texts: How can the Rebbe be considered Moshiach?

texts:
I've talked to various Chabad Rabbis, and I can say for certain that at least 1 definitely believes that the Rebbe could be Moshiach.

In trying to prove this, he cites Rambam's Mishneh Torah (Melachim Umilchamos, chapter 11, halachah 4):

  ד: וְאִם יַעֲמֹד מֶלֶךְ מִבֵּית דָּוִד הוֹגֶה בַּתּוֹרָה וְעוֹסֵק בְּמִצְוֹת כְּדָוִד אָבִיו. כְּפִי תּוֹרָה שֶׁבִּכְתָב וְשֶׁבְּעַל פֶּה. וְיָכֹף כָּל יִשְׂרָאֵל לֵילֵךְ בָּהּ וּלְחַזֵּק בִּדְקָהּ. וְיִלָּחֵם מִלְחֲמוֹת ה'. הֲרֵי זֶה בְּחֶזְקַת שֶׁהוּא מָשִׁיחַ. אִם עָשָׂה וְהִצְלִיחַ וּבָנָה מִקְדָּשׁ בִּמְקוֹמוֹ וְקִבֵּץ נִדְחֵי יִשְׂרָאֵל הֲרֵי זֶה מָשִׁיחַ בְּוַדַּאי. וִיתַקֵּן אֶת הָעוֹלָם כֻּלּוֹ לַעֲבֹד אֶת ה' בְּיַחַד שֶׁנֶּאֱמַר כִּי אָז אֶהְפֹּךְ אֶל עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם ה' וּלְעָבְדוֹ שְׁכֶם אֶחָד:

"If a king will arise from the House of David who diligently contemplates the Torah and observes its mitzvot as prescribed by the Written Law and the Oral Law as David, his ancestor, will compel all of Israel to walk in (the way of the Torah) and rectify the breaches in its observance, and fight the wars of God, we may, with assurance, consider him Mashiach.

If he succeeds in the above, builds the Temple in its place, and gathers the dispersed of Israel, he is definitely the Mashiach."

The Rabbi I spoke with asserts that the Rebbe definitely fit into the first category mentioned by the Rambam, the "assumed Mashiach", as he was very well versed in the entire Torah, and encouraged many to properly observe Judaism. In this point I find no discrepancy with what the Rabbi is saying. It's this next point which I'm having trouble with.

This Rabbi also goes on to say that the Rebbe fits into the category of the definite Mashiach, as outlined by the Rambam. "He builds the Temple in its place" -- this refers to 770 ("in its place" need not refer to Jerusalem, but rather to "the Mashiach"'s place, explains the Rabbi). "He gathers the dispersed of Israel" -- this refers to when the Rebbe exported a large number of Jews from the Soviet Union into the land of Israel. The Rabbi explained this all to me.

Why I'm having with this is the Rambam's next clause:

  ט:  ואם לא הצליח עד כה, או נהרג--בידוע שאינו זה שהבטיחה עליו תורה, והרי הוא ככל מלכי בית דויד השלמים הכשרים שמתו.  ולא העמידו הקדוש ברוך הוא אלא לנסות בו רבים, שנאמר "ווּמִן הַמַּשְׂכִּילִים יִכָּשְׁלוּ לִצְרוֹף בָּהֶם וּלְבָרֵר וְלַלְבֵּן עַד עֵת קֵץ כִּי עוֹד לַמּוֹעֵד" (ראה דניאל יא,לה).

"If he did not succeed to this degree or was killed, he surely is not the redeemer promised by the Torah. Rather, he should be considered as all the other proper and complete kings of the Davidic dynasty who died."

The Rebbe is no longer alive. This appears to contradict what the Rambam stated just above. However, the Rabbi explains to me that Rambam only specifies "...or was killed," whereas the Rebbe died of natural means (actually, he never directly said that the Rebbe died). Furthermore, Rambam then says he is to "...be considered as all the other proper and complete kings... WHO DIED". To be, this seems to clearly imply that the Rambam isn't simply referring to the Mashiach as someone who wasn't killed, but to someone who hasn't yet died.

All this is one way to look at the Rambam's words, but to me it seems very clear that the Rambam is referring to someone who actually builds the third Beis Hamikdash in Jerusalem, gathers the people of Israel from all over the Earth, and to someone who is actually alive!

How can this belief that the Rebbe is / has the potential to be Mashiach at all be properly justified, considering the clear words of the Rambam? (No offense intended, I just want to know).

EDIT

All of your answers are great, but the best is the one I heard from my real-life Rabbi, "Let moshiach come and we'll find out!"


texts:
I just began to study the Torah. It was interesting to see that both man and snake are described as עָרוּם, translated to english, in my version, as "naked" with respect to man, and "cunning" with respect to the snake.
It seems there must be some meaning here; the two usages of this root occur in neighbouring pasuks. What  traditional Jewish wisdom is there regarding this parallel between man and snake?


texts: How can I make the experience of eating more holy?

texts: I am looking for advice on ways to infuse the experience of eating with holiness. Please only provide answers that are sourced.


texts: Did the state of Israel fulfill ancient prophecy?

texts:
Does Judaism consider the state of Israel the fulfillment of ancient prophecy? Especially in reference to this Bible verse.

https://www.biblegateway.com/passage/?search=Ezekiel%2037

  18 “When your people ask you, ‘Won’t you tell us what you mean by
  this?’ 19 say to them, ‘This is what the Sovereign Lord says: I am
  going to take the stick of Joseph—which is in Ephraim’s hand—and of
  the Israelite tribes associated with him, and join it to Judah’s
  stick. I will make them into a single stick of wood, and they will
  become one in my hand.’ 20 Hold before their eyes the sticks you have
  written on 21 and say to them, ‘This is what the Sovereign Lord says:
  I will take the Israelites out of the nations where they have gone. I
  will gather them from all around and bring them back into their own
  land. 22 I will make them one nation in the land, on the mountains of
  Israel. There will be one king over all of them and they will never
  again be two nations or be divided into two kingdoms. 23 They will no
  longer defile themselves with their idols and vile images or with any
  of their offenses, for I will save them from all their sinful
  backsliding,[b] and I will cleanse them. They will be my people, and I
  will be their God.


texts: Why did Yosef wash his face after crying the second time but not the first?

texts:
In Miketz, Yosef is seen to cry twice.
42:24:

וַיִּסֹּב מֵעֲלֵיהֶם וַיֵּבְךְּ וַיָּשָׁב אֲלֵהֶם
He turned from them, cried, and returned to them.

43:30–31:

וַיְבַקֵּשׁ לִבְכּוֹת וַיָּבֹא הַחַדְרָה וַיֵּבְךְּ שָׁמָּה. וַיִּרְחַץ פָּנָיו וַיֵּצֵא
He sought to cry: he entered the room and cried there. He washed his face and exited.

Why did he wash his face the second time but not the first? Or, if he did so both times, why are we told he did so the second time but not the first?


texts: I "stole" an ice cube. What can I do for Kaparah?

texts:
Yesterday, I was stung by a bee while walking at the zoo.  After icing down the sting for a while, I continued on my way.  A few minutes later, however, the bee-sting began to hurt again. I happened to be walking past a vendor selling bottles of water, which were sitting in a large bucket of ice.  I don't know what possessed me, but for some reason, rather than asking the vendor if I could please have an ice cube, I just took one and began to ice down my bee-sting.

I recognize that, for a theft of less than a שוה פרוטה, there is nothing for me to repay.  I also cannot easily go back and apologize to the vendor and ask for מחילה.  Nonetheless, stealing is still a sin.  What can I do for כפרה?


texts: How much weight must we give to the Council of Sages opinions

texts: As I understand it, there is no hierarchy within Judaism, per se.  In fact, following a controversial decision by Rav Elyashev, he mentioned to a friend of mine that his rulings really only apply to his congregants, and no one is obligated to follow them.  And yet, in Israel and the U.S. we have Councils of Gedolim.  If one or more of them bans concerts, books, wigs, vaccines, cell phones, or counting certain Jews in a minyan, what obligation does the average shomer Shabbos Jew have to follow their rulings?  What obligation does our congregational rabbi have to follow their rulings?  Is it chutzpah or disrespectful to question the sources and accuracy on which the rabbis' decisions are based?


texts: Maintaining Tzniut in Uncomfortable Social Situations

texts: How can a teenage girl, who recently started practicing the laws of tzniut as well as feasible, balance those laws with the prohibition against embarrassing her family members, who are embarrassed to be seen with her dressed so oddly?


texts: When Rosh Chodesh lasts two days, which day is pre-eminent?

texts:
Tashlich is performed just once over the two days of Rosh Hashanah, usually on the first day (unless that's Shabbos)

If one had a personal ritual / event one liked to perform / hold each month to mark Rosh Chodesh then, in those instances when Rosh Chodesh lasts two days, the 30th of the old month and the 1st of the new month, would it be better to perform / hold it on the first or the second day? (Supplementary question: if practical, would it be ideal to perform it on both days?)


texts: Do not worship any graven image? Or do not worship any created image/being

texts:
God makes it clear that we are not to make and worship/bow down to an image of anything in heaven or on earth.  God is very careful in even revealing himself to Israel, to point out that they heard only a voice, but saw NO image.

  12The Lord spoke to you out of the midst of the fire; you heard the
  sound of the words, but saw no image, just a voice.

  יבוַיְדַבֵּר יְהֹוָה אֲלֵיכֶם מִתּוֹךְ הָאֵשׁ קוֹל דְּבָרִים אַתֶּם
  שֹׁמְעִים וּתְמוּנָה אֵינְכֶם רֹאִים זוּלָתִי קוֹל:

...

  15And you shall watch yourselves very well, for you did not see any
  image on the day that the Lord spoke to you at Horeb from the midst
  of the fire.

  טווְנִשְׁמַרְתֶּם מְאֹד לְנַפְשֹׁתֵיכֶם כִּי לֹא רְאִיתֶם כָּל
  תְּמוּנָה בְּיוֹם דִּבֶּר יְהֹוָה אֲלֵיכֶם בְּחֹרֵב מִתּוֹךְ הָאֵשׁ:

  16  Lest you become corrupt and make for yourselves a graven image,
  the representation of any form, the likeness of male or female,

  טזפֶּן תַּשְׁחִתוּן וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כָּל סָמֶל
  תַּבְנִית זָכָר אוֹ נְקֵבָה:

Rashi: form: Heb. סָמֶל, meaning “form.”       סמל: צורה:

  17the likeness of any beast that is on the earth, the likeness of
  any winged bird that flies in the heaven,

  יזתַּבְנִית כָּל בְּהֵמָה אֲשֶׁר בָּאָרֶץ תַּבְנִית כָּל צִפּוֹר
  כָּנָף אֲשֶׁר תָּעוּף בַּשָּׁמָיִם:

  18the likeness of anything that crawls on the ground, the likeness
  of any fish that is in the waters, beneath the earth.

  יחתַּבְנִית כָּל רֹמֵשׂ בַּאֲדָמָה תַּבְנִית כָּל דָּגָה אֲשֶׁר
  בַּמַּיִם מִתַּחַת לָאָרֶץ:

  19And lest you lift up your eyes to heaven, and see the sun, and the
  moon, and the stars, all the host of heaven, which the Lord your God
  assigned to all peoples under the entire heaven, and be drawn away to
  prostrate yourselves before them and worship them.

