texts: Changing the תפילת בית המדרש

texts:
The גמרא in מסכת ברכות on  דף כח עמוד ב  gives a תפילה for people to say when entering a בית המדרש. This is quoted  להלכה in רמב''ם ברכות י,כג   and שולחן ערוך אורח חיים קי,ח. However, the ט''ז on that piece of שולחן ערוך writes that he has a נוסח that he thinks people should say instead. (This נוסח can be found there and all of the above can be found on the inside cover of any עוז והדר gemara.)

How can the ט''ז do this? The גמרא has given a נוסח. It was decided by תנאים/אמוראים. How can an אחרון suggest he has something to replace it?
I am not asking because of משנה מטבע שטבעו חכמים. The question is how he can think his נוסח is better.


texts:
I've heard that, when receiving the last aliyah in a particular sefer, the oleh (one who received the aliyah) should not say “chazak, chazak…” because it is a berachah given to him by the congregation and is a sofeik (doubt) for the oleh. For this reason the ba’al koreih (reader of the Torah) should never get these aliyos.

Where is the source for this?


texts: Did the invention of the printing press change Judaism?

texts:
Before 1440 and the invention of the printing press, most Jewish people would not have had their own personal Tanakh. So I would assume the only place they would see one would be in a synagogue read by a Rabbi or other scholarly people.

Do you think this changed Judaism a lot from pre-15th century Judaism?

Having your own Tanach which you could refer to and read every day and debate people with must have been a lot different to the times when people had to go and consult the few copies.

I'm sure there were some richer people who could afford to have their own personal copies copied out by scribes.


texts: Can the "societal standards" argument outweigh a textual source?

texts:
Certain halachot are based in ascertaining contemporary societal practices -- I learned (though I don't have a source) that the issue of "do her nails" regarding a female captive (Dev. 21:12) is related to doing whatever the opposite of the current societal notion of beauty is. I also have read that stipulations of beged ish and simlat isha also are variable, depending on what a culture has decided is appropriate. That idea is discussed in this answer and the comment on it and in this answer.

What happens when what society decides upon (and which then might have halachic implications) contravenes evidence from the chumash itself?

The linked question asks about the propriety of certain jewelry, including earrings for men. However, Shemot 32:2 makes it clear that earrings were not at all a beged isha issue.

  Aaron said to them, "Remove the golden earrings that are on the ears of your wives, your sons, and your daughters and bring them [those earrings] to me."   ב.וַיֹּאמֶר אֲלֵהֶם אַהֲרֹן פָּרְקוּ נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵי נְשֵׁיכֶם בְּנֵיכֶם וּבְנֹתֵיכֶם וְהָבִיאוּ אֵלָי:

How can we decide that earrings for men are even up for discussion if there is textual proof that the article of clothing was appropriate for either gender? I would think that we would apply a community standard argument to items not explicitly allowed or forbidden, when only a category is delineated. But here, the item, itself, was accepted textually and never listed as a forbidden practice.

Can halacha apply a standard which then turns that which the text allows, into "no longer allowed"? Would this be the equivalent of making chicken into "meat"?


texts: Why does the Rabbi face the congregation during prayer?

texts: In nearly every shul I've been in the Rav of the shul sits up near the aron kodesh and faces towards the congregation instead of facing east. I assume this is in keeping with halacha (as mentioned in an answer) but I would like to understand what purpose (if any) this serves conceptually?


texts: Is modesty a positive or negative commandment?

texts:
Given that:

There are two types of Mitzvoth (commandments), 'Aseh and Lo Ta'aseh (positive and negative; ie., "Thou Shalt" and "Thou Shalt Not").
a. Positive commandments, with some exceptions can be enforced with certain types of rabbinic sanctions but no actual punishments, whereas
b. negative commandments carry with them specific forms of punishments, delineated in the Torah or derived therefrom.
There are also at least two types of Tzeni'uth (modesty), related to dress and to action*. Within those there are also forms of modesty relating to
a. how sexually/revealingly one may dress or how sexually provocatively one may act, as well as (and seemingly separate from)
b. the idea of not drawing too much attention to oneself generally, whether with outlandish clothing (that is not sexually revealing) or with outlandish behavior (that is not sexual in nature).

Question(s):
Are all the laws of Tzeni'uth part of the same Mitzvah (or set of Mitzvoth)? Do they all stem from "Kedoshim Tihyu" ("Be 'holy'")?
If it's all part of the same Mitzvah or set of Mitzvoth, is it positive or negative?

Bonus: if the different forms of modesty are all ultimately connected to 'Arayoth (dancing in the street in a neon green jumpsuit may somehow attract a sexual mate), does modesty apply to non-Jews, who, per the Shiv'ah Mitzvoth Bnei Noah (the 7 Noahide Laws), are prohibited from committing many, if not all, of the forms of sexual deviations that Jews are prohibited from committing?

*For purposes of this discussion I am including speech in the category of action.

UPDATE 6/24/11:
Fascinating discussion on the subject of hair covering, which expanded to Negi'ah and other areas of Tzeni'uth, and ultimately devolved into "AHHH, WHY ARE WE EVEN DISCUSSING THIS?? Why not just permit EVERYTHING!?" here: http://www.theyeshivaworld.com/coffeeroom/topic/covering-hair-once-married


texts: Drawing the line between not judging and not being a fool

texts:
I am what you refer to as a gentile but I have an interest and cursory understanding of Kabbalah and the red string precept of pertinence to not judging others. i.e. Evil eye.

I've gone to great lengths to discipline my thought processes as they occur in my attempts to not judge others however I'm concerned that by not judging transgressors, I'm perpetuating the transgressions. It feels akin to inviting further transgression by not reacting as I conventionally would.

Where does non-judgment end and the intelligent defense of oneself begin?

Hypothetically, let's say an individual transgresses against me (slander, infidelity, violence et al.). Is the realistic expectation of further transgressions from an individual that has historically and consistently transgressed against me not a form of judgment? Are my attempts to neutralise the negative effects of the transgressor not predispositionally judgement based?

It feels unnatural and counter intuitive to suppress my anger towards my transgressors.


texts:
Possible Duplicate:
  Boruch Sheomar - kissing the Tzitzis

Why do we kiss the tzitzit after baruch sheamar? The only connection I can think of is that Hashem created the world for us to perform mitzvot, which are symbolized by the tzitzit. But if this is the reason, shouldn't we kiss the tzitzit in the middle of baruch sheamar, right after mentioning the creation of the world, instead of at the end?


texts: Where did the Plishtim (Philistines) come from?

texts:
Concerning the Plishtim (Philistines), Easton's Bible Dictionary (quoted here) says:

    They occupied the five cities of Gaza, Ashkelon, Ashdod, Ekron, and Gath, in the south-western corner of Canaan, which belonged to Egypt up to the closing days of the Nineteenth Dynasty. The occupation took place during the reign of Rameses III. of the Twentieth Dynasty.

  and

    As they did not enter Palestine till the time of the Exodus, the use of the name Philistines in Gen. 26:1 must be proleptic.

  and

    We learn from the Old Testament that they came from Caphtor, usually supposed to be Crete.

Wikipedia's article on the Philistines elaborates on the idea that the Plishtim were foreign occupiers, focusing on the theories that the Philistines were originally Greek.

Does the traditional Torah opinion agree with this assessment? It would seem the following verses tell a different story:

Bereshit 10:14 as interpreted by Rashi (based on Midrash Rabbah) says that the Plishtim descended from Cham via his son Mitzrayim (not the Greeks who are descended from Yafet, and not from Mitzrayim's son Kaftor):

  Verse 14: [Also] the Pasrusim, and the Kasluchim from whom came the Plishtim.     They descended from both of them. For the Pasrusim and the Kasluchim would exchange wives with each other and the Plishtim [Philistines] descended from them.

Is this discussed anywhere? Are all the references to the Plishtim in Bereshit 26 to Avimelech, king of the Plishtim proleptic? What about the reference in Shemot 13:17?

According to Judaism, did the Plishtim always live in Canaan/Israel, or did they only show up later?


texts: Ohr HaChaim on the Tribes' Individual Characteristics

texts: I remember that somewhere the Ohr HaChaim discusses the unique characteristics that each tribe possessed.  Does anyone know where in his commentary this can be found?  Thanks.


texts: Is it ethical for someone who's paid hourly to count an hour long lunch break?

texts: If someone works part time and is paid hourly, is it ok to write down a lunch break as part of his or her hours? Especially in the case that someone is only working 4-5 hours a day total, and not a regular 9 hour work day (and therefore can wait until after to eat, or the lunch hour would add a significant portion to the total work hours for that day).


texts: Why when we count the Omer, according to the ArtScroll Siddur, for days 2 - 10, we use the plural ימים, however, from day 11 and on, we switch to the singular and say יום - for example: היום שלשה עשר יום.... לעומר?


texts: What's the difference between שמחה and חדוה?

texts:
The Gra was quoted to me (I think from the Aderes Eliyah, but I'm not sure) as saying that during the shofar blowing on Rosh HaShanna a person should be in a state of simcha and chedva.

I would like to know the difference between the two.

After a bit of research all I could find was the Gra and Malbim explaining the difference between simcha and gilah.

  מלבי"ם

  שמחה - היא תמידית, גיל - בשעת הקציר על ההצלחה. ישעיה טז י

  גר"א

  גיל יגיל אבי צדיק - ההבדל שבין גילה לשמחה הוא, כי גילה באה על דבר
  תמידי ושמחה היא בדבר שנתחדש, כמו בהולד בן לאדם אזי בעת הולדו ישמח
  אביו, ואחר כך כל ימי הבן גילה לאביו... משלי כג כד


texts: Would the EmDrive be muktzeh on Shabbos?

texts:
Would the EmDrive be muktzeh on Shabbos.

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


texts: Prayer regarding the dangerous premature birth of gentile friend’s baby

texts:
My dear gentile friend gave birth very, very prematurely (at @ 5 months) to her due date. The female baby survived but is
still dependent on a breathing tube and is still very weak and underweight.   She just came out of the hospital @ 2 1/2 months ago and is now one.   What prayer may I say?


texts: Does God's providence extend to all people or only righteous people?

texts: Does God's providence (Hashgacha Pratit) extend to all people? to all individuals of the nation of Israel? or only to righteous people (צדיקים)?


texts: Why use "Kiddushin" instead of biblical "Erusin"?

texts:
Why did the Sages see a need of inventing a new word "Kiddushin" e.g Masechet Kiddushin 46a - שצריכה הימנו קידושין , instead of the biblical Hebrew word "Erusin" used everywhere in the Torah, as in:

"וּמִי־הָאִישׁ אֲשֶׁר־אֵרַשׂ אִשָּׁה וְלֹא לְקָחָהּ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ וכו'׃" (Deut 20,7)
"וְאִם־בַּשָּׂדֶה יִמְצָא הָאִישׁ אֶת־הַנַּעֲרָה הַמְאֹרָשָׂה וְהֶחֱזִיק־בָּהּ וכו'׃" ibid 22,25

The נערה מאורשה is forbidden to others Deoraytah so the reason that the Gemara brings (Kiddushin 2,2) is unneeded - there's no Chiddush Derabanan:

"ולבסוף תני לישנא דרבנן... דאסר לה אכולי עלמא כהקדש"

Moreover, in no place the betrothed girl is called subsequently "מקודשת" but "מאורסה" everywhere.

The word "לקדש" is used everywhere (except for קדשה - prostitute) for additional sanctity as in "קדש לי כל בכור" or "זכור את יום השבת לקדשו", or "הקדש". Why use it suddenly for a regular marriage?

