texts:
I remember reading somewhere that the reason Yitzchak did not go to see Rivkah before engaging/marrying her (even though you are supposed to see the girl before engaging/marrying her per gemara kiddushin 41) was because he was not "supposed" to leave Eretz Yisrael.

1- Is there a source for this?
2- Why was Yitzchak not "supposed" to leave Eretz Yisrael?


texts: Why do we (Sefaraddim) say 'Tehilat Hashem yedabber pi...' in between 'Asher yatsar' and 'Elohai, neshama' in the morning?

texts: Why do we (Sefaraddim) say 'Tehilat Hashem yedabber pi...' in between 'Asher yatsar' and 'Elohai, neshama' in the morning, since we try to connect to berakhot together?


texts: Let me start off by saying, that I know that cutting hair and nails on shabbos is prohibited. My question is, is it a biblical or rabbinical prohibition. In my mind it seems rabbinic because when you look at the melacha of gozez (shearing) and look at what purpose they did it in the mishkan, they sheared wool and other materials off livestock to make clothing curtains and other items. Regarding cutting hair and nails however you usually throw them in the garbage. So wouldn't cutting hair and nails be a מלאכה שאן צריכה לגופה?


texts: What sources, prior to the 19th century, support or refute the existence of the Council of Jamnia/Yavneh?

texts:
Multiple questions on Christianity.SE1 refer to the Council of Jamnia/Yavneh in reference to the canonization of the Bible (Tanakh). Wikipedia states:

  In 1871 Heinrich Graetz, drawing on Mishnaic and Talmudic sources,
  theorized that there must have been a late 1st century Council of
  Jamnia which had decided the Jewish canon. This became the prevailing
  scholarly consensus for much of the 20th century. However, from the
  1960s onwards, based on the work of Jack P. Lewis, Sidney Z. Leiman,
  and others, this view came increasingly into question. In particular,
  later scholars noted that none of the sources actually mentioned books
  that had been withdrawn from a canon, and questioned the whole premise
  that the discussions were about canonicity at all, asserting that they
  were actually dealing with other concerns entirely.

  Jacob Neusner published books in 1987 and 1988 that argued that the
  notion of a biblical canon was not prominent in second-century
  Rabbinic Judaism or even later and instead that a "notion of Torah"
  was expanded to include the Mishnah, Tosefta, Jerusalem Talmud,
  Babylonian Talmud and midrashim.

Can anyone quote the specific Mishnaic and Talmudic sources here? Are there any additional pre-19th century sources that speak about the Council of Jamnia/Yavneh?

Please note that this question is not asking for arguments supporting or refuting the Council of Jamnia/Yavneh, it is asking for pre-19th century sources.

1 Here, here, here, and here. Two of these do mention that the council may not have occurred, the other two take it as a given that it did.


texts: Can a wife demand a divorce from a cheating husband

texts:
I was reading http://m.chabad.org/library/article_cdo/aid/560111/jewish/The-Wifes-Grounds-for-Divorce.htm

And I saw

  A woman may demand a divorce from her husband, if he has been found to be philandering with other women. There need not be proof of his having committed adultery, just of his having cavorted with other women. Even his causing her a bad name through his lecherous actions is likewise considered legitimate justification for the wife launching a divorce action.

Is this the halacha?
What is the source of this?
Does she get the kesuba?


texts: Mushrooms from the carcass of a non-kosher animal

texts:
Some Mushrooms can grow from decomposing animals.
Would there be any (kashrus) problems with having mushrooms that grow from the carcasses of non-kosher animals?


texts: Why is LORD'S passover (Numbers 28:16) on the fourteenth day of the first month?


texts:
In Likutei Torah parshas Tzav (pg. 16d and onward) and Shaar HaEmunah by the Mittler Rebbe (ch. 57 and onward) discuss the splitting of the river in the future, and part of that description is that it will reveal the level of "Eden". Is it safe to say that Eden, at least in a general sense, refers to Atzmus? In some places in Chassidus and Kabbalah (don't remember exactly where), Eden is identified with Chochmah I'lai, which I think (correct if wrong) refers not only to Chochmah of Atzilus, but also Chochmah of the worlds higher than Atzlius. But maybe that's very specifically, but generally is Eden basically Atzmus? (Since it says in Shaar HaEmunah pg. 95a that the splitting of the river will cause us to get the inner dimensions of Torah ("from Atzmus Ohr Ayn Sof").