  יטוּפֶן תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת הַשֶּׁמֶשׁ וְאֶת
  הַיָּרֵחַ וְאֶת הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ
  וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהֹוָה אֱלֹהֶיךָ
  אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל הַשָּׁמָיִם:

Does He also somewhere say not to bow down to created beings (angels, mankind, creatures).


texts:
It is mechanically possible, like this year, that parshas Vayelech is actually read twice in one year - last year it was after Rosh haShanah on Shabbos Shuvah, and this year - together with Nitzavim, on the last Shabbos of the year. I think Vayelech is the only parsha with this property.

What is special about (the content of) Vayelech that it should have this ability to be read twice in a year?


texts: Why does the Pasuk say אִיּ֣וֹב שְׁמ֑וֹ?

texts:
My Artscroll Megillat Esther has a commentary on the words

וּשְׁמ֣וֹ מָרְדֳּכַ֗י (Esther 2:5)
And his name was Mordecai

that whenever a righteous person is introduced, scripture says the word שְׁמוֹ before his name, but when the person is wicked it says שְׁמוֹ after his name. (Artscroll gives Midrash Rabbah as a source for this.)
Here are a few examples that Artscroll gives of righteous people with שְׁמוֹ before his name:
In Ruth 2:1

וּשְׁמ֖וֹ בֹּֽעַז
And his name was Boaz

In I Samuel 1:1

וּשְׁמ֡וֹ אֶ֠לְקָנָה
And his name was Elkanah

Here are some of the examples that Artscroll gives of wicked people having שְׁמוֹ after their names:
In I Samuel 17:4

גָּלְיָ֥ת שְׁמ֖וֹ
Goliath was his name

In I Samuel 25:25

נָבָ֣ל שְׁמ֔וֹ
Nabal was his name

This made me ask myself “What about Job?”
In Job 1:1

אִיּ֣וֹב שְׁמ֑וֹ
Job was his name

The Pasuk further states

הָאִ֣ישׁ הַה֗וּא תָּ֧ם וְיָשָׁ֛ר וִירֵ֥א אֱלֹהִ֖ים וְסָ֥ר מֵרָֽע
That man was blameless and upright; he feared God and shunned evil.

This brings me to my question. Why is Job introduced with the word שְׁמוֹ after his name when he was clearly a righteous man? Even the Pasuk which has שְׁמוֹ after his name specifically says that he was righteous.


texts: Where did the sing-song chant that Jews often use while contrasting points come from?

texts:
I am having a very hard time coming up with a good way to describe the phenomenon that I am thinking of, but many people will recognize it.  I am talking about the kind of singing rhythm that people use when contrasting two different points. Usually it starts on a high note and continues monotonically until the end of the sentence, and then dips slightly. Then, the same thing happens in the second sentence, but with a bigger dip at the end. Usually the first word is "if" and is emphasized heavily.  This tune is also often accompanied by a hand gesture where the speaker makes a dipping motion with his thumb.  Sometimes, this is done while reading an argument in a text, but other times this is done when the speaker is saying his own words.

"IF we're holding with some random position in this debate, then we have a CONsequence. BUT IIIIIFFF we hold this other position, then the consequence is dif-erent."

Where does this chanting cadence come from, and why is it so prevalent?


texts: What happens if a non-Jew uses a mikvah?

texts: If a gentile does a kosher immersion (does tevilah with the preparation, three kosher immersions, and the immersion prayer), which is required for conversion, but did so without the help of a rabbi, does that make them partially converted?


texts: Last night *might* have been the first night of the omer. Right?

texts:
Possible Duplicate:
  Sefira Counting in Diaspora

How do we count sefira with absolute certainty, as we do, and yet, in diaspora, we have a second seder and a second day of yom tov? Wouldn't the lack of certainty imply that we don't know which night of sefira it is? If so, why don't we count twice every night? Or hold only one day of yom tov?


texts:
If, G-d forbid, a wife learned of a terrible tragedy while a niddah, is there any possibility that her husband could hug her?

To be clear, I am asking for respected sources that look at this matter leniently, if such exist.


texts: Let's say someone has planned to be away from home during Pesach but finds out that his trip will be ending early and he will be home and needs to cook in his house. Can he kasher his utensils during Hol Hamo'ed?


texts: Is one required to tie strong tzitzis knots?

texts:
In the comments here, you can find several suggestions of how to make sure your tzitzis knots will not loosen.

Is one required to tie their knots this way, to prevent them from coming loose while they aren't paying attention, or coming loose on Shabbos when one cannot fix them?


texts: Which commentators commend Yosef for noticing his fellow prisoners' sadness?

texts:
Toward the end of Parashat Vayeishev, Yosef is imprisoned along with two of Par'oh's chief servants. Starting in Gen. 40:6, the Torah tells us that he notices that they look sad, asks why, and proceeds to interpret their dreams for them, which ultimately leads to his interpreting Par'oh's dreams, becoming viceroy of Egypt, and reuniting his family.

I seem to recall some commentator suggesting that it's significant that all of those good results started with Yosef's simply being sensitive enough to his fellow prisoners that he noticed their sadness and asked them about it, but I haven't yet found who it is. (I've scanned the standard Mikra-ot Gedolot commentaries as well as R' Hirsch so far.)

Have you seen this idea written down anywhere?


texts:
There is a rampant opinion that, since recidivism rates are so high, one can never trust and assume that a person has done teshuvah and no longer poses a threat to the public.

I wonder if anyone can support such a claim from a Torah perspective.

I am presently dealing with two cases abuse going back 14 years and 30 years, respectively, and both perpetrators been to extensive therapy and haven't continued in their bad ways. Nevertheless some will still claim that they're probably still dangerous and they must be locked up for life.

What would the Torah view be regarding such claims?


texts: Laws for daily life for when Moshiach comes?

texts:
There are laws in the Rambam that talk about Moshiach, but are there laws for laypeople that describe the expected changes in daily life?
Like prayers for example, it will probably be different as many parts of it are about requesting for Moshiach to come. Kaddish, Amidah, etc, is mostly praying for the coming of Moshiach.
How will we know what to say with our phylacteries every morning?


texts: Hebrew Israelites recognition by mainstream Judaism

texts:
Are the adherents of 'Hebrew Israelites' church Jews from the 'mainstream' point of view and why (why yes or why not)? I have found mixed information on the topic.

Also some of them seek conversion, some migrated to Jerusalem (??? it is real - how and why?) and some oppose 'mainstream' Jewish decominations and hold they are the true Hebrews but are not recognized by other groups.


texts: how much wood, dung, hyssop, and red string can be added to the red heifer fire?

texts: The Torah says to add these items to the fire when burning the red heiffer. To maximize the ash yeild, can I put in enormous quantities of this non-rare material?


texts: Talmud source that the righteous can create worlds with their words

texts: Looking for a source in the talmud which says that the righteous can create worlds with their words - I saw this and I can't remember in which tractate/where exactly, google isn't helping.


texts: What is the source for the bracha "enwrap ourselves"?

texts: Where are we commanded to enwarp ourselves in a tallis (לְהִתְעַטֵּף בַּצִּיצִית)?


texts: What is the practical purpose of karpas?

texts:
I have had discussions with people who insist that karpas must be a small piece of diced vegetable (i.e. smaller than a ke-zayith le-Humrah), dipped in salt water, and nothing more.

When I then ask what the practical purpose of doing that is and if they think that the authors of the haggadah had such a thing in mind, they cannot give me an answer.

So, what is the practical purpose of karpas? Is it really just to eat a fleck of salty celery and to move on?


texts:
In Rashi's second explanation of Behaaloscha 12:12, he says

אִם אֵינְךָ רוֹפְאָהּ בִּתְפִלָּה, מִי מַסְגִּירָהּ,מִי מְטַהֲרָהּ? אֲנִי אִ"אֶ לִרְאוֹתָהּ, שֶׁאֲנִי קָרוֹב וְאֵין קָרוֹב רוֹאֶה אֶת הַנְּגָעִים, וְכֹהֵן אַחֵר אֵין בָּעוֹלָם, וְזֶהוּ אשר בצאתו מרחם אמו:
if you don't cure her through prayer, who will quarantine her and who will make her pure again?  I can't, because she's my relative and a relative can't rule about tzaraas [this is Rabbi Meir's opinion; we don't rule like him], and there's no other Kohen in the world to do it.

But someone with tzaraas doesn't become tamei until a Kohen proclaims him so.  If there's no Kohen eligible to do it, there are no halachic consequences.  So what's the problem?


texts: Distance between foundation stone and western wall

texts: What is the distance between the foundation stone and the western wall? Does the Talmud or anything say anything about the distance?


texts: Time limit on repeating the shemona esra after forgetting to include an insertion

texts: If a person forgets to say yaaleh vyavo for rosh chodesh during the shemonah esre, I understand they are supposed to go back and repeat the shemonah esre, this time saying yaaleh vyavo.  Is there a time limit to do this?  For example, say I forgot it was rosh chodesh, don't say yaaleh vyavo for rosh chodesh during the shemonah esre, then an hour or two later, suddenly remember it is rosh chodesh, is it too late to go back and do the shemonah esre all over again?


texts: Definition of "Tinok" for the status of "Melamdei Tinokos"

texts: Looking for sources that describe what ages the word "tinok" or "tinokes" refers to  for the halachic ramifications that related to "Melamdei Tinokos", teachers of tinokos (who have rules that relate to them in many parts of Halacha, such as setting them up in a city, YD 245, not needing to reread the parsha for Shnaim Mikra, OC 285, who to marry EH 2, etc.).


texts: PTIJ: Where can I find Masechet Bava Maiseh?

texts:
When I was in elementary and high school yeshiva, I learned Masechet באָבע־מעשׂה, occasionally. It was an interesting Masechta that had a lot of unusual stories like how numerous people had lost all 3 of their eyes when they looked at a Cohen 3 times while he was duchening.
We had handouts of these stories and we didn't learn the entire Masechta. But, I assumed that it would be around in Seder Nezikin following Bava Batra, or, maybe before Bava Kama. But, it's not in Nezikin.
I can't find it in any other Seder. Then, I'm thinking, maybe it's one of those Meschtot Ketanot like Kallah. But, it's not there, either. Perhaps, Bava Maiseh is so small that I can't see it?
Can someone help me find it and tell me which Seder it's in?

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


texts: Could the narrative of Exodus 4:24-26 have happened at another moment in time?

texts:
HaShem commands Moshe to do ׳all wonders׳ which HaShem appointed in his hand before Pharaoh once he arrives in Egypt (Shemot 4:21), but despite all wonders - HaShem informs Moshe - Pharaoh will not let the people go because his heart is hardened.

I'm not sure but if 'all wonders' do not only refer to the miracles Moshe had to perform but to the plagues also then maybe the following context should be taken from another perspective;

Because the next couple of lines in which HaShem commands Moshe to tell Pharaoh that Israël is His first son, His first-born, which he should let go (in order) that Israël may serve Him.. and ends with the words and because you refused to let Israël go, behold, I will slay your son, your first-born seem to refer to the last plague after which the Pharaoh finally sent them away because of the strong hand of HaShem.

If this is true, then the next couple of lines could have happened not on the way from Midyan to Egypt, but occured before or after Moshe went to visit Pharaoh for the last time.

In this case it would be quite logical that the 'Angel of death' came to kill one of the sons of Moshe, because this Angel was on his way to kill all first born children in Egypt who where not part of the covenant. According to Bereshit 17:14 every uncircumcised male (from the Israelites) would be cut off from hus people. And even according to the commands of Pesach if one wants to come and do the Pesach he needs to be circumcised (Shemot 12:48).