So why is the new term?


texts: Is it permissible to canoe or kayak on Shabbos for pleasure if a non-Jew puts the boat into the water and takes it out?


texts: Why is the word ראש singular by Orev and Ze'ev in Sefer Shoftim

texts:
The pasuk in Shoftim 7:25 teaches us

  וַֽיִּלְכְּד֡וּ שְׁנֵֽי־שָׂרֵ֨י מִדְיָ֜ן אֶת־עֹרֵ֣ב וְאֶת־זְאֵ֗ב וַיַּהַרְג֨וּ אֶת־עוֹרֵ֤ב בְּצוּר־עוֹרֵב֙ וְאֶת־זְאֵב֙ הָרְג֣וּ בְיֶֽקֶב־זְאֵ֔ב וַֽיִּרְדְּפ֖וּ אֶל־מִדְיָ֑ן וְרֹאשׁ־עֹרֵ֣ב וּזְאֵ֔ב הֵבִ֙יאוּ֙ אֶל־גִּדְע֔וֹן מֵעֵ֖בֶר לַיַּרְדֵּֽן׃

  They pursued the Midianites and captured Midian’s two generals, Oreb and Zeeb. They killed Oreb at the Rock of Oreb and they killed Zeeb at the Winepress of Zeeb, and they brought the head of Oreb and Zeeb from the other side of the Jordan to Gideon.

If the pasuk is saying that both the head of Orev and the head of Ze'ev were brought to Gidon, then why does the pasuk use the singular form of the word ראש, as opposed to the plural, ראשים?


texts: How was Rosh Chodesh "observed" in Temple times?

texts:
Before there was a standardized calendar, and after the date of Rosh Chodesh could no longer be communicated by fires, when the sanctification of the new moon had to be transmitted over distances, was there any particular practice or observance of Rosh Chodesh other than the korbanot in Yerushalayim?

Since there were still sacrifices, I don't know if there was a musaf davening to add. I don't know if people said hallel on holidays or if there was any formal bentching into which someone could insert ya'aleh v'yavo.

As far as I can figure the minhag for women of not doing certain melachot must have developed later as, unless every Rosh Chodesh was marked on two days outside of Israel, people would not know what day was Rosh Chodesh. Yom Kippur Katan must have been a later development as well unless it was held for two days because without the say-so of the Sanhedrin, how could someone know definitively when the next day was to be Rosh Chodesh?


texts: Tefilin Rabbeinu Tam why don't we all do it?

texts: Why is Tefilin not a safek doraisa to require us to put on both rashi and rabbeinu Tam do to safek? Why aren't people machmir?


texts: Source for song "Don't walk in front of me"

texts:
A popular Jewish children's song contains the lyrics

  Don't walk in front of me, I may not follow; Don't walk behind me, I may not lead; Just walk beside me, and just be my friend.

This is actually a quote from Albert Camus I would like to know when and how this became part of the Jewish song.


texts:
In common nowadays practice the woman's chest area is treated on par with the lower part and must be covered (swimsuits etc, ads, movies rating etc).

According to the laws of Tznius (modesty), is woman's covering of the chest-area equalled to Makom Ervah or to the other parts of her body (thighs, stomach, back, shoulders)?


texts:
"וַתַּהַר לֵאָה וַתֵּלֶד בֵּן וַתִּקְרָא שְׁמוֹ רְאוּבֵן"
"וַתַּהַר עוֹד וַתֵּלֶד בֵּן ... וַתִּקְרָא שְׁמוֹ שִׁמְעוֹן"
"וַתַּהַר עוֹד וַתֵּלֶד בֵּן ... עַל־כֵּן קָרָא־שְׁמוֹ לֵוִי"
"וַתַּהַר עוֹד וַתֵּלֶד בֵּן ... עַל־כֵּן קָרְאָה שְׁמוֹ יְהוּדָה"
"וַתֹּאמֶר רָחֵל ... עַל־כֵּן קָרְאָה שְׁמוֹ דָּן"
"וַתֹּאמֶר רָחֵל ... וַתִּקְרָא שְׁמוֹ נַפְתָּלִי"
"וַתֹּאמֶר לֵאָה בגד ... וַתִּקְרָא אֶת־שְׁמוֹ גָּד"
"וַתֹּאמֶר לֵאָה ... וַתִּקְרָא אֶת־שְׁמוֹ אָשֵׁר"
"וַתֹּאמֶר לֵאָה ... וַתִּקְרָא שְׁמוֹ יִשָּׂשכָר"
"וַתֹּאמֶר לֵאָה ... וַתִּקְרָא אֶת־שְׁמוֹ זְבֻלוּן"
"וְאַחַר יָלְדָה בַּת וַתִּקְרָא אֶת־שְׁמָהּ דִּינָה"
"וַתַּהַר וַתֵּלֶד [רחל] ... וַתִּקְרָא אֶת־שְׁמוֹ יוֹסֵף...׃"
"... וַתִּקְרָא שְׁמוֹ בֶּן־אוֹנִי וְאָבִיו קָרָא־לוֹ בִנְיָמִין"

Why some names are preceded with את and some not?


texts:
Ball Playing on Shabbbos
Is one allowed to play ball on Shabbos?


texts:
Rambam in the Laws of Fast Days (4: 7) writes that verses are recited from "Divrei Kabbalah" and from "Kitvei Kodesh" (holy writings).

  וּפְסוּקִים מִדִּבְרֵי קַבָּלָה וּמִכִּתְבֵי הַקֹּדֶשׁ

What do these two terms refer to?

Does the former perhaps connote Prophets, while the latter connotes Writings?


texts: Deadly force in self defense vs defense of others

texts:
In this answer Ephraim quoted the עץ חיים as quoting the רא"ם as saying that a נרדף - someone who is being pursued and could be killed - doesn't have to worry about using non-deadly force if it would be sufficient to prevent the threat (יכול להצילו באחד מאבריו), rather he can just use deadly force. Only in defense of others does that limitation apply.

Where is this opinion of the רא"ם?
More importantly, how does it reconcile with the Talmud in Sanhedrin 49a that Yoav was guilty of murder because he could have used non-deadly force and didn't, to save his own life?

It is true that Tosfos says that he wasn't actually convicted of murder because he wasn't warned, but still the Gemara couldn't bring up the whole rejection of the defense if it wasn't true at all?


texts: How do we know when the word ידע means intercourse or just (brain) knowledge?

texts:
I shall cite 3 verses. What I state below in terms of "plain" knowledge vs. intercourse is confirmed by Rash"i and / or other commentaries on each verse:

1 - Genesis 4:1 (excerpt):

  וְהָ֣אָדָ֔ם יָדַ֖ע אֶת־חַוָּ֣ה אִשְׁתּ֑וֹ וַתַּ֙הַר֙ וַתֵּ֣לֶד
  אֶת־קַ֔יִן

The man 'knew' Chava his wife, and she became pregnant and gave birth to Kayin

In this verse, it mentions pregnancy and birth, so I assume that we can easily determine in this case what the word ידע means, here.

2 - Exodus 1:8:

  וַיָּ֥קָם מֶֽלֶךְ־חָדָ֖שׁ עַל־מִצְרָ֑יִם אֲשֶׁ֥ר לֹֽא־יָדַ֖ע
  אֶת־יוֹסֵֽף׃

A new king rose over Egypt, who did not know Joseph.

Here, it means, "brain" knowledge (i.e. - not an intercourse action.) I'm guessing that since there is no mention of birth, here, we translate this as "plain" knowledge.

But see

3 - Genesis 19:5:

  וַיִּקְרְא֤וּ אֶל־לוֹט֙ וַיֹּ֣אמְרוּ ל֔וֹ אַיֵּ֧ה הָאֲנָשִׁ֛ים
  אֲשֶׁר־בָּ֥אוּ אֵלֶ֖יךָ הַלָּ֑יְלָה הוֹצִיאֵ֣ם אֵלֵ֔ינוּ וְנֵדְעָ֖ה
  אֹתָֽם׃

They called to Lot, and said to him: ‘Where are the men that came in to you this night? Bring them out to us, that we may know them.’

Rash"i on this verse (citing Midrash Rabbah) says that נֵדְעָ֖ה here means via intercourse.

While he is citing the Midrash, from viewing just the verse itself, since there is no mention of birth in this verse, how would we know what its meaning is?

For that matter, when we view a form of the word ידע how do we know what it means?


texts:
Using an Israeli sidur (prayer book) nusach Ashk'naz recently, I saw that it had "Sim shalom" for mincha of Shabas (including Shabas yom tov, but not weekday yom tov), even though it had "Shalom rav" for mincha usually.

Why would Shabas differ from other days in this regard?


texts: Shehechiyanu on Mishloach Manos and Matonos L'Evyonim

texts: When we say Shehechiyanu in the morning by Kriyas HaMegila they announce in my Shul to have in mind the Mitzvos HaYom of Mishloach Manos, Matonos L'Evyonim, and Seudas Purim. Can you give Mishloach Manos or Matanos L'Evyonim prior to hearing the Megila in the morning with the Shehechiyanu?


texts: Why was an imperfect world instructed in capital punishment?

texts:
So, according to wikipedia (I know... but still it was the best source I could find)

  Leading rabbis in Reform Judaism, Conservative Judaism, and Orthodox Judaism tend to hold that the death penalty is a correct and just punishment in theory, but they hold that it should not generally be used (or not used at all) in practice. In practice the application of such a punishment can only be carried out by humans whose system of justice is nearly perfect, a situation which has not existed for some time or never existed at all.

Why then did G-d instruct Jews in this manner? Do I have to interpret this as meaning that the old Jewish society is considered nearly perfect (which I have a hard time believing in the light of the mistakes that were made as described in the Torah)?


texts: Should a man remove his head covering during the national anthem?

texts:
The custom in the United States is to remove head coverings (and place them over the heart) during the recitation of the national anthem. Is there any Jewish reason for a man to, or not to, follow this practice?

related


texts: When did two days of Rosh Hodesh begin and the concept of "doubt"?

texts:
I'm trying to understand the historical workings of Rosh Hodesh prior to Sanhedrin.

I assume that the entire concept of having possibly 2 days Rosh Hodesh was related to the timing of when witnesses appeared at Sanhedrin. Thus, the month could have been either 29 or 30 days long.

What happened before then? How was Rosh Hodesh declared? Didn't witnesses have to see the New Moon, then to, and who was in charge to declare Rosh Hodesh? And, even with all that, was there no doubt as to whether a month was 29 or 30 days long? In short, what factors caused this sense of doubt to make 2 days Rosh Hodesh that may not have been there , previously?


texts: I have heard that the only posuk in ashrei which requires repetition if one did not have kavanah when saying it is פותח את ידךָ. Where is the source for that?


texts: Wearing clothes backwards or inside out?

texts: As a kid, I was told that if you wear clothing backwards or inside-out then you will forget your Torah learning. What is the source for that claim, and why is that specific outcome tied to that practice?


texts: Will money fall from the sky if you pray for it?

texts: If you daven for a parnasah and then just sit back will money come to you?


texts: Why did not our forefathers consult Hashem in conflict situations?

texts:
I found it a bit strange, the fact that although our forefathers - Abraham, Itzhok, Yaacov, and down to Moyshe Rabeynu were all prophets, as Hashem explicitly spoke to them, they did not consult, or tried to consult Hashem for explaining them a proper way of conduct in numerous conflict situations: Abraham didn't know what to do with Ishmael, Itzhok didn't know how to properly treat Eisov, Yaakov didn't know exactly what to do with his wives and his kids, especially Yosef problem, 10 brothers treated Yossef wrongly and he treated them back ... Moses has a lot of conflict situations (like the Golden Calf) and never consulted Hashem before judging.

