern rights and obligations of kings? Where in the bible is it written? Is it in Torah or in this Samuel's speech?

After I read again, it doesn't seem like Mitvah. Samuel is just saying how live will be pretty "bad" if Israel got a king (instead of president?). However, he seems to enumerate that a king have right for a tenth of your flocks and stuff. So that looks like commandments (mitvah?)


texts: Does a Jewish-owned supermarket need to completely seal its chametz product aisles?

texts:
Follow up to this question:

In almost all the Jewish-owned supermarkets that I have seen, the store owner completely seals the chametz aisles by placing a huge cardboard "wall" at both ends of the aisle and taping it so that no customers can enter it.

I somewhat understand that they don't want their customers to accidentally buy chametz by entering the aisle. However, I can see one problem with this.

If the non-Jewish chametz owner, Favolio, comes into the supermarket on Hol hamo'ed and says that he wants to take a case of linguini (he's making pasta for Pesach ;-), the owner would have to take down the wall for him, no? A bit bothersome, perhaps.

Also, if I understand correctly, the chametz may be visible, anyway, no? Doesn't it suffice to place a sign at the ends of the aisle saying, "Do not enter except for Favolio?"