Are there any commentaries which point to such a direction?


texts:
I learned an entire Talmudic tractate by listening to audio lessons, without actually reading any words from the printed text. May I make a siyum?
It appears that "shomea k'oneh" wouldn't apply to audio recordings. Therefore, it's not clear whether or not listening to audio lessons would qualify as real Torah learning that one can make a siyum on.


texts: Source that the word לשמי hints to the changing of Yaakov's name to Yisrael

texts:
In Genesis 32:30 after Ya’akov want’s to know the name of which he is wrestling with, the question is asked why he wants to know it’s name: (למה זה תשאל לשמי), I can’t find its source but I heard somewhere that the word לשמי is an acronym or combination for the words: לשנות  שמו מיעקב לישראל To change his name from Yaakov to Yisrael.

Looking for a source which confirms this or is similar to it.


texts:
Who knows what the meaning of "a thing" is?
פשר דבר - מי יודע?
Kohelet 8:1 expresses uncertainty about the meaning of "a thing":

... וּמִ֥י יוֹדֵ֖עַ פֵּ֣שֶׁר דָּבָ֑ר ...
... and who knows the meaning of "a thing"? ...

Is there a traditional Jewish answer to this apparently age-old question?
If so, it could have been very useful in a recent US Supreme Court case, Yates v. United States, in which some of the brightest legal minds in the United States argued about whether a fish is a thing or not and concluded, by a narrow vote, that a fish is not a thing. Justice Elana "Einekle?" Kagan, apparently lacking any Torah sources, was reduced to trying to argue against the prevailing opinion by citing One Fish, Two Fish, Red Fish, Blue Fish, by Dr. Seuss.
Please address both the general question and the more specific question raised by this case and by the alternative reading of Kohelet uncovered by Yates:

... and who knows "a fisher-thing"? ...

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


texts: In this post, https://www.torahmusings.com/2013/04/my-nom-de-plume-exposed/ , R' Michael Broyde says that "Finally, [Professor Marc B.] Shapiro informed me that the Aderet published a book anonymously, and included his own haskamah to the book (referring to himself in exalted language)." Does anyone have references to resources with more information about this incident?


texts: "Good trees" grammar in the blessing on trees

texts:
I see* various versions of the blessing on seeing trees: most seem to refer to good trees as "אילנות טובות", while some refer to them as "אילנות טובים".

(Grammatically, as far as I know, "טובים" is correct, at least in modern Hebrew.† But that's mostly irrelevant to my question, which is:)

Which halachic authorities have prescribed each of those two words? I'd especially be interested to find out any reason any of those authorities has given for such a choice.

* For example, online.

† Despite its feminine-looking plural, "אילן" is masculine and gets masculine adjectives.


texts: Which modern day poskim prefer the Cuttle fish techelet over the Murex Truncuclus?

texts:
The more research I do on this sugiya, the more pilpul I see the Murex Trunculus supporters need to do. It seems as if there answers require a lot of "lumdish" answers in order to "shtem" with the pashut pshat

Here's a few examples that I can't accept any of their forced answers...
The snail is not a "Dag" but rather a "Sheretz HaYam"
The snail does not resemble the ocean in any way, rather it resembles the sand. (Same for its color)

Does anyone know any recognized modern day poskim that say the Radyners rebbe cuttle fish is a better candidate than the Murex?


texts:
A new study has confirmed the obvious: people want to survive:

even though participants approve of autonomous vehicles that might sacrifice passengers to save others, respondents would prefer not to ride in such vehicles

In other words: all vehicles should strive to protect me!
Until recently this was just one of philosophy's theoretical questions, but the latest technological advances are approaching the point where this question becomes one of practice.
The Jewish principle of chayecha kodmim ("your own life has priority") seems to fit well with human nature, but production vehicles may very well be programmed to apply utilitarian principles, therefore:
May one ride in a utilitarian car?
(Obviously, this assumes knowledge of the vehicle's decision algorithm.)


texts:
I found the book Ma'ayan HaChochmah in many editions, all of which are attributed to Moshe Rabbeinu. Here are some examples: 1, 2, 3, 4.
What is the history of this book? Is it unanimous that it was written by Moshe? If not, by who? If so, how do we have it? Was it passed down orally from generation to generation, until it was eventually written? (I assume it wasn't always in written form)


texts: I'm currently looking to buy a Talmud Yerushalmi M'nukad individual/set (not Artscroll/Schottenstein). Are there any out there?


texts: Which manuscript of the Mishna did the Bartenura check?

texts:
In Kelim 28:5, the Mishna comments upon the susceptibility to impurity of various objects whose primary usage has been changed. A canteen that is turned into a mat, or a mat that has been turned into a canteen, is no longer susceptible to impurity. A canteen, however, that has been turned into a saddle bag, a pillow that has been turned into a sheet, a cushion that has been turned into a cloth, and vice versa with each of those, is susceptible (according to most editions of the Mishna) to impurity.

The Bartenura, however, comments that the Mishna should say that it is unsusceptible ("טהור: ולא גרסינן טמא"). He goes on to note that this is the version of his teachers ("וכך היא גירסת רבותי"), that such a reading is buttressed by the Tosefta ("והכי מוכח מן התוסתא"), and that he even found this in a particular manuscript of the Mishna ("וכך מצאתי במשנה דווקנית"). Which manuscript is he referring to?

To be more precise, does דווקנית mean "of Vaknit" (and if it does, what is "Vaknit"?), or does it mean "precise/methodical"? If it's the latter, is the Bartenura referring to a specific manuscript that might be checked today, or is this a way of referring to a careful comparison of different manuscripts? (It almost looks like he's referring to an early critical edition, but such a thing did not exist.)


texts: Is there a limit to rewards on single acts?

texts:
According to the principle of kam lei b'derabah minei קם ליה בדרבה מיניה a single improper act incurs the strictest penalty even if more than one violation occurs.

Is there a parallel limit to the number of or type of reward (physical/spiritual/this world/the next) one earns if a single act satisfies two separate positive obligations simultaneously? If I perform an act that calls forth, biblically, two separate rewards (say "long life" and "the land yields fruit") do I only get rewarded with the 'stronger' one? Is the merit written in the 'book of remembrance' which is used to judge me on Yom Kippur reflective of more than one simultaneous merit?


texts:
Who knows one hundred fourteen?
Please cite/link your sources, if possible. At some point at least twenty-four hours from now, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Why put shel-rosh straps behind the body when donning?

texts:
When I'm putting my t'fila shel rosh, it starts off before me, and I wish to fit it onto my head so that the knot is behind me, the box (bayis) before me, and the dangling straps before me: that's how it's worn. So I hold the box in one hand, the knot in the other, slip the knot over my head to the nape of my neck, and fit the t'fila onto my head. The box and straps remain before me, and I'm done.

However, I have seen many a person move the knot and dangling straps around his head to one side so the whole thing is behind him, then fit it on. The straps are then behind him, and, after the t'fila is in place, he has to move the straps forward around either side of his body. Is there a reason for doing it this way, either halacha- or minhag-based or practical? (The latter is hard to imagine, as it seems rather impractical.)


texts: Woman praying for others during labor- any source?

texts: I've heard multiple times that when a woman is in labor it is a special time to pray for other people. Is there any source for that?


texts: Where and when did the minhag of lighting a bonfire on Lag Biomer originate? What are the earliest sources about it? (For that matter, do any written sources mention a bonfire at all?)


texts:
El(אל) and  Eloah(אלוה) are both singular forms (nouns), but its אל thats being used to form the plural Elim (אלים), and אלוה thats being used to form the plural Elohim (אלוה׳ם). Both singular forms seem to be closely related to eachother. But what exactly is the connection and the difference (in grammar and, more important, in meaning) between the two? And what is the best way to define both words El(אל) and  Eloah(אלוה)?

It seems that El has it's own development;
El-singular, Eili-plural and Elim-collective plural.
Like Eloah; Eloah-singular, Eloahi-plural and Elohim-collective plural.

I found this online but it didn't gave answer to my question, but it gave me some insight in te grammar of both words:

El and Eloah are different, though Eloah comes from El. El has it’s own development; El-singular, Eili-plural and Elim-collective plural. It is also use for G-d and pagan deity (one individual) or deities (many individuals, separated or collective). El simply means strenght (as in mighty one). Elohim or Eloahim is derived from Eloah, the plural of Eloah is Eloahi. However, both Eloahi and Elohim are the plurals of Eloah, but Eloahi is simple plural (Jurors) while Elohim is a collective plural noun (Jury). Most dictionaries states that a collective plural noun is a ‘singular noun denoting a group of individuals’. Apparently, Elohim (Eloahim) and Elohi (Eloahi) is used interchangeably. That is, where Elohim is said to be in DUE 6:4 it can also read Eloahi or some say it reads that. Eloahi is also often translated Elohe. Nevertheless, as stated, the plural form can be used for a singular subject, that is, one person, to denote majesty; as is the case with using Elohim for G-d.


texts: How did the priests deal with excess blood during the Temple dedication?

texts: What did the priests do with all the excess blood when Solomon dedicated the Temple? They sacrificed 22,000 head of cattle and 120,000 sheep and goats. That would be about 360,000 (US) gallons or 1.36 million liters. There would seem to have to be special provisions to deal with all the blood.


texts: What are Jewish conventions regarding honeymoons? Is a honeymoon taken, and, if so, is it done immediately after the wedding--or later, once the woman is again tehora?


texts: Is it necessary to wear kippa to bed or when not moving?

texts:
I have noticed mention made of a prohibition of sitting in the house bareheaded when at rest and of the necessity of wearing a head covering at night.

Is there a halachic law deeming it necessary to wear a head covering when sleeping or sitting at rest at home? If so, what are the sources and explanations for these prohibitions?


texts:
In reference to the verse in Yechezkel (18:4) which states "and the women sat, weeping over the Tammuz" - many commentaries try to explain who the Tammuz was. Amongst the opinions brought, and perhaps the most detailed, is that of the Rambam (Moreh Nevuchim 3:29).

Here is a translation of the Rambam- "One of the idolatrous prophets, named Tammuz, called upon the king to worship the seven planets and the twelve constellations of the Zodiac: whereupon the king killed him in a dreadful manner [מיתה משונה]. The night of his death the images from all parts of the land came together in the temple of Babylon which was devoted to the image of the Sun, the great golden image. This image, which was suspended between heaven and earth, came down into the midst of the temple, and surrounded by all other images commenced to mourn for Tammuz, and to relate what had befallen him. All other images cried and mourned the whole night; at dawn they flew away and returned to their temples in every corner of the earth. Hence the regular custom arose for the women to weep, lament, mourn, and cry for Tammuz on the first day of the month of Tammuz."

Does anyone actually speak of how the Tammuz died?


texts: Does the Torah tell us what to eat at the Purim meal?

texts:
Since we know that the Torah instructs us in every aspect of our lives, are there any instructions about what to eat at the Purim meal?

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


texts: where if anywhere, does rashi refer to christianity as idolatry?

texts:
I remember  hearing that rashi does not consider christianity idolatry.

In researching it on google

I have read here

Isaac On Jewish and Christian Altars:Polemic and Exegesis in Rashi and the ...
By Devorah Schoenfeld

that book says "Rashi is clear that he considers Christians to be idolators"

However, the sources it quotes don't seem to  me to show that.

It quotes him in his commentary on Talmud Sotah 49b saying,  "Jesus and his followers who are called sectarians[minim]"

But Minim AFAIK just means heretics, which is not necessarily idolators, and not even forbidden in the noahide laws.

And the book quotes him as saying "Gentiles in our time are not experts in idolatry".   So the book is suggesting that since it says they're not experts in it, it suggests or implies that they are into it, just not into it big time.

So what was Rashi's view on whether Christianity is idolatry, and to what extent do we even know what his view was?


texts: The Kabbalistic aspect of Gemara Rashi, Tosfos

texts: Are there any sources that talk about the Kabbalistic aspect of Gemara Rashi Tosfos? The effect it has in ones life and the upper worlds?


texts:
The Shulchan Aruch says the during aseres yemei tshuva one who eats pas akum(palter) during the year should refrain during these days.