NB. This question is about a general pattern in the whole Tanakh, not trying to find a different case here or there.


texts: Is Listening to Christian music a sin or just not something a jew would normally do?

texts: Is listening to a Christian song such as Al Shadi (which is partly in Hebrew) a sin, or is it just not something a Jew would listen to but not strictly sinful?


texts: Is it assur to have a mattress that has wool and linen in it?

texts:
I have been looking into natural mattresses without polyurethane in them, and some have a latex layer and one of the layers is wool.
I know that there is an issur to wear shatnez garments, but what if my mattress just has shatnez in it. Like, is it not allowed to physically be on top of shatnez?


texts: Yartzeit candle - light before mincha or after maariv?

texts:
On a yartzeit (anniversary of death on Hebrew calendar) for a deceased family member, if one plans to both light a yartzeit candle in one's home and attend shul to say kaddish, is there a preference to light the candle before leaving for shul before mincha (i.e. some time before the actual yartzeit has started) or after returning home from shul after maariv (i.e. some time after the actual yartzeit has started)?

My understanding is there is no halachic obligation to light a candle, per se, but it is a common and meaningful custom.

(Of course, this question only applies when the yartzeit is not on shabbat, since in that case the candle would need to be lit before accepting shabbat regardless.)


texts:
Would Abraham have gone somewhere specific to worship? Or any of the pre-Moses figures? Noah?

If so, what would that structure have looked like? Were there decorations? Sacred objects?

Also related, maybe: in Exodus, if the people were worshiping a golden calf, that would mean that the idea of sacred objects/places was universally familiar, right?


texts: How was it permissible to send the daughters out to dance?

texts:
As discussed in Taanis 31a, it was on Tu B'Av that the men of Yisrael sent their daughters to dance in the vineyard as a loophole to their vow not to marry their daughters off to Shevet Binyamin, in order to keep the Shevet from dying out. On a related note, Taanis 26b discusses that such a minhag continued on afterwards.
Several questions on here discuss the history of this minhag, when it stopped, and whether some communities continued it. But how did the minhag begin in the first place? If you want to say that the case of Pilegesh B'Giv'ah was a case of eis la'asos laHashem, fine, but how wasn't it a violation of tznius for years to come? After all, although one is obligated to see his future wife before marrying her (Kiddushin 41a), one is also not supposed to be out in the public spotlight, looking for attention (Michah 6:8, identified by Makkos 24a as one of the fundamental principles of the Torah).


texts:
On page 188 of my סדור רינת ישראל (or p. 196 in this edition) the instructions for lighting shabbat candles begins as follows:
כשהחמה בראש האילנות, מדליקים נר של שבת.

My limited Hebrew has me understand this as "when the sun is at the tops of the trees, light the shabbat candles."

The time for lighting has been expressed in terms of shkiah or evening or something specific to the clock (the notes at the bottom of page 296 of the Artscroll siddur Kol Yaakov speak of "approximately 18 minutes before sunset"). This instruction speaks of the position of the sun relative to trees -- which trees? How tall are they? At what angle am I standing? And maybe it is just me and my understanding of trees, but when the sun is at the rosh of the trees is significantly earlier in the day than candle lighting is usually set for. Is this statement encouraging an earlier shabbat or am I misunderstanding the printed instructions?

Help is, as always, appreciated.


texts: Does one really have 30 days to put up a mezuza outside Eretz Israel?

texts:
It is broadly known and codified that one has 30 days to put up a mezuza when renting a home outside Eretz Israel. I heard that this dated from the times where Jews might be expelled in their first 30 days therefore they were only "home" after 30 days. But after digging into the topic, this appears incorrect. A more interesting story emerges instead.

The source is a braita in Menachot 44a

  One who resides in an inn in Eretz Israel is exempt from affixing a
  mezuzah for a full thirty days. From then on he is obligated. However
  one who rents a house in Eretz Israel must affix a mezuzah immediately
  on account of the mitzva of yishuv (settling) Eretz Israel.

Kitzur Shulchan Aruch (11:21) codifies this into halacha

  One who rents a house outside Eretz Israel is exempt from mezuza for
  30 days because [the residence of a renter for the first 30 days] is
  not considered a permanent dwelling

Artscroll's notes on Kitzur Shulchan Aruch say

  A renter is not yet settled for the first 30 days and he may yet
  change his mind and move elsewhere.

But today someone moving in to a new apartment considers it a permanent dwelling from day 1. No one moves in to a regular rental to move out within 30 days. So should we be liable to put up mezuzot from day 1?

Indeed artscroll continues

  If one is renting for a long
  period of time it is proper to affix the mezuzot immediately but
  without reciting a blessing. After 30 days one should remove or touch
  the mezuza and recite the blessing.

R Herschel Schachter in a lecture on whether mezuza is a mitsva d'oraita or d'rabbanan (since the accepted view is that it is d'rabbanan for renters) concludes

  [The view of the Shach] is that in a rental situation,
  the landlord may evict his tenant in the midst of the rental period;
  [...] nowadays, when landlords do not have
  the right to evict tenants in the middle of the rental contract [...]
  the renter would be obligated in the mitzvah of mezuzah from the
  Torah.

Does anyone have sources showing one might need to put up a mezuza right away after renting or moving in?

PS. As a side note, as to the reason that the halacha is different in Eretz Israel: Menachot 44a and Shulchan Aruch 286:22 say this is because of the mitzva yishuv Eretz Israel. Minchat Chinuch 423 [cited in Artscroll's gemara] explains that the mezuza is an incentive not to leave his dwelling since one cannot remove the mezuzot when leaving a dwelling if a Jew will move in (KSA 11:22). And even if he leaves, the presence of mezuzot will encourage other Jews to move in therefore helping settle Eretz Israel.


texts: Could a recipe achieve the force of halachah?

texts: A binding custom may have the force of halachah, eg wearing a kippah in the everyday. Apart from festival dishes, though (where I can see a certain customary force to, say, cheesecake at Shavuot, and foods at Pesach beyond the clear halachah), are there any culinary recipes that could be considered binding customs? (I would add the tags gender and family, but they haven't been created.)


texts:
As a follow up to this question, is it halachically preferable to count the seven year Sh'mittah cycle as:
"Not one year, not two years" (like we do when counting a minyan)
or
"Last year we counted four years" (like we do when counting the omer)

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


texts: Why did Reuven and Zevulun have to stand on Mount Ebal?

texts: During the blessings and curses in parashas Ki Tavo, why were Reuven and Zevulun, in particular, sent to Mount Ebal? (They were the only two tribes descended from Rochel and Leah who were sent to that mountain.) Reuven in particular seem like they should have merited to be on the "good" mountain, a.k.a. Mount Grizim.


texts:
In his introduction to Parshat Vayechi, Rabbeinu Bachya says the following regarding charity (Munk translation):

“The subject matter of charity, how to practice it, and in what amount to practice it is quite complicated; the fundamental ingredient of doing charity is that one gives to someone else something which belongs to one. There are many ways of doing this. ... based on Exodus 22,24 “the poor person who lives amongst you.” A poor person residing in your house takes precedence in his claim on your charity over someone who lives out of town. A poor person who is also a next of kin takes precedence over another poor person of your hometown. The relevant verse in Isaiah 58,7 states: “do not ignore your own kin.” A still higher level of charity is to provide one’s children with a livelihood.”

I remember being taught something to this effect in cheider too.
Is there a classical source from the Talmud or Midrash for this idea?


texts: A friend mentioned to me that there are no Tanaim or Amoraim named Avraham, Moshe or Dovid and that there was "some torah" on this fact, but he couldn't remember what it was. Is there any source for this idea?


texts: Why are Mordechai and Esther buried in Hamedan, considering it is distant from Shushan?

texts:
According to Google Maps, Hamedan is about 470 KM from Shush, the Biblical town of Shushan.

If Mordechai and Esther lived in Shushan (where Esther served as Queen), why were they buried so far away in Hamedan?


texts:
I understand that traditionally Breslov has not taken Nusach HaTefillah as seriously as other Chassidic groups when it comes to identifying the Sha'ar HaKollel. Although most Breslovers daven Nusach Sefard, through the teachings of Rebbe Nachman the concept of Sha'ar HaKollel has been interpreted as attachment to the Tzaddik, instead of an actual nusach.

(There is an undocumented oral tradition about Rebbe Nachman saying that if he had grown up davening Nusach Ashkenaz he would have continued in that nusach. In other words, he would not have switched over to Nusach Sefard.)

But like any Chassidic group, there are certain additions/omissions to the "standard" Nusach Sefard siddurim on the market these days that distinguish a Chassidic dynasty from others. For instance, Lubavitch has its own version of Nusach Sefard which was compiled by the Ba'al HaTanya in attempt to form a "true" Nusach Ari (if such a thing is possible).  My question is: are there any details that distinguish the nusach of Breslov from a standard Nusach Sefard?

As an example for what I mean, is "asher nasan lasechvi" said or is "hanosein lasechvi" said? Is "tze'etza'einu v'tze'etza'ei" added in the Birkos HaTorah? Do Breslovers say "mashiv haruach umorid hatal" or just "morid hatal"? I'm sure you get what I mean by now.

Anyway, I would be interested in knowing the ins-and-outs of Breslov nusach. In addition, does anyone know any online resources that have recordings of Breslover nusach, as in niggunim used by the chazzan in shul for the tefillos?


texts: Why all the talk about colored sheep and goats?

texts:
In the VaYetze weekly reading (Parasha) there is a long description of the colors of the sheep and goat: Akudim, Nekutim...

What is the reason behind all of this descriptions? If the text wanted to say that G-d made miracles for Yaakov and simple created more of one kind, there was no need to be so overly descriptive. So I assume there must be some other thing that is hiding behind this description, but I was unable to find any source that gives a good explanation. Is there is one at all?


texts: Why did people under 100 die in the mabul?

texts:
On Bereishis 5:32, Rashi brings an explanation that Noach had children when he was 500

so that Japheth, his eldest son, should not be liable for punishment before the Flood, as it is written (Isa. 65:20):“For the youth who is one hundred years old shall die.”

But what about all the other people under 100 at the time the Flood came? Why did they die, if they were under the age of culpability?


texts: Can you rip non-perforated materials on shabbat and yom tov?

texts:
Can you rip materials that are not perforated on shabbat or yom tov?
Can you rip out a piece of aluminum foil using the tool found on all foil boxes?
Can you rip toilet paper not along the perforated line but in between the perforations? Can you rip a piece of paper in half?

What sort of considerations should you take into account before ripping non-perforated materials - granted that you are allowed to do so.


texts: Ana Nafshi Ketivat Yehavit - G-d in the Torah

texts:
In the Talmud (Babylonian Talmud, Shabbat 105a), Rabbi Yochanan teaches that Anochi is an acronym for: “Ana Nafshi Ketivat Yehavit”.
This can be understood as that G-d Himself wrote and gave the Torah but these words could also be understood as: "I give Myself in writing", or “I state My soul/essence in writing”.
So what do these words imply? Does the Torah encompasses some of G-ds essence? Does it expresses G-ds essence in some way? What does it mean when G-d is in it; when what He wrote and gave contains G-ds soul?


texts:
Do the Sources make any collective judgments about twins? (Such as: Twins are a sign of this, twins portend that, etc.)  I couldn't find anything about twins except mentioning multiple births when they happen.