Basically, just explain the level of Eden generally / specifically of where exactly it can be placed in Seder Histalshilus (if at all), and bring sources.

EDIT this passage from Shaar HaEmunah ch. 56 may be helpful in the discussion:

  שרש משיח בפנימית ועצמות המאציל שלמעלה משרש התחלקות הקוין שמתחלקים מח"ס כו' וזהו שע"י משיח דוקא יומשך ויושפע לישראל בחי' פנימית התורה שהן טעמי תורה ומצות שהן עתה בבחי' ההעלם גנוז בתורה בלתי נגלה גם בח"ס שרש האצילות כולו כו' והוא הנקרא עדן סתימאה דעין לא ראתה כו'


texts: An absent Panim Chadashos at Sheva Brachos

texts: If you make a Sheva Brachos meal for a new Chosson and Kallah and your Panim Chadashos (new person) does not show up, can you still say the Sheva Brachos?


texts: Does Dina deMalchuta include international law?

texts:
Chaza"l set forward a regulation that "dina demalchuta dina," the law of the land is the law (Bava B'atra 54b).

International law is a set of near-universally recognised modes of conduct between states.

Is International law binding upon a Jewish-led state where it does not cause Jews to violate a negative mitzvah?

Example: A signatory to the Geneva Convention is legally required to adhere to the precepts therein. If a nation violates this, it is in breach of international law, as it has affirmed the binding status of such a statute within International Law.


texts:
I remember hearing once about a sefer written by a woman that people were learning but then it was banned.  Do you the name of the sefer/author?

*I think it was written in pre-war Europe


texts:
Why The Torah is in scrolls in modern times when books are more convenient to hold and read ?

I can understand that in olden days it was convenient to carry and read on scrolls as the Torah was often written on fragile materials, but now when good quality of paper and books are available then why we use the traditional styled scrolls for torah ?


texts: How could laws related to "private life" be enforceable in Ancient Israel?

texts:
Obviously, mitzvot that are broken publicly, or that are found out carried with them enforceable punishments -- such as execution for murder or adultery, or retribution for theft or usury. However, my question is this: was there any mechanism in Ancient Israel by which the laws related to one's own private life, such as taharat hamishpachah, or failure to abide by kosher laws, etc, were enforced? In many Islamic countries, we see "religious police" which police people's observance, often intruding into people's private lives to find where they fall short. Was there ever this kind of intrusion, or did the Sanhedrin/elders simply leave these sorts of things alone, knowing G-d would mete out justice Himself?

I know G-d sees the secret sins, that is not my question - it is whether or not there was some sort of state-sanctioned enforcement (or attempt at enforcement) of more "private" laxity in observance.


texts:
For example, if I were to pray that the businessman in front of me win the lottery, but technically he's not a businessman, he's just a person wearing a suit.

Would this prayer not work?


texts: Is there a difference between מכות and מלקות?

texts:
The two terms seem to mean the same thing, both referring to lashes. Even in Mishnayos, they seem to be used interchangeably. For instance, in Makkos 1:2:

  מְעִידִין אָנוּ בְאִישׁ פְּלוֹנִי שֶׁחַיָּב לַחֲבֵרוֹ מָאתַיִם זוּז, וְנִמְצְאוּ זוֹמְמִין, לוֹקִין וּמְשַׁלְּמִין, שֶׁלֹּא הַשֵּׁם הַמְבִיאוֹ לִידֵי מַכּוֹת, מְבִיאוֹ לִידֵי תַשְׁלוּמִין, דִּבְרֵי רַבִּי

  "We testify about so-and-so, that he owes his friend 2000 zuz," and they were found to be Zomemim – they are lashed (לוקין) and pay, for the name which brings him to lashes (מכות) does not bring him to payment; these are the words of Rebbe.

In general, the term מכות seems to be used more often in Mishnayos than the term מלקות; Sefaria gives 8 hits for מכות, but just one for מלקות; as verbs, לוקין gets 3 hits, while מכין gets none in the context of lashes.