Does this extend to those who are lenient with chalav Stam?


texts:
Rabeinu Bachye in Shaar HaYichud demonstrates that the Kadmon (that which existed eternally) must have certain properties. For example, the Kadmon cannot have any limitations or borders of any sort for that would necessitate a previous cause which set the borders/limitations to be what they are.

Is there some kind of logical reason why the Kadmon must also be aware and intelligent? Can it be some kind of non-aware/intelligent existence? I'm looking for a source explaining the logic behind why God, i.e. the Eternal, the true Unity, etc. must be intelligent other than contingent fact.

In other words, does being Kadmon also logically imply being intelligent?

(for example, some sort of demonstration that the only thing which is devoid of all plurality is consciousness in its perfect form)


texts: Why does David say that he only sinned against G-d?

texts:
In Psalm 51:6 David says that

"Against Thee, Thee only, have I sinned, and done that which is evil in Thy sight" (JPS)

I wondered why does he think that he sinned only against the Lord? I think he also sinned against Bathsheba and also sinned against the people of Israel.


texts: There are many different types of mouse traps. (Example old fashioned snappers, new electrocution, confinement, sticky) my question is would some on these be assur because of tzar balei Chaim ( the prohibition of hurting animals)? Such as the sticky traps, the mouse starves to death. Do you have to ensure an immediate death I using one of the killer traps or can you use a more convenient or cost efficient model?


texts: What is the plain meaning of this Gemara phrase?

texts:
אטו תנא כי רוכלא ליחשיב וליזיל
- Should the tanna count out  all of the words like a spice merchant?"

What does this mean in plain English?


texts:
In the end of Parshas Balak (Bamidbar 25:8), Pinchas kills an Israelite who was cohabiting with a Midianite woman in front of the Jewish people.

I understand that the Israelite deserved to be killed as per the halacha of בועל ארמית קנאין פוגעין בו, one who cohabits with a non-Jewish woman is open to be struck by a zealous person.  However, did the Midianite woman do anything punishable by death?  Cohabiting with a Jew is not on the list of Noahide prohibitions.

One possible approach would be to assume that gentiles have a prohibition of "לפני עיוור", causing others to sin.  This would require assuming that violation of said prohibition would be punishable by death.  However, some (most?) opinions hold that there is no such prohibition for gentiles (see S'dei Chemed Aleph 26:23).

That being the case, why was killing Kozbi (the Midianite woman) justified?


texts:
Is there a special mitzvah to love one's parents?

If so, does it require the parent's awareness of that love?


texts: Does a woman going swimming with other women need wear modest swimming clothing or can she wear what she desires?


texts: Zohar - the importance of creating baalei teshuva

texts: Someone mentioned to me that the Zohar mentions the importance of making baalei teshuva. There’s a story that expresses this from the Satmar Rebbe in the hakdama to his Peirush on eichah, but I don’t see it in the Zohar. Anyone know a source?


texts: Has the number of the tribes of Israel anything to do with the universe/stars/planets? Maybe the other way around? Is there anywhere in the Talmud or tradition that talks about this question (not looking for a source in astrology)?


texts:
The rabbinate in Israel strictly impose the taking of maaser from growers (1% of everything grown). The rabbinate are scrupulous in ensuring that ONLY the best produce will be taken. The quantity separated is then destroyed or ruined with having soda poured onto it, thus preventing ANY person from having benefit.

Is there no halacha for passing this separated maaser to the poor and needy?


texts:
JPS Bereshith/Genesis 8:21 And the Lord smelled the pleasant aroma, and the Lord said to Himself, "I will no longer curse the earth because of man, for the imagination of man's heart is evil from his youth, and I will no longer smite all living things as I have done.

Does it mean:

no more judicial global extinctions by flood (narrowest view)
no more universal flood
no more judicial global extinctions of any kind
no more judicial global extinctions of any kind - sacrifice instead

Does the juxtaposition of the gratification of Noah's offering with the pronouncement of "never again" suggest that the plan will be a temple with a sacrificial/priestly function for Israel rather than dealing directly with mankind somewhat anthropomorphically inspired by Noah?


texts: Is un-pedigreed Jew assumed mamser for marrage to Orthodox girl even after he becomes Orthodox?

texts: This is a clarification of the "up-conversion" questions I asked recently.  According to the many sources on the internet many Orthodox rabbis hold the general presumption that declared and observant but un-papered Jews cannot be given the benefit of the doubt that they aren't mamsers, and so an Orthodox Jew should not ever date one.  Is this assessment correct?


texts: Which takes precedence - dina d'malchuta or halacha? What about minhag yisrael?

texts:
A more practical ramification of Is a ban on government workers wearing religious symbols a gezeirat hamalchut for which one would be obligated to give up his life?

If the law of the land (dina d'malchuta) contradicts with halacha, which takes precedence - halacha x, or the halacha of dina d'malchuta?

What about if it contradicts with a Jewish custom? Must it be abandoned for dina d'malchuta?


texts:
I've noticed that the style of kippa seems to be an "identity marker" for the "type" of Jew one is.

For example, it seems yeshivish boys wear only plain black kippot. More "modern" young kids seem to be interested in colors and may wear ones with designs or their name on it. Older men may wear a knit kippah. Conservative / Reform shuls tend to use silk / satin "domed" kippot.

Are there any published an online article or hard-copy book / article, etc. that has studied kippa styles?

If you find something, please post as an answer, rather than a comment.


texts: Halachic consequences of raping one's wife

texts:
The Gemorah in Nedorim 20b brings a list of 9/10 "warnings"/"prohibitions" on sexual relationships with one's wife, with rape being the first. However, the Gemmorah does not mention any punishment, besides the"Heavenly" punishment of having troublesome children from such relations.

Ra"n adds in place that such relations are a sort of transgression, but not a clear one. And I didn't see interpreters developing that idea.

Does a woman have any case in complaining before a Beis Din about being raped by her husband, and how can the Bais Din punish or take measures against the husband?


texts: Why have there been no Hashgachas on DVDs, books, CDs, etc.?

texts: Even many foods that do not require Hashgacha have a Hashgacha. At times, after a book, CD, or DVD hits the market, there is a proclamation banning it. Perhaps, instead, a book, CD, or DVD could have a Hashgacha certifying that it is Kosher for the soul. Similar to the case of food, there can be different Hashgachas with different standards, and everyone can follow the standard they deem proper. Why has this not been done?


texts: Are any of the writings of R. Ovadiah Maimuni, Rambam's grandson such as The Treatise of the Pool available for free online?


texts:
Vayikra 19:17 is telling us about rebuking a fellow (someone near to us), the same verse also teach that one condition in order to do this is that one should have no hatefull thoughts of the heart against that person, nor to be revengeful or having anything against the other..
19:18 But one has to love his fellow as he loves hisself (don't do to another, what he wouldn't be liked done to him)...

Is there any example of correct rebuke in the Torah and what do the commentaries say about this?


texts: Did Joseph have the authority on his own to settle his family in Goshen?

texts:
In reading through various verses regarding settling Jacob's family in Goshen, it is unclear if Joseph had the authority to do this on his own or assumed that Pharoah would be fine with it.
Breishit 45:10 - "You shall dwell in the land of Goshen..." - this seems to be a proposal, or perhaps a promise that Joseph tells his brothers to convey to his father.
Breishit 45:18 - Pharaoh says to bring the family to Egypt, and "I will give you the best of Egypt". Goshen, specifically, is not mentioned, here. Is it implied by saying "The best of Egypt?
Breishit 46:34 - Joseph instructs his family what to say to Pharoah. They should tell him that they are shepherds, so that they will be able to live in Goshen. This seems to imply that Joseph needed Pharaoh's approval.
Breishit 47:1 - Joseph comes to Pharaoh and says, "My father and brothers came here from Cana'an ... and they are (already) in the land of Goshen." It seems that he settled them, there prior to getting Pharaoh's approval.
Breishit 47:4 Joseph's brothers request that they dwell in Goshen. They are already there, because Joseph had settled them, there. It seems like they are asking permission after the fact. Besides, shouldn't Joseph have asked Pharaoh if it was OK, rather than having his brothers make the request? Doesn't he have far more influence than his brothers? When Joseph speaks to Pharaoh, he doesn't ask. He just tells him, they are already there.
Breishit 47:7 Pharaoh says (confirms) that the family should dwell in Goshen.


texts: Can I buy products that are made in Germany?

texts: Is there an accepted practice among Jews to not buy products from Germany because of the behavior of the German people as a whole during World War II? Was this ever legislated in any way by any Rabbinic leaders and therefore has some Halachic authority its or is  just something that some people have chosen to do on their own?


texts: Cooking Parve food but with mixed utensils

texts:
If by mistake, someone who is cooking parve food but uses a dairy pot and selects a meat spatula or mixing utensil does this:
A) Raise concerns about the food
B) Render the pot non-kosher
C) Render the utensil non-kosher

This is assuming the food -such as eggs or a sauce were hot

-what is the status of the eggs is it still parve-dairy (I can eat it on a dairy plate).

The utensils in the specific case would have sat for 24 hours and been cleaned.


texts:
In the answer to another question about tefilla, I read: "that it was against halacha to stand outside and daven out in the open under the Kippas HaShamayim [canopy of the heavens]."

This is new information to me and I would like to know its source and if possible its reasoning.  Also, is this always true, or are there cases where it is permissible to pray the Shemona Esrei outdoors?


texts: What is the Diffrence between Eitz and Illan?


texts:
I'm new to the site.
When Cain speaks to God, after killing his brother Hebel, Cain says, "I will be wandering and nomadic in the land; whoever finds me will kill me!"  (Bereshit 4:14), this imply that Cain knew that there were other men who could kill him?  Also in Bereshit says that Adam and Hava were the first two humans and generated Cain and Hebel, after Cain killed Abel, then says that Cain went to live in the land of Nod.  shortly afterwards it is reported that Cain met his wife.  From there, Cain started a family, the implication being that there were people in this "land of Nod".
Where did the people from the land of Nod come from?  Cain feared death, married and had children with a woman because there were already other people in the world?


texts:
I was told that the Chacmie Tzarfas said that Vashti was never Killed Does anyone have a source for this view in a shiur or inside?

Rashi (Esther 1:19) says that she was executed.


texts: Is it better to daven in a Minyan throughout the week or on Shabbos?

texts:
Imagine someone had two job offers:

You would have to live more than walking distance away from Shul. However, you could drive to Shul during the week (let's say that it's too expensive to live within walking distance of that Shul).
You live within walking distance of a Shul (let's say a totally different community). You would be able to come to Shul on Shabbos but the job would require one to miss minyan throughout the week.

What is more important, davening in a Minyan throughout the week or on Shabbos?


texts: What is the bare minimum for Tzitzus to be Kosher? I know, for example that each corner needs 8 strings (but 7 is also Kosher). What about for example the five knots?


texts: Why do two blessings in the amidah start with the letter “vov” translated as “and”

texts:
In the text of all my Ashkenaz siddurim, the following blessings in the Amidah start with the letter “vov” translated as “and”:

1] The blessing ולמלשינים against informers which follows the blessing for justice.

2] The blessing ולירושלים for the rebuilding of Jerusalem which follows the blessing for the righteous.

Do the commentators explain that the “vov” links the blessing to the one before and so

only after the establishment of  justice could the informers be dealt with

and Jerusalem will only be rebuilt in the merit of the righteous?


texts: The prohibition of Revenge vs the Mitzvah of emulating G-d

texts:
G-d takes revenge [1]
We are supposed to emulate G-d in our behavior and middos
We are prohibited from taking revenge [2]

Taken together, the above three statements are inconsistent. Which one of them is not correct?