The Torah gives us two sets of twins: Jacob/Esau and Peretz/Zerach. The Midrash postulates a lot of twins, mostly to answer questions such as: Who did the first men marry to perpetuate the species?  Where did they find fellow Jews to marry?  It tells us that Cain was born with a twin sister and Abel was born with two twin sisters. [Gen. R. 22:2] They each married their twin, and their fight was really over who would marry Abel’s other sister. [Gen. R. 22:7]

An example will illustrate what I am looking for.  The Talmud makes many collective judgments on women:
-On the positive side, it mentions their superior compassion (Megillah 14b), their charity (Taanit 23b), their faithfulness (Eruvin 21b), their piety (Sotah 11b), their understanding (Niddah 45b), and their primary role in educating their children and keeping their husbands from transgressing the Torah [Yevamot 63a].
-On the negative side, it mentions their predisposition to idle curiosity (Taharot 7:9), their propensity for excessive talk (Berachot 48b), their belief in superstitions (Sanhedrin 67a), and their weak will (Shabbat 33b).

Anything remotely similar for twins?


texts: Mattanos Levyonim via Jerusalem organazations

texts: Am I yotzeh if I (a non-Jerusalemite) give it to an organization in Jerusalem who gives it out on their Purim since a mitzvas Hayom on my purim?


texts:
What is "the day of the L-RD" found in Isaiah 13:6 and elsewhere and when does/did it occur?:

  JPS Tanakh 1917 Isaiah 13:6 Howl ye; for the day of the L-RD is at
  hand; As destruction from the Almighty shall it come.

It seems to be described as a day of judgment. Is it a day of judgment primarily on the nations or on Israel?

Also, is it associated with the arrival of the messiah?


texts: May a mikveh immerse by shower rather than by tank?

texts:
I'm considering the construction of a mikveh that will conserve on tap water and the heat needed for the tap water to be comfortable.  The rainwater section would have the necessary legal volume.  It's not practical to have a tap water section of the requisite volume, be  cause the water is metered.  I'd pour tap water at the top of the rainwater tank from plumbing.  I'd use gravity (siphon) at the bottom of the tank to deliver the mixed (now kosher) water via shower head.

My main question deals with the process of immersion.  Is it valid to immerse by a thorough soaking by a shower head, rather than a dunking into a tank, in order to conserve water?


texts: Does a French Press Shoulder Nut Require Tevila?

texts:
On a French press, there is a piece that sits on the bottom of the plunger rod above the filtering discs called a shoulder nut.  The purpose of this piece is to keep the filtering discs plunged down and in place so they don't tilt and allow the coffee grounds to pass between the discs and carafe when the coffee is poured into a cup.

My piece recently came loose and the company sent me a metal replacement that screws on (the original piece came attached to the plunger).  Does this require tevila since it touches the food, or not since it isn't directly preparing the food?


texts: What is the halachic point of view on homosexual intercourses between Gentiles males different from anal coitus?

texts:
I am an Italian son of Noah.

The prohibition of the homosexual intercourses   between Gentiles males is an integral part of the Noachide Precepts (see Mishneh Torah-Melacim uMilchamot 9: 5; it does not seem that lesbian relations are explicitly forbidden to  Gentiles women ).

Now, in the Babylonian Talmud there is a passage in which the male homosexual intercourse would seem to be related to the specific practice of anal coitus:

Sanhedrin 54a

GEMARA: From where do we derive the prohibition and punishment for homosexual intercourse with a male? It is as the Sages taught in a baraita with regard to the verse: “And if a man lies with a male as with a woman, both of them have committed an abomination; they shall be put to death, their blood shall be upon them” (Leviticus 20:13): (….) the phrase “as with a woman [mishkevei isha],” referring to lying with a woman, appears in the plural. The verse teaches you that there are two manners of lying with a woman for which one who engages in intercourse with a woman forbidden to him is punished, vaginal and anal intercourse.

I therefore wonder if the halachic sources allow Gentiles males  to perform homosexual acts that are different from anal coitus, such as oral sex, mutual masturbation and intercrural coitus, also because Gentiles men are not bound by the obligation of procreation and the prohibition of spread the seed in vain.

I specify that my question has no personal interest, but is exclusively set up for study purposes pertaining to the precise provisions of the Noachide Law.


texts: Is their a source for the custom by some of taking 3 steps back at the end of Kaddish Yatom or Kaddish DeRabbanan?


texts: Why does Parshas Mishpatim begin with laws of slaves?

texts: Parshas Mishpatim, as its name implies, deals with the civil laws of the Torah. Out of all the civil laws in the Torah, the parshah begins with the laws of the Hebrew slave. Why did the Torah see fit to introduce the Mishpatei Hatorah with this particular set of laws?


texts:
Regarding the curse of Jenconiah and his descendants (Jeremiah 22:28-30). I am a little confused to what happened with Zerubbabel. He appears in the oracles of Zechariah and Haggai but no clear reference is given to any kingship. According to Ezra, he was nothing more than a governor in the Persian Judah. Yet Zechariah 6 speaks of him as a king...

No clear reference is given in regard to his children and he seems to simply disappear from the pages of the Tanakh.

Moreover, the Gemara states that he was forgiven. However the quotations from Sanhedrin are aggadic in nature, not halachic. Therefore, there is no one authoritative opinion. If that is the case what happened with Zerubbabel? What happened to his children? Ultimately, are Zerubbabel, or Jeconiah for that matter, valid in the genealogy of moshiach?


texts: Is Revenge permitted if doing it for the good of the person

texts:
i understand it is forbidden to take revenge (which seems to me to mean: to exact punishment for something bad done to you so that it will not be done again)
but how does that fit with not forgiving someone for their own good
Shulchan Aruch Harav 606.4

[One who is asked to] forgive should not be callous and withhold forgiveness. On the contrary, he should forgive immediately, unless his intent is for the benefit of the person asking forgiveness, to humble his brazen heart.
Alternatively, [one may withhold forgiveness] if he fears that forgiving will cause harm to himself. In such a situation he is not required to forgive, because his own life takes precedence over the life of his fellow.

see Tamlud Yoma 87b (and Rashi)
is revenge with the intention to better the person, permitted?
related:
When is revenge permitted
Shulchan Aruch O"H 606.1, Mishna Berurah 606.9-10 and Magen Avraham 606.4


texts:
The Mishnah Berurah sometimes quotes a sefer Shulchan Shlomo (e.g. 489:3 that women should not count sefiras haomer with a beracha since they will inevitably forget a day).
Does anyone know who the author of this sefer Shulchan Shlomo is (it cannot be R' Shlomo Zalman Auerbach (though he authored a book of that name) as he lived after the Chofetz Chaim) and/or where a copy of the sefer can be found?


texts: Guarding Eyes for Noahides (Shemirat Eynayim)?

texts: Are Noahides required to guard their eyes (Shemirat Eynayim) as Jews are? Is there some information in Jewish religious literature addressing this question?


texts:
It is a widespread minhag (Kitzur Shulchan Aruch 78:4, though by no means do all communities do this) that during the Tochachah of Bechukosai (Vayikra 26) and Ki Savo (Devarim 28), the reader reads this section quietly and quickly.

Nevertheless, the Midrash (Koheles Rabbah 8:7 in Warsaw numbering) notes that some Amoraim disapproved of this practice (translation follows Eitz Yosef and Matnos Kehunah):

  רבי לוי בן פנטי קרא את ארוריא קדם רבי הונא וגמגם בהון אמר ליה אשמע קליך דלית אינון קללות תוכחות אינון

  R’ Levi ben Panti read the curses before R’ Huna, and he mumbled them. He said to him: Let me head your voice, for they are not curses; they are rebukes.

R’ Huna clearly held that we should not mumble during the Tochachah (as an inspiration to do Teshuvah - Yefeh Anaf). Granted that we don’t necessarily pasken a Midrash, but what is wrong with his logic that many have the minhag not to follow it?

It is unclear to me whether R’ Levi accepted R’ Huna’s opinion. If anyone can prove to me that R’ Levi continued this practice in spite of R’ Huna’s psak, perhaps we could argue that we follow R’ Levi.

In respect to the line opening by saying he was reading the “curses” - while that is Artscroll’s translation, Eitz Yosef translates it as “rebuke.”


texts:
Who knows two hundred thirty-one?
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:
Many times in Halacha we find that one should repeat if forgetting something. For example, on Rosh Chodesh (by Shacharis or Mincha), one must repeat Shemonah Esrei if s/he forgot Yaaleh Veyovo. On shabbos one must repeat Bentching if forgot Retzei. Etc...

Why is this necessary? What does it accomplish? And, doesn't it come under possible Brocho l'vatalahs?


texts: Do those who practice family purity get cervical cancer less?

texts: Is there a good study which shows that those who practice family purity get cervical cancer far less? Not just comparing Orthodox women to other groups, but amongst Jews? And is conclusive.


texts: May one engage in secular entertainment prior to the morning prayers?

texts:
Is one allowed to perform activities such as reading a secular book, or watching a secular movie before praying the morning prayer, shachrit?

I am not well-versed in the laws of morning prayers; but, from what I was able to find, there is no such prohibition in the halachic texts.

This TorahMusings article cites the following as a source that it's prohibited to write secular ideas:

  Eshel Avraham 89:3 presents a logical rationale that any ordinary or
  temporary work permitted on chol hamo’ed is also permitted before
  prayer. Halichot Shlomo 2, notes 8 and 16, writes that this
  prohibition is a law based on precedence; one is forbidden to put his
  needs before praying. However, if the time of his regular minyan has
  not yet begun, he may be permitted to perform these activities despite
  the fact that amud hashachar has already arrived. It seems that in
  practice, one may be lenient regarding this when another doubt is
  added to the equation. For instance, when there is doubt as to whether
  his activity is an ordinary activity or a mitzvah-related activity and
  the time of the minyan in which he regularly prays has not yet
  arrived, it may be possible to be lenient.

Does "writing secular ideas" constitute a "greater" act than consuming secular entertainment thereby permitting it?


texts: Is a "Golem" the same thing as a person created through Sefer Yetzirah? Please be clear with your answer.


texts: Is a gentile required to wear a kippah while studying Torah?

texts:
A Jew must not walk around with his head non-covered  (Shu"A Orach Chayim 2,6 " ולא ילך ארבע אמות בגילוי הראש מפני כבוד השכינה).

Is a gentile required to cover his head while studying Torah? If a gentile studies Torah without his head covered, is he violating a rabbinical commandment?


texts: Is it better to have Tzitzis made from cotton if the garment is made from cotton?

texts:
I recently saw in the Mishna Brura that wool or linen Tzitzis strings exempt 4 cornered garment regardless of what material it is made of, however strings made from the same material as the garment will permit it as well, but not another garment made from a different material (i.e. Cotton strings will only exempt a Cotton 4 cornered garment not a any other material). That being said, is it better to have cotton strings on a cotton garment or Wool/linen?

Note: This is ignoring the later halacha in the Shulchan Aruch where the MeChaber cautions against using linen tzitzis strings/Garments. It is a question on weather B'mino is more ideal than wool/linen tzitzis- which exempt all 4 cornered garments regardless of their material.


texts: Why would anyone name their daughter Yehudis? The first one vexed Isaac and Rebecca

texts:
The first Yehudis is mentioned in this week’s sedrah 26 (34–35).