[1]: "O God of vengeance, O Lord; O God show vengeance." (Tehillim 94:1 )

[2]:  "You shall neither take revenge from nor bear a grudge against the members of your people" (Vayikra 19:18)


texts: Is it considered Lashon Hara to read a news article on someone that has derogatory facts about him/her? List sources. Thanks!


texts: If there is someone who is not married. However, when he gets an Aliyah he usually wears a tallis (follows Ashkenazi Minhagim), should he wear one if called up for an Aliyah at a Chabad where the custom is to never wear a Tallis before marriage or for Aliyah’s in general?


texts:
What are some really old recipes that Jews are known to have used (actual recipes that say how to make the dish, not just names or descriptions of what was eaten like צלי קדר)? I'm seeking specifically recipes for food, not for medicine.

And if you've tried one of the recipes, or know someone who has, I'd love to hear how it was.


texts: What is the significance of ובערת הרע מקרבך and ובערת הרע מישראל?

texts:
On seven occasions, Moshe tells the Bnei Yisrael to kill a sinner and “destroy the evil from your midst” - ובערת הרע מקרבך. These seven occasions are (all sources are in Devarim):

Executing a Navi Sheker (13:6)
Executing idolaters (17:7)
Punishing Eidim Zomemim (19:19 - note that while this can be a capital crime it isn’t always)
Executing a Ben Sorer U’Moreh (21:21)
Executing a woman who cheated on her husband between Kiddushin and Nisuin (22:21)
Executing a Na’arah Me’orasah who was adulterous in the city and did not cry out for help (indicating that she consented), as well as the one who consorted with her (22:24)
Executing a kidnapper (24:7)

On two additional occasions this phrase is used, but with the word מישראל, “from Israel,” in place of מקרבך, “from your midst.” These are:

Executing a Zakein Mamrei (17:12)
Executing a married woman who cheated on her husband, as well as the man with whom she cheated (22:22)

Why are these nine cases singled out? There are plenty of capital crimes; why are these nine special that they get the additional phrase of “destroying evil”? Further, why are two of them switched from “destroying evil from your midst” to “destroying evil from Israel”?


texts: A good book on Monetary system of the Torah and the Talmud?

texts:
I am very confused, trying to understand the Sages' view on the monetary system of the Torah, and the commentaries do not present a holistic and consistent view.

I am also confused by the historical evidences that the monetary system (based on money units, not barter, i.e. טבעא, not פירא) is relatively modern (mid sec. Temple times) and was non existent in the times of Moses and the first Temple.

Do you know a good book that summaries the opinions and approaches and present a view that is also consistent with the scientific evidences?


texts: On What Subjects Does One Say Birchas HaTorah?

texts:
Must one say Birchas Hatorah before learning

Aggadata in the Gemara?
Biographies like Shem Hagedolim (a biography of various Rabbonim written by the Chida)?
Artscroll biographies?


texts: Why doesn't "This is the bread of our affliction" answer one of the Mah Nishtana?

texts: One of the questions (examples?) in the Mah Nishtana is why on all other nights we eat leavened bread or matzah and tonight (Passover) we only eat matzah. However in the introduction to the seder we state "This is the bread of our affliction..." which would seem to explain why we are eating matzah. Since this introduction is said before the Mah Nishtana how do we understand the question regarding eating matzah?


texts: Why does Yona get off easy for running away?

texts: Why doesn't God chastise Yona for disobeying him? Perek 3 of Yona picks up as if nothing had happened.


texts: What is the correct order of directions for shaking the lulav?

texts: I remember last year seeing two different orders of directions for shaking the lulav.  In one case people did left, right, front, back, up, down, while in the other they did front, right, back, left, up, down (so "going around the circle", clockwise from front).  Is there a "correct" order, or is this just a matter of personal minhag (and people tend to follow the leader)?  If there's variation, which communities do it which way?


texts: In Hilkhot Teshuvah 3:7 the Rambam says one who believes in more than one ruler is a heretic. What is the basis for this?

texts:
In Hil. Teshuvah 3:7 of the Mishneh Torah (in his listing of heretics - minim), the Rambam makes the following statement:

והאומר שיש שם מנהיג אבל הן שנים או יותר

"The one who says there is indeed a [God] directing [the universe], but that there are two or more."

What is the basis of this ruling?

And where is it stated in earlier sources (pre-Rishonim) that only God has control over everything?


texts: Is there a model of reconciliation in the Tanach?

texts:
Monica asked an excellent question about how to correct someone who posts something objectionable on a public forum.  I was struck by the suggestion that the usual course of action was "to take the person aside for a private conversation".  That's sensible advice and  (once you hear it) maybe a bit obvious.  But it's also what we Christians are commanded to do.

So I got to wondering: Is this a case of convergent evolution (so to speak) or is this model of reconciliation found in the Tanach?  Or would the early Christians have heard it from their rabbis?


texts:
All Hamentashen that I've seen have three sides and all Hamentashen have filling.
Why is that?

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


texts: As a child at the zoo I was taught that one is not allowed to view animals while they are copulating. However as a pet owner I have learned that the exposed genitals of animals do not prohibit a person from reciting a blessing or learning torah. I would like to know if it is in fact true that a person may not watch animals fornicate and what the source of this prohibition is.


texts: Does Jewish Scripture/Tradition predict that Jews will be persecuted?

texts:
(Full disclosure: I am a Gentile and a Christian. I hope this isn't a problem and that my question will be appropriate here.)

From the Seleucid period to the Middle Ages of Europe and, probably most famously, Nazi Germany, there are many instances of Jews being persecuted simply for being of Jewish ethnicity and/or for their religion. Is there any passage or indication anywhere in the Torah, the Talmud, or in any other authoritative collection of manuscripts, that predicts that this might happen, or explains why?

Coming from a Christian background, I'm familiar with passages (in the Christian New Testament) that predict persecution for followers of Jesus. For example, in John 15 it is predicted that Christians will be persecuted ("If they persecuted me [Jesus], they will also persecute you.")

However, I can't seem to find any passages that predict a similar fate for Jews. The closest might be in passages like Leviticus 26:33, where G-d says that He will scatter the Israelites among that nations and "unsheathe the sword after you."


texts: Hello my girl friend is trying to convert the orthodox way and we are waiting for our appointment, but we just found out she is pregnant. What will happen now can she still convert the orthodox way, if the baby is born before she is done converting will it be considered Jewish, will we be able to take the baby to a orthodox temple to celebrate his or her birth. Please help me i am in a very hard situation, we didn't plan on the baby and we don't believe in an abortion and its past 40 days .


texts: What sages were known to have revived the dead?

texts: The Talmud speaks of several rabbis who successfully appealed to G-d to revive a deceased colleague or some other individual.  As I recall, one revived rabbi asked to be return to the world of the dead.  I can't place the names or incidents, however, and I'm having trouble searching the issue without getting lots of info about the rabbis' view on how Hashem will revive the dead in the Messianic Era.  Can anyone help?


texts: Is a birthday cake celebration forbidden as a non-Jewish custom?

texts: From what I understand the custom to celebrate a birthday with a cake adorned with candles that makes a wish on and blows out stems from a Greek ritual. As such I would like to know if any halachic authorities have discussed whether or not this should still be considered a heathen custom and therefore prohibited.


texts: Are you allowed to take pills with gelatin

texts:
According to Halacha, are you allowed to take pills that are covered with gelatin?

It's an antibiotic for acne.


texts: What is the recommended approach towards balancing religious and non-religious studies?

texts:
I was curious as to what the recommended way is to approach studying of all kinds; does the Torah prescribe any particular balance between religious and secular subjects?

Thanks for your help!


texts:
Why does Rashi on Shmos 12 (41)  not quote the Sifrei which he does quote on Devorim 32 (48)?

In relation to the words
בְּעֶצֶם הַיּוֹם הַזֶּה and the Exodus from Egypt, the Sifrei there says,

  “Scripture states, “On that very day, the Lord brought [the children
  of Israel] out [of the land of Egypt]” (Exod. 12:51). The Egyptians
  said: “We swear by such and such, that if we notice them about to
  leave, we will stop them! And not only that, but we will take swords
  and other weapons, and kill them!” So, the Holy One, Blessed is He,
  said: “I will bring them out in the middle of the day, and let anyone
  who has power to prevent it, come and prevent it!”

This would seem to be a relevant quote on Shmos 12 (41).


texts: Is one allowed to have a tattoo of G-d's name removed?

texts:
Inspired by Dan's question , and requested by DoubleAA...

If one got a tattoo of G-d's name, either in ignorance or in spite of the prohibition against tattooing, may one have it removed? Would this be a violation of the prohibition on erasing G-d's name?

As a side point, would this differ if the tattoo-bearer wasn't Jewish?

As always, if this question is practically applicable to you, don't rely on what you read here. Consult a competent halachic decisor.


texts: The Nachem prayer for tisha b'av describes he city as השוממה מאין יושב, "desolate without inhabitant." What does this mean? In what way was Jerusalem desolate without inhabitants?  Does this have a non-literal meaning? NOTE: I am not referring to the question of Nachem after 1967. I am asking what this prayer could have meant for the nineteen hundred years beforehand.


texts:
The four parshas of tefillin appear slightly differently each time when the Torah describes the mitzvah.

Shemos 13:9

  וְהָיָה֩ לְךָ֨ לְא֜וֹת עַל־יָדְךָ֗ וּלְזִכָּרוֹן֙ בֵּ֣ין עֵינֶ֔יךָ לְמַ֗עַן תִּהְיֶ֛ה תּוֹרַ֥ת יְהוָ֖ה בְּפִ֑יךָ כִּ֚י בְּיָ֣ד חֲזָקָ֔ה הוֹצִֽאֲךָ֥ יְהֹוָ֖ה מִמִּצְרָֽיִם׃

  “And this shall serve you as a sign on your hand and as a reminder on your forehead—in order that the Teaching of the LORD may be in your mouth—that with a mighty hand the LORD freed you from Egypt.

Shemos 13:16

  וְהָיָ֤ה לְאוֹת֙ עַל־יָ֣דְכָ֔ה וּלְטוֹטָפֹ֖ת בֵּ֣ין עֵינֶ֑יךָ כִּ֚י בְּחֹ֣זֶק יָ֔ד הוֹצִיאָ֥נוּ יְהוָ֖ה מִמִּצְרָֽיִם׃ (ס)

  “And so it shall be as a sign upon your hand and as a symbol on your forehead that with a mighty hand the LORD freed us from Egypt.”

Devarim 6:8

  וּקְשַׁרְתָּ֥ם לְא֖וֹת עַל־יָדֶ֑ךָ וְהָי֥וּ לְטֹטָפֹ֖ת בֵּ֥ין עֵינֶֽיךָ׃

  Bind them as a sign on your hand and let them serve as a symbol on your forehead;

Devarim 11:18

  וְשַׂמְתֶּם֙ אֶת־דְּבָרַ֣י אֵ֔לֶּה עַל־לְבַבְכֶ֖ם וְעַֽל־נַפְשְׁכֶ֑ם וּקְשַׁרְתֶּ֨ם אֹתָ֤ם לְאוֹת֙ עַל־יֶדְכֶ֔ם וְהָי֥וּ לְטוֹטָפֹ֖ת בֵּ֥ין עֵינֵיכֶֽם׃

  Therefore impress these My words upon your very heart: bind them as a sign on your hand and let them serve as a symbol on your forehead,

All four cases the Torah refers to the arm tefillin as being a sign.

Why is only the arm tefillin referred to this way and NOT the head tefillin- which instead is referred to as totafos or a remembrance?

Edit: I guess you could conversely ask why only the head tefillin are called a remembrance or totafos, but I don't see this as as big a question. According to Menachem ibn Seruk (cited by Rashi) and the  Ibn Ezra on Shemos 13:16, totafos means remembrance. Rashi explains that you'll see the head tefillin, talk about it, and remember the miracles of Egypt. This wouldn't apply to the arm tefillin, which are supposed to be covered. As well, according to the other explanation that Rashi brings, that totafos refers to the four parshiyos, this could apply more to the head tefillin which have four compartments. (Although you could then ask why only the head tefillin have four compartments, but that's probably too tangential to be a relevant question)


texts:
What was meant when HaShem told Avraham His covenant would be with him and he would become the father of a multitude of nations? (Genesis 17:4, see also 12:2-3).

To whom does the multitude of nations refer?


texts: Is there a reason to drink most of the kiddush cup if not on paisach

texts:
I know some Jews that try to drink most of the cup which they used for kiddush, havdolo, birchas hamozoin, bris, or wedding, (even when the cup is big)

Is there source for what they are doing?
Or is it a misconception from Passover (harav 472.19)?


texts: Is the Torah in the public domain? (If not, what license is it?)

texts:
The public domain is, put simply, a collection of works that can be used by anyone, that are not copyrighted.
Is the Torah in the public domain? If not, how can we be printing and copyrighting it? And, if not, what license is it under?
From my understanding, works can enter the public domain either if the author has been dead for 70 years, or if it was published before 1923. Now, assuming Hashem wrote the Torah, He isn't dead. (Nor "alive" by our definition, but that's irrelevant.) And, the Torah was published in 2448, which is after 1923 (hence copyright law should apply). And lest you say that because it was written long before that, it should be in PD, Wikipedia has already clarified:

The claim that "pre-1923 works are in the public domain" is correct only for published works; unpublished works are under federal copyright for at least the life of the author plus 70 years.

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


texts: How did the Gedolim achieve fear of Yom HaDin when the Gemoro says daya letzarah beshatah?

texts:
The Gemoro says (Brachot 9b) dayah letzarah beshaatah. The way I understand this and I think Rashi learns like this as well, is that there is no point worrying about an upcoming Tzarah. If you can do something to stop the Tzarah, then do it. If you cant, then do nothing. But either way worry and fear is pointless.

If this is the case, how to we understand how the Gedolim all trembled in fear of the Yom HaDin? Of course, Teshuva is very important especially if one doesn't want to suffer the consequences of Onesh HaDin. But why were they scared. Whatever will be will be. They should make themselves the best plan of action, but should not be experiencing emotions such as fear and worry; they should be telling themselves dayah letzarah beshaatah.

Do not answer my question that the reason why they are scared is because it helps Teshuva. I understand how fear would help the Teshuva process, but they shouldn't be able to get to that fear. Their supreme knowledge and wisdom should stop their fear which they are trying to attain by saying, dayah letzarah beshaatah?


texts: Source for the Text of the Get (bill of divorce)

texts:
Where does the exact text come from? Is there a particular Rishon who writes it in full? The Talmud in Gittin discusses the text at length, but I don't think it lays down the exact text. I've seen the text here and here.

Edit: To clarify second question

Is the text of the Get agreed to by everyone?


texts: Why no singular in birchat hamazon for "ours and all that is ours"?

texts:
Near the end of the birchat hamazon there is alternate wording for the beginning of a sentence for eating at your own table, or that of another person, but the end of that sentence is always in the plural (see quote below), at least in almost all bentchers.  The end of the Horachamon that I refer to is worded "ours and all that is ours". But this ending  sometimes does not agree in number with the beginning of the sentence which can read “me and all that is mine" or “head of household”.
So the sentence can read like this, “May the merciful one bless me, all that is mine, ours and all that is ours.” But that makes no sense to me.  If the end of the sentence should agree with the beginning of the sentence, why do bentchers not include a singular wording of the end of the sentence?  Is the plural wording correct for some reason that escapes me or is there another more proper wording and what might that wording be?

(Related but different question: Why no singular when referring to one parent in the birchat hamazon?)

For example, from Artscroll pg 192:


texts:
Assume the following: A Torah scroll has gone into such disrepair that it could not be made Kasher again. Rather than burying the remaining leaves that are still usable, they are sold off as art pieces. If someone were to display one of these leaves from an old retired Torah scroll, what things would need to be considered? Assume that the divine name is on the leaf or leaves.

There is another question similar to mine which asks what happens when a Torah's life ends, and that it is forbidden to use a Torah as art. However, that doesn't answer the question of it the Torah fragment is already being used as art, what precautions should one take?


texts: How similar is orthodoxy practiced today to ancient times?

texts:
As an orthodox Ashkanazi Jew, I hear all the time that the way we practice is the same as we've been doing it for thousands of years (albeit with influences by the Ba'al Shem Tov, the mussar movement, a new devotion to gemorah learning, etc) - the way we daven, learning styles and amount of learning, a sometimes overly intellectual and cold perspective, hashgafa, strict adherence and focus on halacha, etc.

However, I read a book called Magic of the Ordinary, and I'm now wondering how similar our current practices are to ancient Judaism. The book claims ancient Judaism was somewhat aligned with Native American culture/practice (obviously without the avoda zara), and that the term Judeo-Christian values is completely off.

He writes that we had a close relationship with the earth, trees, and nature, and that neviim even utilized bird feathers, incantations, and holy symbols in the dirt to reach HaShem. He also writes that the rabbaim, in the face of witch hunts and the inquisition, decided to make Judaism appear to align more with Catholicism to appease the Church and witch hunters, so the connection with the earth and "magic" or mysticism was downplayed heavily.

So, can anyone recommend any sefarim or Torah sources that compare the rites and dogmas of ancient Judaism to modern Orthodox Judaism?


texts: Was there a traditional Hebrew equivalent of a Sator Square?

texts:
It seems a lot of old Latin stuff liked this Sator Square, five five-letter words that form a palindrome:
S A T O R
A R E P O
T E N E T
O P E R A
R O T A S

Was there ever a Hebrew equivalent to this? (I'm not asking if you can come up with one now; I'm asking if anything like this was found on Jewish carvings, in Ibn Ezra's riddles, or the like. Hopefully therefore on-topic as "Judaism.")
And no, I will not attempt to connect this to the Gemara where Moshe goes forward in time to R' Akiva's classroom!


texts:
Suppose I have water that was cooked with non-kosher food. I then take the water and distill it.

Would this water be considered permissible to drink?


texts:
This question occurred to me over Shabbos, when my clock fell over. What Muktzeh category does a digital alarm clock fall into? If it has a backup battery, does that change anything?

Additionally, if it has a back-light, does that bring it under the same category as a lamp, or is its "lamp" function "batel" to its clock function, which may be under a different category of Muktzeh?


texts: Why is it generally assumed that hot water on an airplane is kosher? Is the urn that warms up water on an airplane strictly for water use? Or do they alternate and it can be used sometimes for other things? My question is also: is that urn ever washed with other traife kaylim (nonkosher utensils)?


texts: How are we permitted to say the refuah shelema request on shabbath, as it is contrary to the spirit of shabbath? how come it is allowed on shabbath, when middle 13 blessings of amidah are omitted? What is the halachic reasoning to it?


texts: Why begin selichot on a Sunday rather than on a date?

texts: We ashkenaz start selichot on a Sunday.  Sunday is a day of the week.  Usually we start events on a given day of a given month (e.g., rosh hodesh, rosh hashanna), or after a given number of days (e.g., we count 49 days to shavuot).  Why, and by what logic, does the selichot custom differ from this usual approach to specifying a date?


texts: Should a Jew who doesn't believe in G-d observe the commandments?

texts: In an earlier question, I asked if it was a commandment to believe in G-d. As with so many areas, there were differing opinions. Some of the respondents claimed that there would be no point in being Jewish if one did not believe. While I disagree with that view, surely we all recognize that there are Jews who do not believe who, nonetheless, have varying levels of observance. Irrespective of whether or not one sees a point to doing so, should a non-believing Jew observe (the other) commandments?


texts: Can one warm cooked food on Shabbat by pouring hot water into it?

texts: Is it forbidden to take some water from a hot water kettle and pour some into mashed potatoes for instance? Or any other cooked food?


texts:
Based on the fact that Lot was such a giving person (Bereishis 19:2) that he was willing to risk his life for kindliness

  וַיִּפְצַר־בָּם מְאֹד וַיָּסֻרוּ אֵלָיו וַיָּבֹאוּ אֶל־בֵּיתוֹ
  וַיַּעַשׂ לָהֶם מִשְׁתֶּה וּמַצּוֹת אָפָה וַיֹּאכֵלוּ׃

  But he urged them strongly, so they turned his way and entered his
  house. He prepared a feast for them and baked unleavened bread, and
  they ate.

and he raised at least one daughter follow in his footsteps and actually lose her life by giving food to the poor of Sodom.

Lot's wife however was extremely selfish and was punished by turning into a pillar of salt Bereishis 19,26 as Rashi and Midrash Rabba explain when Lot asked her to give salt to the guests she reprimanded him for having invited them and refused. What was the drawing factor in Lot marrying such a seemingly selfish woman?


texts: Have not gone to parents grave in seven years

texts: A friend recently mentioned that she has not gone to her parents grave in over ten years due to its distance and when she wanted to go she was told by a Rabbi that if she has not been there for over seven years she has to send someone first to request forgiveness prior to going. What is the source for this? To which people does this apply? Why seven years?


texts: Where is a mediator between God and man forbidden

texts: I don't believe that there should be mediators (like Christians believe Jesus is a mediator between God and man whom they pray to and/or pray through) between us and God, but is there anywhere in the Hebrew Bible where this subject is alluded to?


texts: Why does God curse and how does it align with justice?

texts:
וְעַתָּה אָרוּר אָתָּה מִן־הָאֲדָמָה אֲשֶׁר פָּצְתָה אֶת־פִּיהָ לָקַחַת אֶת־דְּמֵי אָחִיךָ מִיָּדֶךָ׃ - >Therefore, you shall be more cursed than the ground, which opened its mouth to receive your brother’s blood from your hand. Genesis.4.11

God's curses are regular in the Torah, but I find it difficult to comprehend God's cursing. As God is just, I would expect a clear punishment for every sin, not some kind of a prolonged amorphous misfortune.
What does God's curse mean, why does he curse and how does it align with justice?


texts: Which parts of Shacharit are skippable, optional, or not universally recited?

texts:
A newcomer to traditional Jewish prayer is often confused or overwhelmed by modern siddurim, in particular those of Artscroll, which contain a number of prayers that are required, and not said by most people. People often are unsure which parts they can or should skip. Lack of clarity about this issue can lead to transgression. For example, some may be of the mistaken impression that reciting korbanos is not required (while in fact at least the Tamid section is an obligation).

For these reasons, I thought it would be useful for many people to list the following parts of Shacharit, and ask for each of them, whether it is A) said by all Orthodox Jewish men as part of Shacharit, B) said by most Orthodox Jewish men, C) said by some, D) if it is said only or particularly by a certain group or groups, then name that group, and E) if the part is considered an obligation, and if so, the source for the fact that it is an obligation.

This list is in order of appearance in the Artscroll siddur. Parts that are clearly required (morning blessings, Baruch SheAmar, etc, are omitted).