  “And Esau was forty years old, and he married Judith, the daughter of
  Beeri the Hittite, and Basemath, the daughter of Elon the Hittite.
  And they were a vexation of the spirit to Isaac and to Rebecca.”

Rashi explains that they worshipped idols.

Why would anyone name their daughter Yehudis after this? But see here where it says that

  “According to this account, Yehudis was a daughter of Yochanan the
  High Priest, father of the Hasmonian family.”!


texts: Are there any mitzvot that kids under bar/bat mitzvah are obligated to keep? (not including for "educational purposes")


texts: No one's ticket collected on the train: destroy?

texts:
This is a rolloff of this question: Train ticket not collected: destroy?

IF one is on a train that is too packed for any conductor to go on. Or it is a day where there is bad whether and the conductor doesnt come down and collect anyone's tickets, do you have to destroy the ticket?

This is not a situation where they accidentally do not collect your ticket -- they did not collect any tickets!


texts:
The common custom of Sephardim is to do kaparot before Yom Kippur. This is despite the Shulchan Aruch discouraging the practice (O''C 605:1):

  מה שנוהגים לעשות כפרה בערב יום כיפורים לשחוט תרנגול על כל בן זכר ולומר עליו פסוקים, יש למנוע המנהג

  Those whose custom is to do kaparot on Erev Yom Kippur by slaughtering a chicken for every male son and say verses on it - should stop this custom.

This is opposed to the Rema, who approves of the Ashkenazic custom.

Why do Sephardim who rely on the Shulchan Aruch as the final halacha break from his words and do kaparot?


texts: My Rabbi said that it is a halachah to interrupt (most places) in prayer to say aleinu together with a minyon. What is the source for this?


texts:
Who knows one hundred ten?
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 does Rambam give such extensive treatment to the theories of the Mutakallemin

texts:
In Chapter LXII of Moreh Nevuchim, Rambam presents a convincing argument as to the fallacy inherent in the machinations of the Mutakallemin theology, in particular, the proof of the existence of God.
But then in LXXIII - LXXV he presents extensive details of their theories and proofs thereof, only to further discredit them.
In the interest of full disclosure, I have only barely skimmed them, taking the mathematical stance that if the logical premises are incorrect, the application to any theorem/proof is (euphemistically) unproductive.
However, I would like to think I have given pretty extensive consideration to what has been written in earlier chapters, motivated by sound advice that there are many hidden gems within.
Maybe that's the case here. Or perhaps alternatively, the extensive coverage may be a nod to some validity therein.
Thanks


texts: Is tum’ah transmitted from an animal bone?

texts:
The following passuk in Vayikra 11:24 stipulates

וּלְאֵ֖לֶּה תִּטַּמָּ֑אוּ כָּל־הַנֹּגֵ֥עַ בְּנִבְלָתָ֖ם יִטְמָ֥א עַד־הָעָֽרֶב׃
And the following shall make you unclean—whoever touches their carcasses shall be unclean until evening.

Does this apply to the bones of an animal? If so, what gradation of tum’ah is transmitted?


texts: Does one call up to the Torah someone already "up"?

texts:
As a followup to this question, the pandemic has created some interesting situations. In one shul in which I daven, on a Monday/Thursday the one who reads the Torah also receives all the aliyot. As such, once he is called up for the first aliyah, he is already at the Torah.
For his second and third aliyot, is there any reason to call him (by name or not by name) at all? Does there need to be an interruption between his "closing bracha" for one aliya and his "opening bracha" for the next aliya?


texts: How much effort should be expended searching for the missing?

texts:
Say a Jewish person gets pulled out to sea while rescuing someone from drowning and goes missing, lost at sea. And then a search for him or his body by the Jewish community, supplementing official efforts, becomes very lengthy, extensive and persistent. What does halacha say about when you should stop searching in such cases and how much effort you should expend?

Clearly there must be limits. I am sure halacha spells them out, especially considering how many Jews went missing in wars or persecution. As an example of limits, halacha says a community is not obligated to pay a ransom bigger than what the captive would bring in the slave market.


texts: What to do if you realize while Bentching that you want more to eat or drink?

texts:
What do you do if you realize while you are Bentching that you want more to eat or drink? Let's say you realize you are thirsty, or you are Bentching early, and the host brings out the next course and you'd like to have a bite?

Do you finish, even though you know you will be eating more immediately? Is this a problem of Berachah SheEinah Tzerichah, or of Berachah LeVatalah?


texts: In Psalm 45:7, is the title ''God'' attributed to the referent described in the verses that precede it?

texts:
Psalms 45:7:

כִּסְאֲךָ֣ אֱ֭לֹהִים עוֹלָ֣ם וָעֶ֑ד שֵׁ֥בֶט מִ֝ישֹׁ֗ר שֵׁ֣בֶט מַלְכוּתֶֽךָ׃
Your divine ("Elohim") throne is everlasting; your royal scepter is a scepter of equity.

To whom does the "Elohim" refer to? Is the title ''God'' attributed to the referent described in the verses that precede this verse?


texts:
This is a theoretical question, I have no plans to bake my own Matza.

But could you get flour and make Kosher Matza DURING Pessah (any time during the whole week)? Is there a law against it, if it's for the needs of the holiday?
Is there a law not to "own" raw flour? Or any other reason?


texts:
Why were there two Cherubim on the ark?

And what was their role?


texts:
There is a group that teaches that analyzing the words in Genesis 1:26 :

  And God said, "Let us make man in our image, after our likeness, and they shall rule over the fish of the sea and over the fowl of the
  heaven and over the animals and over all the earth and over all the
  creeping things that creep upon the earth."
  And God created man in His image; in the image of God He created him; male and female He created them.

The reason why two images came out, one male and one female, is because G-d has two images, a male and a female image, and that Elohim represents that. Here is a video where they explain it better :http://www.youtube.com/watch?v=RdGiwk5ohNQ . How true is that? Is it possible for Elohim to mean that G-d has two images, a male and a female image? Thanks!


texts:
In the Priestly blessing (במדבר ו:כד-כה)

... יברכך ה' וישמרך.יאר ה', פניו אליך, ויחנך.. What is the שורש and בינין of the word יאר?

Thanks


texts: How come a rape is considered a damage but not a crime in Judaism?

texts:
In our Western (Goyish) culture, rape constitutes a serious criminal offense (up to 15 years inside), that is probably based on a Pshat of Deu 22, 26:

  וְלַנַּעֲרָה לֹא־תַעֲשֶׂה דָבָר אֵין לַנַּעֲרָה חֵטְא מָוֶת כִּי
  כַּאֲשֶׁר יָקוּם אִישׁ עַל־רֵעֵהוּ וּרְצָחוֹ נֶפֶשׁ כֵּן הַדָּבָר הַזֶּה׃

  for as when a man riseth against his neighbor, and slayeth him, even so, is this matter [a rape of an engaged girl]."

Rashi: "כִּי אֲנוּסָה הִיא וּבְחָזְקָה עָמַד עָלֶיהָ, כְּאָדָם הָעוֹמֵד עַל חֲבֵרוֹ לְהָרְגוֹ. "

How come that the Torah compares rape to a murder, but in the Halacha, there's no punishment for this crime?


texts: Mincha before lunch on the 8th day of Pesach (Chabad)

texts: The Luach Kolel Chabad says it's customary to pray mincha before lunch on the eighth day of Pesach. Why?


texts: Can the toke'ah practice blowing on Erev Rosh Hashannah?

texts:
For those that blow the shofar daily (except on Shabbat) throughout Ellul, common custom is not to blow on Erev Rosh Hashannah.

Does this regulation apply to all blowing, or only the one done betzibbur (in shul during Shacharit)? Thus, may the toke'ah practice shofar blowing on Erev Rosh Hashannah?


texts: What's the reason of using Yad in reading Torah?

texts:
I heard from a Bengali writing - just a single line that - Jews fear their God that much that they even fear to touch the God's word. Then I searched and found that Jews use Yad when they read Torah. But I've seen many documentaries where people was reading hand-held Torah without Yad.

But it seems interesting to me that I found a similar tradition in the Indian Subcontinent Hindus and Muslims, when they read their scriptures.

I'm interested-

why the Jews use the Yad?
what's the reason behind the tradition?
is that only a traditional thing, not a daily Jewish lifestyle?


texts: Is anything wrong with blowing bubbles on Yom Tov? Would it be different than blowing bubbles on Shabbos?


texts: Explanation for the name Rebbi Nechunya ben HaKaneh

texts: Is there an explanation the Tanna Rebbi Nechunya's surname ben "HaKaneh" - son of the reed?


texts:
In Shulchan Aruch Orach Chaim 432:2 the Rama says that the Minhag is to place bread in such a place that the searcher can find it. Both the Be'er Hataiv and the Mishna Berura say that according to the Arizal you should place 10 pieces and it is a Sod Godol.

הלכות פסח סיק תלב תלג

I am looking for a reason as to why we hide 10 pieces? Why not 7? Why not 15?


texts: How does the lost item-charity to Rebbi Meir Baal Hanes work?

texts:
I was told that if a person lost something they should turn a cup (or pot?) upside down say a tefillah and give tzedaka to rebbi meir baal hanes.

what is the source for this?
is it halachically permissible?
why do we need to turn a cup upsidedown?
what is the actual text of the tefillah?
must the person who lost the item perform this themselves or can others do it for them?
are the steps of the rite as listed above accurate?
does the order matter (i.e. can I give the charity first instead)?
are there other similar rites in judaism for recovering lost items?
can you perform this rite for multiple lost objects all at once?


texts: Fear of thieves and Mukzeh on Shabbes w. Eruv and Yom Tov

texts: If person justified fears thieves and wants to go outside and to keep by himself his valuables (money, passport, etc), that actually are mukzeh. Is there a way to do it on Shabbes in the place where there is an Eruv and on Yom Tov?


texts: Why do Tosafot sometimes say the same thing Rashi said?

texts:
At the time that the Baalei haTosafot were writing, Rashi’s commentary on the gemara was a stand-alone text. It seems likely that some people learning gemara may not have had access to it. As such, whenever the tosafists want to refer to something that Rashi said, they quote the relevant part of his commentary, and they attribute it to him either by name (eg: Berakhot 53b, s.v. באכילה), or as the “booklet” (kuntres; eg: Bava Batra 2a, s.v. השור). But sometimes it also happens that they say exactly the same thing that Rashi says, without attribution and without adding anything new. An example of this would be Berakhot 6a, s.v. כי כסלא לאוגיא.

Why do they do this? Did the tosafists only name their sources when they were disagreeing with them or adding something new? Alternatively, is it possible that in the version of Rashi’s commentary that they had access to, that particular section wasn’t there? I’m trying to understand why a group of people who are usually so careful to quote Rashi might sometimes say exactly the same thing that he said, but without giving any indication as to the fact that he had said it.


texts: A "branch" of the "Tree in the Forest" question

texts:
Wikipedia explains some of the history behind the famous question, "If a tree falls in the forest, does it make a sound?" The article cites Scientific American who viewed this from a physical aspect and concluded that if no animal or person is there to perceive it, then it does not make a sound. So, it seems that sound exists only in the presence of a human or animal ear.
With this in mind, I have to ask a related question. Isaiah says, in Chapter 55 verse 12:

וכל עצי השדה ימחאו כף
All the trees of the field will clap hands

Perhaps, Isaiah, living centuries before the "forest" question was proposed, hadn't pondered this question at all. So, ol' DF (that's me) is here to pose the question that Isaiah didn't:
If trees clap in the field, and no one is there to hear the applause, did they make a sound?
I ask that your answer not make a "backward" inference from the "forest" question or what physics has discovered after Isaiah. Pretend that people during that time would have asked this question.

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


texts: Why does the Vilna Gaon use the Yerushalmi version of Beitzo 1:10?

texts:
The Vilna Gaon famously held that there is no proof from Chazal that the obligation of tefillin applies on Chol HaMo'eid. In Bi'ur HaGro on Shulchan Oruch Orach Chayyim 31:2:2, he refutes the most famous proofs that the obligation of tefillin does apply on Chol HaMo'eid. One of those proofs is a Mishno, namely Beitzoh 1:10. There are two versions of this Mishno - the Bavli version, which says:

  "One may send clothes... provided they are necessary for the festival"

and the Yerushalmi version, which says:

  "One may send clothes... even though they are not necessary for the festival."

All those that use this Mishno as a proof for the obligation to put on tefillin on Chol HaMo'eid use the Bavli version, and so to refute this as a proof, the Vilna Gaon says that the correct version is the Yerushalmi version.

It is well known that the Talmud Bavli has been preserved far better and is far more reliable with regards to different versions of texts than the Talmud Yerushalmi (see Tosfos on Yevomos 104a and Chovos Yo'ir 23:4).

So, my question is: Why does the Vilna Ga'on decide to use the Yerushalmi version of Beitzo 1:10 instead of the Bavli version?


texts: Touching one's hair while putting on Tfillin

texts: I remember to have read (in the Shulchan Aruch I believe) that after doing the Netilat Yadayim one can't touch one's hair, because that would make you impure again. But when I put on and accommodate my Tefilin, I inevitably touch my hair. This seems paradoxical, but maybe I got some facts wrong. Can one touch his hair between Netilah and Tefillin?


texts: Is asking questions on Mi Yodeya considered learning "Torah l'shma?"

texts:
Due to the mechanics of Stack Overflow- upvoting, accepting answers, getting medals, unlocking privileges- there are many factors that encourage and reward active participation on Stack Overflow and its network of sites.

Since our site is part of this network and contains all of these elements, can we say that asking questions on Mi Yodeya is truly Torah l'shma?


texts: Creating Free Torah Educational Tool Counting as Ma'aser?

texts:
If I have an idea for a Talmud study aid, and I can't find such an aid online, and I pay someone to create it for myself, but I also put it up on the internet for anyone to use, does that count as tzedakah in some way?  Would it count for maasar kesafim?
(ie imagine I had the idea for the Gemara Card (https://www.amazon.com/Gemara-Card-English-Hebrew/dp/1592644546) and paid someone to create it, but gave it out for free.)


texts: Oily foods on Hanukkah (specifically olive oil?)

texts:
I have heard that there is a custom to eat oily foods on Chanukah.
What is the source for this?
Is there any source that the oily foods eaten on Hanukah need to be specifically oily from olive oil?


texts: Studying Holocaust Responsa on Tish'ah BeAv

texts:
One of the restrictions practiced on Tish'ah BeAv is the study of Torah, because Torah study "gladdens the heart".

Several exceptions have been formally codified, which are of a nature germane to the day and/or to mourning.

Is it permissible, therefore, for one to study Holocaust responsa on Tish'ah BeAv? That is, may one study the questions and answers presented during (and preserved since) the Nazi Holocaust, in which Jews were confronted with situations that not only tested their life and faith, but also the limits of Jewish law? If so, is this generally practiced (do Shuls and Yeshivoth tend to offer classes on these subjects, and/or are these subjects included as recommended study in various communities)?

A written source one way or another would be preferred, but anecdotal evidence of a practice one way or another would be interesting, and possibly useful, as well.


texts: What Bracha do we say on bread baked with evaporated mei peiros?

texts:
If one bakes bread made out of flour and pure fruit juice, it becomes pas haba bekisnin and the bracha is (at times) mezonos.

What if one distilled fruit juice (to produce water) and baked bread out of it and flour. Is the resulting considered bread or pas haba bekisnin?

What if one used a centrifugal distilator to produce water from mei peiros, does this water stay mei peiros or become water with regards to brachos?


texts: Celebrating the Hashmonaim as part of Hanukkah

texts:
The Hashmonaim are an integral part of the Hanukkah story.

BUT after the story of Hanukkah the Hashmonite family did some very terrible things (wars between Jews etc) during their reign.

Why do we celebrate the Hashmonite victory during the story of Hanukkah if they became so corrupted afterwards?

Why do we not just celebrate the victory and the oil? Is there any reason to mention Matisyahu during our prayers at all?


texts: Is there a specific siddur for the minhag of the Skolyer Chasidim (Chasidim of Ukrainian town of Skole)?


texts: Why do we read VaYechal on Taanis Esther?

texts:
Taanis Esther is the day when Esthers fast (or else it would be Taanis Mordechai). Why do we read Vayechal on this day?
All days are celebrated in the same way they were first celebrated.

Pesach - we eat Maztas the same way we did the first time.
Shavuos - we eat Cheesecake just like we did the first time
Tisha BeAv/17 Tammuz/10 Teves - we fast just like Jews did inside the walls of Jerusalem.

When you can't eat, you might as well declare a fast and read from the Torah. However, when only Esthers fast, they can't read from the Torah (since they're women).
Since we're trying to recreate the original fast when only women fasted and no one read from the Torah, why do we read from the Torah and specifically Veyechal?

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


texts:
I've seen a lot of Jews write BSD on the top of their papers. It makes sense that they like BSD - it's a fairly robust Operating System, but such obsession?
And which BSD do religious Jews support?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts:
As far as I know, Karaite Judaism recognizes the Tanakh only as its source of Jewish Law and practice.

However Karaites do celebrate Purim based on the Book of Esther, so they do observe non-mosaic institutions that are based on written sources unaffiliated with The Oral Tradition. I Maccabbes was written by a Jewish author and a simple reading of I Mac 4:59 Has the Jewish people as a whole instituting the festival of Chanukah.

So do Karaite Jews celebrate Chanuka? If not, why not? It is based on a Jewish, plainly written source which is beyond the pale of the rabbinic canon.


texts: I am not an observant Jew but I was confirmed and bar mitzvahed in a reform synagogue. I want to pray for my father who passed away 10 days ago. I would like to pray several times a day or more if possible, especially for the next 20 to 30 days. I don't live anywhere near where a minyan could be assembled. I live in a remote area of Japan. I cannot read Hebrew anymore. I have an affinity for orthodox Judaism but don't practice it. I do have a Siddur from Rabbi Shneur Zalman of Liadi. Is there a prayer I can say often during the day? How often is it OK to say the Shema? What restrictions are there on saying the Shema? Thank you for reading this question.


texts:
There is a fairy popular seder to finish shisa sedrei mishna every 5.8 years, by doing two mishnayos every day. I know that there is one pretty much standardized cycle as every calendar that I've seen is in sync.
This cycle is nearing its close, and I'm wondering if there is any organisation behind it. (Similar to how the Agudah is behind Daf Yomi, and how Dirshu is behind Mishna Berurah Yomis)
Is there an organisation behind the Mishna Yomis cycle?


texts:
I was looking up the word להורות on the pealim.com website, from the root ירה. And it gave all kinds of conjugations. But it also gave some related words one of those was: הוראה. Both seem to have to do with 'instruction', but one comes fom the root ירא while the other comes from the root ירה. I also noticed that some translators and root dictionaries refer to these two roots with regard to 2 Divrei Hayamim 26:15, Mishlei 11:25 and 2 Samuel 11:24 (וירו) [וירוא], but this time the root ירא seems to be some Aramaic-style-by-form of the verb ירה.

1.Are these roots indeed connected in some way?
2.Is it possible that both root words although different in meaning, apply to these verses?


texts: What Halacha (Issur Doraisia) do we learn out from a Trup and which word is it?


texts: What is the meaning of the word "mabul"?

texts:
Throughout parhsat Noach, I see a combination of the words מבול and מים. I see Rashi's explanation of the word origin of מבול on Breishit 6:17 and he explains the origin from a word that means "confusion" or "upheaval".

I am curious if the term מבול wouldn't automatically imply that it's done by water, i.e., it's a "flood". Is there any place in Tanac"h where the term מבול doesn't imply destruction by means of water? Why does the Torah use both words when it may not be necessary?


texts: Is it forbidden to have a wedding by the koisel (western wall)?

texts:
Someone told me that I can't get married by the koisel.

Is this true?

If yes what is the reason, (religious (then sources please) or practical...)?


texts: Why do we benefit from chocolate bars with no hechsher, but not eat them?

texts:
We don't eat chocolate bars with no hechsher.  What are we afraid might be in them, whether through the equipment or directly?  Let's take the case of a dairy chocolate bar that wouldn't be served in the White House, to avoid bishul akum.  And I'm assuming R' Moshe's heter for chalav stam.

In theory, there could be Israeli tevel cocoa beans or idol worship products, but as far as I know the only ones that are actually likely in the US involve products derived from meat.

The problem is that if the meat comes from a kosher animal, when the chocolate is heated to melt it this would become basar bechalav on a Torah level.  We would have to avoid benefiting from the chocolate bar, not just eating it.  I don't see any reason to expect that products derived from cow are much less likely to be there than products derived from pig, for instance, which wouldn't pose this problem.

Am I wrong, and pig products are much more common than cow products?  Or is the reason we need a hechsher for chocolate bars something other than meat?  Or do we require a higher standard of knowledge for eating than for benefit?


texts: Can a wedding band be made from white gold?

texts: Is there any reason why a wedding ring for a woman should not be made from white gold? No gems, no in-carvings of course. I am interested in orthodox views.


texts: Must I check the kashrut certificate every time I visit a bakery or restaurant?

texts:
Say I visit a bakery, restaurant, jail, hospital, or nursing home.  And say I already know that the food there is kosher.  Must I still check the kashrut certificate every time I visit?

(Gershon Gold, thank you for inspiring this question.)


texts: What is the halakha for public displays of contrition / regret for sin?

texts:
In many places in Tanakh we are told of people wearing sackcloth openly, putting ash on their heads and lamenting publicly on account of their sins and the sins of the community. Hashem  commands this of the priests through the prophet Joel in Joel 1:13.
I have been wondering what the halakha regarding this practice is. Has anyone outlined the conditions that must be met before a person or a community ventures to do such a thing? What are the upper and lower limits for such displays?
Many thanks.


texts:
Short vowels are closed with a consonant when unstressed. A cantillation  (trope) can set off a short vowel as an open vowel. Can a meteg do the same thing?
I have seen a meteg do as such on the guttural letters and resh, but these can be open vowels even without a meteg as in the word mirachefes (Genesis 1:2). This is because there would have been a dagesh chazack (in the ches), but those letters can't have a dagesh chazak. I have also seen the meteg do this job on a kubutz and chirik, but not on a patach or segol. So maybe it can change a short vowel into its long counterpart, but not on a patach or segol which don't have long versions of the same kind.

I don't think there is a difference between the meteg and trope itself. Rather, the differece can be because the trope represents the primary stress, while the meteg is a secondary stress in the same word.


texts: Rambam claiming some of Hazal were superstitious

texts:
I forgot where, but I remember reading the Rambam z"l saying that some Hazal believed in superstitions, ideas such as ayeen haro because they lived in small villages with lack of science, and therefore had to explain things superstitiously.

Does anyone have a source?