1 Reishit Chochma

2 Barchi Nafshi

3 Mah Yakar Chasdcha Elokim

4 Mah tovu

5 Yigdal

6 Akeidah

7 L'olam y'he adam yrey shamayim

8 Ribon kol haolamim

9 Aval anachnu

10 L'fichach anachnu

11 First paragraph of the Shma (as part of the morning blessings)

12 Atah hu ad shelo nivra haolam

13 Korbanos (other than Tamid)

14 Mizmor Shir Chanukat haHaBayit

15 Hodu LaHashem Kiru Vishmo

16 Yehi kavod Hashem l'olam

17 Baruch Hashem l'olam, amen v'amen

18 Vayvarech David et Hashem l'einei kol kahal

19 Atah hu Hashem l'vadecha

20 Shirat HaYam

21 Yehi ratzon milfanecha (after oseh shalom after the end of the Amidah)

22 Song of the day


texts: Why does Gehazi have no share in the world to come?

texts:
The mishna in Sanhedrin 90a lists Gehazi as one of the 4 commoners who have no share in the world to come. I have seen different reasons for this none of which I fully understand.

He mocked the words of the sages - artscroll says this, not sure when he did this but its not included as one of the reasons why someone would lose their olam haba in the mishna
he denied the resurrection - this is quite possible according to the midrashim that say he spoke (disparagingly) on his way to revive the shunamite woman's son. But later on he extols his master's ability to resurrect that same child to the king. So even if he may have doubted in the past he clearly no longer does.
He pronounced the name of God - this is my own interpretation which I haven't seen elsewhere. The mishna lists that as one of the reasons to forfeit olam haba [according to one opinion] and Gehazi seems to have done something very similar to make Yerovam's calf speak (see Sotah 47a)
He didn't repent for causing others to sin - found in otzar aggados - similarly not listed in the mishna.

I'm looking for a clear-cut reason why Gehazi has no share in the world to come.


texts: Does the halacha require that even someone who does not like meat and wine must consume them on Yom Tov?

texts:
An often-quoted line, usually preceded by the words "The Sages said", is:

"En simchah ella be-bassar ve-yayin -- There is no rejoicing except with meat and wine."

I can't find it worded this way in the Sources, but a likely origin is Pesachim 109a:

  It was taught [in a baraita that] Rabbi Yehuda ben Beteira says: When the Temple is standing, rejoicing is only through [the eating of sacrificial] meat, as it is stated: “And you shall sacrifice peace-offerings and you shall eat there and you shall rejoice before the Lord your God” (Deuteronomy 27:7). And now that the Temple is not standing [and one cannot eat sacrificial meat, he can fulfill the mitzva of] rejoicing [on a Festival] only by [drinking] wine, as it is stated: “And wine that gladdens the heart of man” (Psalms 104:15).

The Rambam [Hilchot Yom Tov 6:17-18] states (in part)

  On the ... holidays, a person is obligated to be happy and in good spirits ... Children should be given roasted seeds, nuts, and sweets. For women, one should buy attractive clothes and jewelry according to one's financial capacity. Men should eat meat and drink wine, for there is no happiness without partaking of meat, nor is there happiness without partaking of wine.

I personally don't like either. Is it the halacha that even someone who does not like meat and wine must consume them on Yom Tov?


texts: Does Midrashim exist for Neviim and Ketuvim?

texts:
I am looking for where I can find Midrashic literature on every other book of Tanakh. I own Artscroll's series of the Midrash and of course have the Megillos. If it even exists, where can I find this material?

I'll take all suggestions even if not in English.


texts: According to some opinions, Pharoah was the same from when Yosef went to Mitzrayim until Krias Yam Suf, and he was the king in Ninveh when Yonah went to warm them of their immoral behavior (Yalkut Shimoni Exodus 176). According to them, how old was Pharoah when we last hear of him?


texts: Why is the case of the near-simultaneous deaths in Y'vamos chapter 7?

texts:
The seventh chapter of Mishayos Y'vamos discusses under what circumstances someone related to a kohen can eat t'ruma, depending on their relation and on what other relatives are alive. But in the middle of the chapter (the end of mishna 4) is a seemingly unrelated ruling, that if we don't know who died first, a (childless) husband or his wife, and the dead wife is an erva-relative of the yavam's, then the yavam must perform chalitza with the other wife: he must do something in case the wife died first and the remaining wife needs chalitza, but cannot do yibum in case his brother died first and the wives need nothing because one is the brother's relative.

Why is that ruling in this chapter? It has seemingly nothing to do with the rest of the chapter.

I do see the Rav's explanation, that "because it's dealing with doubtful cases in which we rule stringently, it taught another with them", but find it unsatisfying: for one thing, there are many such cases it could have added, and this explanation doesn't say why this one was chosen; for another, this seems a weak reason to add any such case. Does anyone know of another explanation?


texts: The commandment to be fruitful and multiply -- פְּר֥וּ וּרְב֛וּ [Gen. 1:28] appears to have been issued to all men [Yevamot 6:6], not just Jews.  So why isn't it one of the Noahide laws, which apply to all humanity?


texts: Can you give maaser on money you have not made yet?

texts: I see this question (Give ma'aser on money that you didn't make yet?) does not have any great answers, and I was wondering if anyone had any answers on this topic. If there is a special fundraising opportunity, may one donate and have in mind that it is maaser for income you know you will get in a few weeks?


texts: Is laying with a woman during her separation worthy of death or just uncleanness?

texts:
In Leviticus 15:19 and 24 (JPS), we are told: “And if a woman have an issue, and her issue in her flesh be blood, she shall be put apart seven days: and whosoever toucheth her shall be unclean until the even… And if any man lie with her, and her impurity be upon him, he shall be unclean seven days; and every bed whereon he lieth shall be unclean."

Next, Leviticus 18:19 warns: "And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness."

Finally, Leviticus 20:18 states: "And if a man shall lie with a woman having her sickness, and shall uncover her nakedness--he hath made naked her fountain, and she hath uncovered the fountain of her blood--both of them shall be cut off from among their people."

It seems to go from warning to death penalty. Could someone explain this?

Further more, it is something evil to God it seems: Ezekiel 22:10 and Ezekiel 18:5-6


texts: Explaining Providence and Prayer to Children

texts: When a young child is sick or in pain, and they say something like, "I prayed to HaShem to make it better but he didn't do anything" what's a good way to answer that kind of question?


texts: Parents' Statement problem with Ben Sorer U'Moreh

texts:
The source (Dvorim 21:18):

כִּי־יִהְיֶה לְאִישׁ בֵּן סוֹרֵר וּמוֹרֶה אֵינֶנּוּ שֹׁמֵעַ בְּקוֹל אָבִיו וּבְקוֹל אִמּוֹ
וְיסְּרוּ אֹתוֹ וְלֹא יִשְׁמַע אֲלֵיהֶם׃
וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ וְהוֹצִיאוּ אֹתוֹ אֶל־זִקְנֵי עִירוֹ וְאֶל־שַׁעַר מְקֹמוֹ׃
וְאָמְרוּ אֶל־זִקְנֵי עִירוֹ בְּנֵנוּ זֶה סוֹרֵר וּמֹרֶה אֵינֶנּוּ שֹׁמֵעַ בְּקֹלֵנוּ זוֹלֵל וְסֹבֵא׃
If a man has a wayward and defiant son, who does not heed his father or mother and does not obey them even after they discipline him, his father and mother shall take hold of him and bring him out to the elders of his town at the public place of his community.
They shall say to the elders of his town, “This son of ours is disloyal and defiant; he does not heed us. He is a glutton and a drunkard.”

Because the content of the saying is listed explicitly, it looks that the Torah requires that the parents give "a precise statement" in those very words.
This is similar to the Mishnah/Gemmorah in Soyto 32a:

אלו נאמרין בכל לשון פרשת סוטה ווידוי מעשר קרית שמע ותפלה וברכת המזון ושבועת העדות ושבועת הפיקדון ...
מקרא ביכורים כיצד וענית ואמרת לפני ה' אלהיך וכו'
חליצה כיצד: וענתה ואמרה ולהלן הוא אומר וענו הלוים
גמ׳ פרשת סוטה מנלן דכתיב ואמר הכהן לאשה בכל לשון שהוא אומר
וידוי מעשר מנלן דכתיב: ואמרת לפני ה"א בערתי הקודש מן הבית ויליף אמירה מסוטה בכל לשון שהוא אומר

And more. The Sages understand that "אמרת" in the text means giving an exact statement mentioned in the Torah.
However, I could not find anything on Parashat BSU"M, whether the parents MUST follow the exact wording when they bring the son to the court or not. For example, can they just say "Here's our wicked son!". Keep in mind that there are 2 witnesses that testify etc.
So is the parents' statement one of the "fixed statements" that obligate following the exact wording of the Torah (either in Hebrew or any language) or not? If not how exactly the Parashah of BSU"M starts?


texts: Is pasteurization an adequate stand-in for something being mevushal?

texts: I have a bottle of Lakewood Organic Concord Grape Juice. It is certified by Kof-K as pareve and kosher for passover. However, I cannot find anything on the bottle that would indicate it to be mevushal, but it does say that it is pasteurized. Can I assume that the pasteurization takes the place of the boiling for the sake of being mevushal? If the bottle is transparent and it is not mevushal, wouldn't that basically assure that it is not kosher?


texts: Why do we recite 'Borei Pri Ha'etz ' on grapes?

texts:
One thing I have always wondered is why we recite Ha'etz over grapes.

First, grapes grow on a vine, so why do we say 'borei pri hagafen' only after the fruit has been processed. Second, grapes generally grow close to the ground so I would then think the bracha would be ha'adama. One might then argue that since it is a vine, it can grow high on a trellis or that it is a perennial. However we make ha'adama on strawberries which are also perennial vines.

Is the reason somehow related to the fact that ha'etz is higher on the bracha hierarchy, and that since grapes (in wine form) serve ritual purpose we would like to give them a 'higher' bracha?


texts: How come we don't bring the Pesach offering in Israel now?

texts: The majority of Jews live in Israel and at least the majority of Jews are tamei. The reason of being tamei and not being able to bring the karbon only applies to individuals but not when it is the majority of the Jewish people


texts: I'm looking for hebrew text of the Mishnah Beurah. Where can I find free text of the mishnah berurah?


texts:
וַיֹּאמֶר יְהוָה אֵלַי, קוּם רֵד מַהֵר מִזֶּה--כִּי שִׁחֵת עַמְּךָ, אֲשֶׁר הוֹצֵאתָ מִמִּצְרָיִם:  סָרוּ מַהֵר, מִן-הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם--עָשׂוּ לָהֶם, מַסֵּכָה. (דברים ט:יב)

Why is Hashem calling Bnei Yisrael Moshe's nation, that he took out from Egypt? Usually it talks about Hashem's nation.


texts: Which kings stay in bed to the third hour of the day?

texts:
It says in the Gemara that we can say Shma until the third hour since that's when kings get up.

What kings are we talking about? Jewish kings weren't around until much later, so Sof Zman Krias Shema couldn't be based on their behavior.

On the other hand, would we establish "zman kima" (rising time) from non-Jews?

(Moreover, one can infer from Tosfos that "Zman Kima" is Jewish "Zman Kima" from his question on daf 2b where he asks on the opinion that the time to say Shema at night is from when a poor person eats his bread until after he gets up from his meal, that when does the poor person say Shma? If one counts a non-Jew's times, one can answer that the "poor person" mentioned in the mishna is a non-Jew, and a Jewish poor person eats at a different time.)


texts: Rambam and Mitzvah of Ner Channukah (Chaviva hi ad ma'od)

texts:
The Rambam writes in Hilchos Channukah Perek 4 Halacha 12

  מצות נר חנוכה מצוה חביבה היא עד מאד

The Mitzvah of Ner Channukah is very "chaviv"/"dear" mitzva (please correct this translation.) What is the "p'shat" in the Rambam in this. What cause him (al pi p'shat) or based on what source in the Chazal to write this?