Also where does the Rambam z"l speak about ayeen haro being superstitious and doesn't exist at all?


texts: Any primary sources that all Jewish males should l'chatchila stay in learning forever?

texts:
Does anyone know of any specific sources in Chazal or Rishonim (or even earlier achronim) that indicate that l'chatchila all Jewish males should learn full time forever? I know that this is the opinion of R' Shiman Bar Yochai in Berachos 35b, but the conclusion of that gemara seems to be that most people should not go in this direction. There is also the opinion of R' Nehorai at the end of Kidushin, but I don't know if there is any indication that this is how we poskin. Also, I'm not sure that his opinion is necessarily the same idea.

Someone told me that the Nefesh HaChaim says this, but I couldn't find it.

This is a very prevalent strain of thought in the charedi world, especially in Israel. I was just wondering if anyone knows any sources that back this up, especially since there are many sources that seem to go against this, like the aforementioned gemara in berachos, the mishna in Avos - "yafe Torah im derech eretz" - which all the rishonim I've seen on it (Rashi, the Rambam, Rabbeinu Yonah, Rav Ovadiah m'Bartenura) say that it means that it is good to work for a living.


texts: Why Temples' dimensions were different from the Mishkan?

texts:
After asking "why-did-the-mizbeach-grow-40-times", I realized (thanks JoelK) that both measurements were dictated by G-d (it's unclear to whom: Moses, David or other prophets). See also Yalkut Shimoni 1081 (thanks Meir).

Both the Mishkan and the Temple served the same purpose, but the Temples' dimensions were significantly bigger on practically everything. As the population varied greatly I assume that populational fluctuations can't count for those differences, already given by G-d.

What is the reason those two holy dwellings were so different in dimensions? Do the variations hint on changes in G-d's manifestations, or some spiritual representations?


texts: What materials can be used for the top of a Sukkah?


texts: Where can I find the radio program of יחוה דעת?

texts:
The books called יחוה דעת were authored by Rabbi Ovadya Yosef. In the title page, it states that these books are essentially transcriptions of a radio show called פניני הלכה, with small additions.  Are these radio shows available for listening? I’ve been unsuccessful in finding them thus far.
Evidence of a radio show is found in the book of his predecessor Rav Nissim. It is dated 1971, two years before Rav Yosef assumed that position. It is unclear if this is the show of concern:

אני שולח לכב' רשימה שפרסמתי בעתון בלדינו "לה־בירדד" המופיע בתל־אביב בקשר עם אסור שהוכרז ברדיו ע"י הרב הראשי בעירנו, רבי עובדיה יוסף, על המנהג הנהוג מזה מאות בשנים בקהילות הספרדיות בבלקן, וביחוד בשלוניקי, שהנשים מחויבות לברך על הלולב בסוכות, מנהג שמוכרחים לבטלו, לפי דעת רבנים שונים.


texts: (How) is Chai Elul observed in Chassidic communities?

texts:
I have a wall calendar (source forgotten) that, as is typical for Jewish calendars, marks the parshiyot for each Shabbat.  Next week, instead of giving the name of the parsha (Ki Tavo) it says "Chai Elul".  Yes ok, I thought, next Shabbat is the 18th of Elul, but so what?  I asked Google what this day is about and learned that this date is important in Chassidism as the birthday of both the Baal Shem Tov and the Alter Rebbe.

This calendar marks other special days without affecting the parsha "slot", so this wasn't the only place they could have noted it.  That they replaced "Ki Tavo" with "Chai Elul" made me wonder if there's something special about the torah reading on that day in Chassidic communities.  I didn't find anything in my search about special observances for the day, either as part of the torah service or more generally.

What do Chassidic communities do to mark this day?  Does it affect the torah service?


texts: What establishes "kevi'ut" in terms of "makom kavu'ah" (established seat in shul)?

texts:
The Tur in Orach Chayim 90, quoting an Amora in B'rachos, says that one should have a fixed location that he always davens, including within a shul. It is often called makom kavu'ah. (I'll abbreviate it as M.K.)

  ויקבע מקום לתפלתו שלא ישנהו אם לא לצורך גדול (ס"א לצורך מצוה) דאמר רב הונא כל הקובע מקום לתפלתו אלהי אברהם בעזרו ואין די לו במה שיקבע לו ב"ה להתפלל בה תדיר אלא גם בב"ה שקובע בה צריך שיהיה מקומו קבוע וידוע ולא ישב היום כאן ולמחר במקום אחר דהכי אתמר בירושלמי א"ר תנחום בר חייא צריך אדם לייחד לו מקום בב"ה שנאמר ויהי דוד בא עד הראש אשר ישתחוה שם השתחו' לא נאמר אלא ישתחו' משמע שהיה תדיר משתחוה שם

Is there a fixed amount of time to establish a place as a M.K.? How long / often is this? And, does this amount of time need to be contiguous? Can one lose his kevi'ut if he is not there for a while? If so, how long?

Related: Some shuls sell the seats, such as for High Holidays. I assume, then that the M.K. status lasts for the duration of the holidays, only. But, let's say seats are sold for the entire year, and that payment is due by a specific date. If a person is late paying but still intends to keep his seat, has he lost his M.K. by not paying, or is his intent to pay still valid, and for how long?

Actual occurrence:

My shul has a "chapel" which is used for "daily" davening, and a larger shul used only on Shabbat and Yom Tov. I've been attending the shul upstairs weekly for many years. After about a year of deveining in the same spot, one week someone asks me to vacate my seat because he claims that it is his M.K. Apparently, he used to daven there years ago, went to another shul, and decided to return. If someone is gone for a long time, doesn't he lose that spot?


texts: This week, the island of Samoa is switching time zones, causing it to skip from Thursday directly to Saturday.  Out of simple curiosity, what implications might this have on any Jews on the island?  Since one cannot "jump" into the middle of Shabbat, does that mean all observant Jews would have to leave the island?


texts: On whom is the burden in a case of opposing minhagim?

texts:
My brother an I have studied the laws of the Omer from rabbis and sites like http://www.torahmusings.com/2011/05/music-during-sefira/ and we have an accepted practice of not listening even to recorded music during the Omer.

However, he is observing the first "half" of the Omer this year and I am observing the second half.

Because I am a younger brother, it is my job to be difficult and his job to be mean to me and this leads to fights. While we are arguing, I, during the first half of the Omer, turn the radio on because I know that music will give me joy and lead to dancing and will stop the argument.

Does he have an obligation to leave the room (to abide by his practice), or must I turn the radio off so I am not creating a michshol even though I am just following my practice?


texts: KfP-for-Ashk'nazim rice cakes… now what if they're soaked?

texts:
A rabbi visited a ricecake factory, found that the rice never became wet in the process of manufacture (and was sifted well to be sure it's only rice), and decided that the ricecakes, which are anyway certified as kosher for Passover for those who eat kitniyos, are also kosher for Passover for those who don't. (A small amount of more detail is available in Hebrew and an even smaller amount in translation to English.)

Assuming one follows that ruling, can he also eat the ricecakes if (after purchase, say) they are soaked in water awhile? Does the puffing render them imperious to the quasi-leavening (what Chazal call rotting) that rice undergoes, or is there still a concern of such (or of the presence of grain) so that they cannot be eaten once soaked?


texts: Why are Creation and the Mabul not commemorated independently?

texts:
Our calendar marks days and dates important to our existence but they all start from the Exodus from Mitzrayim which makes sense because

A -- that's when we started fixing a calendar that related to us as a people

B -- that's when we started identifying as a discrete nation

But in the Rosh Hashana davening, we connect R"H with the creation of the world (or some aspect of it) by saying "Hayom Harat Olam" so we acknowledge that even prior to the Exodus, there were important moments in our history. And yet, there is little else that we do to mark the dawn of our existence on this planet.

The creation of the world (and of mankind, which we seem to commemorate in the kiddush for Shabbat, and through the idea of Shabbat) and the loss of almost all humanity, and the reestablishing of the human line both seem to be rather important steps towards the formation of us as a people. The Chumash takes pains to establish the lineage of us and explain how we came to be instead of starting with Yetziat Mitzrayim. How come these two moments in history are not attached to specific celebrations (or memorializations) in our calendar? The deaths of the Mitzrim at Yam Suf affects our saying a full hallel, but the death of 99% of humanity has no impact on our prayers?


texts: Exceptions to the rule of washing ones hands in the morning

texts:
The Rosh Brachot 9:23 says "one needs to clean one's hands for davening and at night when sleeping one's hands might touch a dirty area". Rashba Tshuvah 1:191 says "because a person is recreated each day and the the bracha was established like brachot hashachar".Zohar Vayeshev 184b cited by Bet Yosef 4:8 says "that the negative spirit is a result of the element of death that descends upon a person who sleeps".

Is there any exception to this rule listed cited by Poskim?

Please cite sources, thank you.


texts:
A speaker of modern Hebrew would translate the following expression from Genesis 1:

  וַיְהִי-כֵן

"And it will be so."

But every translation of Torah I have seen says "and it was so."

Couldn't it be translated as G-d saying "and it will be so"? After all, quotes in Torah text aren't indicated, so the translator wouldn't know where the beginning and end of a quote really should be.

But I have heard also that Torah uses future tense to describe past tense. Are there other, clearer examples of this without the alternate meaning?


texts: Why did the guy on Shabbat 127b change the order of events?

texts:
The following story appears in the Babylonian Talmud on Shabbat 127b:

Our Rabbis taught: He who judges his neighbour in the scale of merit is himself judged favourably. Thus a story is told of a certain man who descended from Upper Galilee and was engaged by an individual in the South for three years. On the eve of the Day of Atonement  he requested him, 'Give me my wages that I may go and support my wife and children.' 'I have no money,' answered he. 'Give me produce,' he demanded; 'I have none,' he replied. 'Give me land.' — 'I have none.' 'Give me cattle.' — 'I have none. 'Give me pillows and bedding.' — 'I have none.' [So] he slung his things behind him and went home with a sorrowful heart.  After the Festival his employer took his wages in his hand together with three laden asses, one bearing food, another drink, and the third various sweetmeats, and went to his house. After they had eaten and drunk, he gave him his wages. Said he to him, 'When you asked me, "Give me my wages," and I answered you, "I have no money," of what did you suspect me?' 'I thought, Perhaps you came across cheap merchandise and had purchased it therewith.' 'And when you requested me, "Give me cattle," and I answered, "I have no cattle," of what did you suspect me?' 'I thought, they may be hired to others.' 'When you asked me, "Give me land," and I told you, "I have no land," of what did you suspect me?' 'I thought, perhaps it is leased to others.' 'And when I told you, "I have no produce," of what did you suspect me?' 'I thought, Perhaps they are not tithed.' 'And when I told you, "I have no pillows or bedding," of what did you suspect me?' 'I thought, perhaps he has sanctified all his property to Heaven.' 'By the [Temple] service!' exclaimed he, 'it was even so; I vowed away all my property because of my son Hyrcanus, who would not occupy himself with the Torah, but when I went to my companions in the South they absolved me of all my vows. And as for you, just as you judged me favourably, so may the Omnipresent judge you favourably.'
(Soncino translation)

When the interaction first occurred the order of requests was:

Money
Produce
Land
Cattle
Pillows and bedding

Yet when the guy later paid up the wages and asked the employee what his reactions were, the order is different:

Money
Cattle
Land
Produce
Pillows and bedding

The first and last remain the same but the middle three have had their order reversed. Is there a reason for this? Have any commentaries addressed this?


texts: What's up with answering questions with questions in this joke from Family Guy?

texts:
From Family Guy S12E12
(Outside synagogue)

Stewie: So, where do they think they go when they die?
Brian: Well, you should try asking the rabbi. Although, I should warn
you, you might not get an answer.