The Maggid Mishneh there refers to the gemorah in Shabbos,

  מצות חנוכה וכו'. שם (דף כ"ג:) אמר רב הונא הרגיל בנר חנוכה הויין לו בנים ת"ח

Does he mean to say that this is the reason why the Rambam says this is a very "chaviv" mitzvah? Is it because of that scar (reward) that one could get for doing this mitzvah that it becomes chaviv?

To clarify. What is p'shat in the Rambam, where does he get this from. Is the Maggid Mishneh coming to explain why it's chaviv is because of the scar or does he mean something else.


texts: Why read the hagadda on Shabbos Hagadol?

texts:
My family has a custom to read the hagadda on the Shabbos before Pesach, from עבדים היינו until לכפר על עוונותינו. This custom is mentioned in many hagaddos, and in the Ezras Torah Luach (although that last mentions that the Gra opposed this custom).

Double AA pointed me to the Rema (OC 430), who mentions this custom. I skimmed the nos'ei keilim on the page, but didn't see that anyone explained the reasoning behind the custom. The Gra there explains that this custom should not be followed because the hagadda should be reserved for the "שעה שיש מצה ומרור מונחים לפניך," the time when you have matzah and maror on the table, meaning the seder. (Based on Mechilta, at the end of Bo.)

None of the above sources mention why the hagadda should be read. I suspect that it is so that a person can familiarize themselves with the text ahead of the seder (my father shares this suspicion), but I'm looking for a source that explicitly explains the reasoning for this practice.

I checked the ספר טעמי המנהגים, which supplied reasons for calling the day "Shabbos Hagadol," the haftorah, and the Shabbos Hagadol derasha. None of the hagaddos I've seen explain the custom, but I will continue searching.


texts: Who did the Jews fight on Purim if nobody could oppose them?

texts:
נִקְהֲלוּ הַיְּהוּדִים בְּעָרֵיהֶם בְּכָל־מְדִינוֹת הַמֶּלֶךְ אֳחַשְׁוֵרוֹשׁ לִשְׁלֹחַ יָד בִּמְבַקְשֵׁי רָעָתָם וְאִישׁ לֹא־עָמַד לִפְנֵיהֶם כִּי־נָפַל פַּחְדָּם עַל־כָּל־הָעַמִּים׃ (Ester 9.5
Throughout the provinces of King Ahasuerus, the Jews mustered in their cities to attack those who sought their hurt; and no one could withstand them, for the fear of them had fallen upon all the peoples.

(I don't feel the English translation really say that nobody opposed them).

וַיַּכּוּ הַיְּהוּדִים בְּכָל־אֹיְבֵיהֶם מַכַּת־חֶרֶב וְהֶרֶג וְאַבְדָן וַיַּעֲשׂוּ בְשֹׂנְאֵיהֶם כִּרְצוֹנָם׃
So the Jews struck at their enemies with the sword, slaying and destroying; they wreaked their will upon their enemies.

So I'm trying to visualize the events: did the enemies strike first or the Jews freely killed their enemies that didn't fight back?


texts: In all the Shuls (Synagogues) I've Davened in over the years, I noticed that all those whose parents are alive leave the shul during Yizkor. Why is this so?


texts: What does Mishneh Torah mean when it says all books of Prophets and Writings will be anuled in the times of the Messiah?

texts:
The Mishneh Torah, "Scroll of Esther and Hanukkah" 2:18 states:

  All the books of the Prophets and all the Writings will be annulled in the days of the Messiah, apart from Megillat Esther. It will continue to be binding like the Five Books of Moses and the entire Oral Law which will never be invalidated. Even though all memory of our suffering will be erased…still the days of Purim will not be annulled.

I'm an Italian  son of Noah.

Could you explain to me the precise meaning of this passage according to Jewish teaching?


texts:
Does one say kaddish for a non-blood relative such as (chas v'shalom) a daughter-in-law? I know that a husband says kaddish when the parent of his wife passes away, but my understanding is that this is because women don't generally say kaddish, and he says it instead of his wife. With a daughter-in-law, though, the husband is still alive to say kaddish, so does his father say it or not?

The reason that I ask this question is because one might say that marriage adds someone to the family. I am basically asking whether that person is "part of the family" for the purposes of kaddish.

EDIT:

I know that one can say kaddish for anybody. I'm asking about halacha and/or common practice.


texts: Shouldn't the minimum Succah size be 6x7 Tfachim?

texts:
According to Bartenura on Mishna Sukkah 1:1, the calculation for the minimum Succah footage is the footage one man occupies (1 Ama x 1 Ama), i.g. 6 by 6 Tfachim and 1 Tefach for his table:

  שהסוכה צריכה שתהא ז׳ על ז׳ כדי שתהא מחזקת ראשו ורובו ושולחנו,
  ו׳ על ו׳ לראשו ורובו, וטפח על טפח לשולחנו:

But the table is not added on two adjacent walls, only one, so the final size should be 6x7 Tfachim.

What am I missing here?


texts: Why does the section תָּנוּ רַבָּנָן in the siddur contain two elements not apparently relating to sacrifices?

texts:
In the section of the siddur dealing with the sacrifices, after the parsha of the spice offering, there is a section from the gemoro (Kereisos 6a) that deals with the spice offering starting with the words

  תָּנוּ רַבָּנָן פִּטּוּם הַקְּטרֶת כֵּיצַד

Then a little later there seems to be an insertion of the following text which does not obviously relate to the sacrifices

  ג"פ - ה' צְבָאות עִמָּנוּ מִשגָּב לָנוּ אֱלהֵי יַעֲקב סֶלָה:  ג"פ - ה'
  צְבָאות אַשְׁרֵי אָדָם בּוטֵחַ בָּךְ:  ג"פ - ה' הושִׁיעָה הַמֶּלֶךְ
  יַעֲנֵנוּ בְיום קָרְאֵנוּ:  אַתָּה סֵתֶר לִי מִצַּר תִּצְּרֵנִי רָנֵּי
  פַלֵּט תְּסובְבֵנִי סֶלָה:

This is then followed by some more material appropriate to the order of the sacrifices that starts

  אַבַּיֵּי הֲוָה מְסַדֵּר סֵדֶר הַמַּעֲרָכָה

and then there seems to be another interposition of the prayer that starts:

  אָנָּא בְּכחַ גְּדֻלַּת יְמִינְךָ תַּתִּיר צְרוּרָה:

which does not obviously relate to the sacrifices.

So why does the section
תָּנוּ רַבָּנָן
contain two elements not apparently relating to sacrifices?


texts: Text of final blessing following haftarah of Yom Kippur

texts:
In my (nusach ashkenaz) machzor for Yom Kippur, the final blessing after the haftarah of shacharit concludes:

  ודברך אמת וקיים לעד. ברוך אתה ה' מלך מוחל וסולח לעוונותינו וכו'

  And Your word is true and enduring forever. Blessed are you Hashem, King Who forgives and pardons our iniquities etc.

What is this phrase ודברך אמת וקיים לעד doing here?

It appears many times on Rosh HaShanah (at the conclusion of the fourth blessing of each amidah, at the conclusion of the nighttime kiddush blessing, and at the conclusion of the final haftarah blessing), but this is the only time it appears on Yom Kippur.

If it is as appropriate for Yom Kippur as it is for Rosh HaShanah, then why not include it in the Yom Kippur amidah? Conversely, if it is not appropriate for the Yom Kippur amidah, then why is it appropriate for the blessings after the Yom Kippur haftarah?


texts: How long did Miriam wait by the river before Basya retrieved Moshe?

texts: How long did Miriam have to wait by the river before Basya bas Paro retrieved Moshe from the box?


texts: Is it proper in Judaism to pray for someone, even if they do not ask you to pray for them? Similarly, is asking someone to pray for you acceptable in Judaism? Usually, Christians ask each other to pray for one another, so I was not sure if this was also an accepted Jewish practice.


texts: Why blessings on Mt. Gerizim and curses on Mt. Ebal?

texts:
Devarim 11:29 says:

וְהָיָה, כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ, אֶל-הָאָרֶץ, אֲשֶׁר-אַתָּה בָא-שָׁמָּה לְרִשְׁתָּהּ--וְנָתַתָּה אֶת-הַבְּרָכָה עַל-הַר גְּרִזִים, וְאֶת-הַקְּלָלָה עַל-הַר עֵיבָל.
And it shall come to pass, when the LORD thy God shall bring thee into the land whither thou goest to possess it, that thou shalt set the blessing upon mount Gerizim, and the curse upon mount Ebal.

Why was Mt. Gerizim chosen for blessing and Mt. Ebal for curses? It seems like it could just have easily been the reverse. When telling us which mountains to use, the Torah doesn't give a reason why one mountain should be chosen for blessing, and the other one for curses. It would seem that there must be a reason why.


texts: Rasji quoting IBN-Saruq on the word 'keri'.

texts:
I found this explanation online:

  Rashi quotes the 10th Century grammarian Menachem (ben IBN-Saruq), who
  derives keri from a two-letter root k–r, meaning “prevent, refuse,
  withhold.” Thus, Hashem warns–If you walk with Me in refusal, I will
  withhold My protection from you.

First of all I would like to know the source from where Rasji got this quote of IBN-Saruq, Secondly I would like to know if this quote is based on a verse from the Tenach, or if they are his own interpretation.


texts: What is the significance of bears in Judaism? Why has Dov (or Dov Ber) been such a common Jewish name?

texts: I understand, to some extent at least, why lions are an important symbol in Judaism. After all, in the beginning of the Shulchan Aruch we are told we should rise like a lion to serve our Creator, and lions are often mentioned positively in Tanakh. Aryeh (and Leib) have long been common Jewish names. But why Dov and Dov Ber? What is the symbolism or significance of bears in Judaism?


texts: Why didn't the Snake kill Adam only and keep Chava for himself?

texts:
Tosefta on Soytah (Liehbermann):

  "הנחש בקש להרוג את אדם ולישא את חוה"

Rashi on Shabbos 146a:

  "כשבא נחש על חוה - כשנתן לה עצה לאכול מן העץ בא עליה
  דכתיב (בראשית ג:יג) הנחש השיאני לשון נשואין"

I understand that the snake wanted Chava and that the snake was very cunning.

Why didn’t the snake advise Chava to eat from the tree of life and feed the tree of knowledge to Adam so that he would die and that snake and Chava will live happily ever after?


texts: Can one bake silkworms in a kosher oven?

texts:
Raising silkworms can be a fun project. If you're trying to get silk thread, the last step of the process, after they finish spinning their cocoon, is to bake them in the oven to kill them (if they hatch it'll ruin the thread).

Would one be allowed to bake them in a kosher oven? If one did so, would the oven remain kosher?


texts:
On Rosh Chodesh we read in Bamidbar 28:4"et hakeves echad..."  Shouldn't the grammar dictate there be a definite article on adjectives that modify definite nouns?  Later in the pasuk it says "hakeves hasheini."

Also, a few psukim later in Bamidbar 28:7 it says "lakeves haechad."  We have support for it being haechad and not echad.


texts:
There seems to be a wide range of customs with regard to reading the haftara. In some shuls (mostly Chassidic) the one who is called up recites the berachah, and everyone then says the haftara quietly to himself.  In other places the oleh (or the baal keriah) reads the passage out loud from a single-volume Tanach. And there are yet others who read it out loud from an actual Navi scroll.

Why is there such disparity between these practices? Is there some kind of dispute as to what the haftara reading requires?