(Inside synagogue with rabbi)

Stewie: So, where do Jewish people think they go when they die?
Rabbi: Where do you think we go?
Stewie: Well, I don't know. That's why I'm asking you.
Rabbi: Why do you think you're asking all these questions?
Stewie: I-I just, I just really want to know what happens.
Rabbi: Do you think that's part of God's infinite plan?
Stewie: I think your whole religion is a sham, just so you can get
extra holidays off from work.
Rabbi: Oop, gotta go. It's Buchwuch.

I think I get the joke of the last 2 lines, but before that, the rabbi answers Stewie's questions with questions. Lots of religious, theological or philosophical professionals do this even if they're atheists or agnostics. Is this seeming stereotype about Jews or rabbis somehow based on Judaism?

Asked on meta: Are questions on jokes, humour or pop culture allowed?


texts:
Is Aaron's lesson one of nepotism?  In Exodus 32, Aaron takes the lead in creating the golden calf, but in Deuteronomy 9:20 all is forgiven because Moses prays for him.  One could say the lesson here is forgiveness, but Deuteronomy never said Aaron asked for forgiveness.  Instead, Moses asked for Aaron to be spared.  This seems, too me, almost a lesson in support of nepotism.
What do you say?


texts:
B"H
It's well known that every number has some kind of significance in the Torah, so what then does the number 400 (represented by the hebrew letter Tuff) have in the Torah?


texts: Is praying in Shul better than an office (where both have a minyan)?

texts:
Suppose someone is at work, needs to daven Mincha, and has a choice between the following two options:

Pray in a synagogue with a minyan
Pray in an office (or any non-synagogue location) with a minyan

Are there any sources that give preference to the former option, or are they both considered equal?

Now, while drafting this question I realize that part of the answer might depend on the definition of "synagogue" and what "features" are needed that give a location this elevated status. So if your answer is feature-dependent, please indicate what features are needed for the synagogue you are referencing.

One example feature I can think of, off the top of my head is an Aron Kodesh with a Sefer Torah in it.


texts: Is there a custom to study the laws of Messiah on tisha bav?

texts: I noticed a shiur being delivered tisha bav afternoon on the Rambam's laws of the Messianic King. This is interesting. Torah study is usually prohibited on tisha bav. Does this practice have a source in Jewish tradition?


texts: Can a Jewish, non-observant parent cook for his Orthodox child?

texts:
Can a Jew who understands the laws of Kashrut but is not personally observant cook for a Kosher-observant Jew?
For example, can a Jewish but non-observant parent cook for his Orthodox child?


texts: Why haven't I seen the Havinenu prayer in Sidurs?

texts:
I was reviewing recently Rambam's laws of prayers and ran across this
( הלכות תפילה פרק ב,ב ):

  בכל תפילה משלוש תפילות אלו שבכל יום, מתפלל אדם תשע עשרה ברכות אלו על
  הסדר.  במה דברים אמורים, בשמצא דעתו מכוונת ולשונו תמהר לקרות; אבל אם
  היה טרוד ודחוק, או שקצרה לשונו--מתפלל שלוש ראשונות וברכה אחת מעין כל
  האמצעייות ושלוש אחרונות, ויצא ידי חובתו.

  ג  וזו היא הברכה שתיקנו מעין כל האמצעייות:  הביננו ה' אלוהינו לדעת
  דרכיך, ומול את לבבנו ליראתך, לסולח היה לנו, להיות גאולים, רחקנו
  ממכאוב, ודשננו ושכננו בנאות ארצך, ונפוצים מארבע תקבץ, והתועים בדעתך
  יישפטו, ועל הרשעים תניף ידך, וישמחו צדיקים בבניין עירך ובתיקון היכלך,
  ובהצמחת קרן לדויד עבדך ובעריכת נר לבן ישי משיחך; טרם נקרא ואתה תענה,
  טרם נדבר ואתה תשמע, כי אתה הוא עונה בכל עת צרה, פודה ומציל מכל צוקה.
  ברוך אתה ה', שומע התפילה.

Basically, if someone is distracted or has trouble pronouncing the prayers or is extremely pressed for time, he skips the middle thirteen brachot in Amidah, and substitutes the above Havinenu bracha.   But I don't think I've ever noticed the prayer in any siddur, and no one ever told me about it.  Did I just miss it or is it really not there?  If it's really not there, why?


texts:
A few minutes ago, while standing in the rain and seeing some people passing out some pamphlets an idea occurred to me.

Are there any papers, books, dvar torahs etc, which links the traditional concept of תחיית המתים (Resurrection of the dead), a reference to the "Dry Bones" of ezekiel, and
the modern advances of archaeology, and particularly, old Jewish texts and artifacts which are preserved well by dry weather?

*edit
Another random though, is the concept of Techeyet Hamaytim and the feeling one gets when reading the words of a lost author, or an author in general, and how this might relate to archaeology and lost texts.

Fun side note: To get the hebrew words in the title I had to type "Dead revival" in google translate.. Now I feel like going to a concert.


texts: What is the source for the custom to get dressed from the top down and undressed from the bottom up?

texts: I saw this mentioned in a Chabad chinuch document (i.e., teach your kids to get dressed from the top down, etc.). I also saw it mentioned here. What is the source of this custom, and who follows it?


texts: It is common practise to include relevant pesukim from throughout tanach on a matzeivo that successfully summarises the niftar. Additionally, we know that one should be careful not to embellish the niftar's qualities as the neshomo may have to account for what is written. Therefore, can one instead use a relevant maamar chazal that may provide a more fitting definition of the niftar's personality?


texts: Can I write Purim Torah in the bathroom?

texts:
Or do we worry about hirhurim of real Torah when writing fake Torah?

This is a real question, BTW.


texts:
According to the gemara (bottom of Gittin 11a), you need to be "אפיצן" to documents in order for them to be considered valid, in order to be a "שטר שאינו יכול לזייף," a document that cannot be proven false.
Rashi there writes that this means that they would smear the document with gall-nut juice, so that if someone would erase anything it would be clear that they had done so. Tosfos there ask how documents in their time could possibly be valid, since they didn't do that; they answer that the documents of their time were covered in lime, which accomplishes the same thing.

So we've established (from the gemara) that documents need to be "שטר שאינו יכול לזייף," a document that cannot be proven false, preferably through the אפיצן process, smearing them with gall-nuts. Tosfos teaches us that any method of accomplishing אינו יכול לזייף is valid, and doesn't necessarily need "אפיצן."

What about notarization? If I were to notarize my documents, would they be halachically valid according to the rules set out in this gemara?
What if the notary keeps a copy of the document that he notarized?1

I might argue that these documents would be valid, because it is very difficult to prove a notarized document false, especially if the notary keeps a copy; however, all that can be proven from the gemara and Tosfos are that processes done directly to the document itself work to prove the truth of a document -- notarization (and keeping a copy) is not a process that is done to the actual paper of the document.

1 13. In some cases, retaining a copy of the document in the register or protocol ~ Wikipedia


texts: Letter from the Chofetz Chaim about non religious martyrs

texts:
I once heard that the Chofetz Chaim has a letter in which he writes that even someone who is totally non-religious, if they are killed because they are a Jew, they have a portion in the world to come as if they were religious. Since they identifed as a Jew (which is why they were killed), they're considered part of the fold.

Where can I find this letter? I skim read Michtavei Chofetz Chaim and didn't see anything remotely connected to this topic. But I definitely could have missed it.


texts: Amida Prayer in front of a handicapped man

texts:
One is not allowed to sit in front of someone who is engaged in the amidah prayer (Brachot 31b, Shulchan Aruch 102:1).

If you are not saying the amida (not part of the minyan) and behind you a handicapped person is saying it in his wheelchair, are you allowed to sit in front of him? Perhaps this halacha does not apply since he is also sitting.
what about if you are part of the minyan and would like to take 3 steps backwards after finishing the amida and he is still in the middle of saying it?


texts:
An avel (mourner) if possible should also daven before the amud (be the chazan) on weekdays. But certain times of the year especially when tachanun is not said (but not every time) he should not be the chazan.

I find that the poskim are not very clear about this. When exactly should an avel (mourner) not be davening before the amud?


texts: Anyone has an idea if malibu coconut rum is kosher?


texts:
What is the earliest source that indicates that "teiku" (תיקו) references Eliyahu?
Any source earlier than the Tosafos Yom Tov who provides an alternative explanation?


texts: Should one say the extra shema on shabbos one would normally say during the week?

texts: Someone who puts on rabeinu tam at the least says shema as well as other parts of chumash that reference tefillin. Although obviously no tefillin on worn on shabbos should one recite these passages that would have been said during the week so as not to take away from the number of prayers said on shabbos verus a week day?


texts: what is the nature of future visions which never come to be?

texts:
In a number of places chazal describe someone, for our purposes we will dub the 'seer' as seeing the future descendants of certain people, such as Moshe before he killed the Egyptian or Elisha before he caused the bears to kill the youths who were mocking him (Sota 42?). Each time it describes the seer seeing all the future generations and finding them to be without any redeeming merit and then the seer  kills the person(s) who's future the he had just seen.

Logically there is something of a paradox here. Since the seer killed the person the future he saw could never have come to be.

What is the nature of those visions the seer saw? Are they possible alternative realities? Projections from God meant just to confirm the seer's decision?


texts:
Is there an obligation to have Melave DMalka on Motzei Yom Tov like Motzei Shabbos?

(Question is based on the Rambam (Shabbos 30:5), who includes the obligation of Melave dMalka with Kovod Shabbos:

  מסדר אדם שולחנו בערב שבת, ואף על פי שאינו צריך אלא לכזית. וכן מסדר
  שולחנו במוצאי שבת, ואף על פי שאינו צריך אלא לכזית, כדי לכבדו בכניסתו
  וביציאתו.

The Rambam also rules (Yom Tov, 6:15) that the obligation of Kovod applies equally to Shabbos and Yom Tov:

  כשם שמצוה לכבד שבת ולענגה, כך כל ימים טובים שנאמר: לקדוש ה' מכובד, וכל
  ימים טובים נאמר בהם מקרא קדש. וכבר ביארנו הכיבוד והעינוג בהל' שבת

Accordingly, anything which is required for Kovod Shabbos (and Melave dMalka is included) should be equally relevant on Yom Tov.


texts: How could different pronunciations arise when we are obligated to pronounce the Shema precisely?

texts:
If one does not pronounce the Shema correctly, one has not fulfilled their obligation (שולחן ערוך או"ח סימן סב). If so, then how could different pronunciations of the Hebrew words arise? Shouldn't at least the majority have heard it from their father, and on back, with exactly precision?  Even if you would say that casual speech is affected by local languages, liturgical Hebrew is not casual speech.

Given this obligation to precision in pronunciation, how could variants in pronunciation have arisen, at least for fulfilling this mitzvah?


texts:
My question

If you base your life on Jewish law and tradition, what's the best way to find a husband or wife?

You can recommend a process (e.g. "visit a matchmaker" or "ask a friend to recommend matches"), a website, an app, or something else.

Please tell us why you think this is the best way.  (For example, is this how you, or most of your students, found a soulmate?)  Also please tell us about the advantages of your way.

A request

It would be best if you could please mark your answer as "community wiki", so that people can edit it and add more advantages to your list.