In the Torah itself, the term מכות seems to be exclusively used (Devarim 25:2-3):

  וְהָיָה אִם־בִּן הַכּוֹת הָרָשָׁע וְהִפִּילוֹ הַשֹּׁפֵט וְהִכָּהוּ לְפָנָיו כְּדֵי רִשְׁעָתוֹ בְּמִסְפָּר׃
   אַרְבָּעִים יַכֶּנּוּ לֹא יֹסִיף פֶּן־יֹסִיף לְהַכֹּתוֹ עַל־אֵלֶּה מַכָּה רַבָּה וְנִקְלָה אָחִיךָ לְעֵינֶיךָ׃

  And it will be if the guilty one is flogged [הכות], the judge will lay him down and hit him [והכהו] before him according to his wickedness in number. Forty shall he hit him [יכנו]; he shall not add, lest he continues to hit him [להכתו] on these a great blow [מכה] and your brother is denigrated1 before your eyes.

Is this just a linguistic difference, that the term מלקות began creeping in over the generations, or is there an actual difference between the two terms?

1That's ונקלה, not ונלקה; thus the term מלקות is not used in this passage.


texts:
What does Torah literature say about Pangaea?

Is it considered be legitimate? Are there sources which lean either way?


texts: Cutting ones finger in the middle of shechting

texts:
If someone was shechting a chicken (for example) and by mistake cut their finger would their be reason to be concerned for the problem of "shehiyeh" ("pausing"). What about if the person accidentally cut the finger of the one who was holding the chicken. Do the poskim speak about these cases at all? If so who and what's the din?

(For more about what "shehiyah" is, see here.)


texts: There are six official fast days in the Jewish calendar. After a fast often people get sick when they eat. What type of food or drink is the best way to break the fast and avoid becoming ill?


texts:
The Tenach teaches us that HaShem brought us (redeemed/set us free) from Egypt , out of the house of slavery. But in the Tenach (Vayikra 25:42,55 for example) it's also stated that we are still Avadim, but this time not to Pharaoh in Egypt, but to Him (HaShem).

But why are we still called Avadim? if we were released from being Avadim in Egypt?


texts:
In this beautiful animated interpretation of the Purim story, at the crowning of King Achashverosh, the crowd announces (as soon as the crown is put upon his head):

  "And he will rise upon the throne of Persia - a Jewish boy."

They repeat this several times over, starting at around 7:00 minutes.

I was very confused. I have never heard of a midrash that says Achashverosh was Jewish. I mean, it could make sense since his grandfather Koresh was very benevolent to the Jewish People; maybe Koresh converted to Judaism sometime and married a Jewish woman, and had Achashverosh's mother (Atossa) through her? All the other midrashim featured in the video I was familiar with, but not this one. This left me scratching my head.

Perhaps it is supposed to be a prophetic voice that says Daryavesh will be the next king. Daryavesh, according to some opinions, was the son of Achashverosh and Esther, making him Jewish. But I am still very confused.

Perhaps I am mishearing and they are saying something completely different in the video. That would be embarrassing for sure!


texts: Jew with parents who do not have Hebrew names

texts:
If a person's parents names do not have a Hebrew equivalent, then what do you do when reciting a Mi Shebeirach for them?

1.) Let's suppose the parents are still alive. Would you ask them what they want their Hebrew name to be?

2.) The parents are not alive, and so they can't even make up a Hebrew name for themselves.


texts: Is it prohibited to say a bracha near an idol?

texts:
In the trades, some times home owners will have statues of Buddha or catholic stuff like saints and such.

I've heard some rule idolatry today is not the same as before.

Are there any prohibitions for reciting a blessing and eating near them?


texts: Assuming that there's no legal issues (like the slave doesn't mind, or doesn't know that he can run away), can one buy a slave nowadays in America to have the laws of an Eved Kenaani?


texts: Did Hillel include the Passover lamb in his sandwich or not?

texts:
In the korech section of the hagadah there is an introductory paragraph. In most hagadot that I have seen, the phrasing says:

Sefaria.org used here

הָיָה כּוֹרֵךְ מַצָּה וּמָרוֹר וְאוֹכֵל בְּיַחַד, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: עַל מַצּוֹת וּמְרורִים יֹאכְלֻהוּ.

He would wrap the matsa and marror and eat them together, in order to fulfill what is stated, (Exodus 12:15): "You should eat it upon matsot and marrorim."

However, in a number of Hagaddot, such as Passover Haggadah: The Feast of Freedom" The Rabbinical Assembly, 1982 and, I think Rav Riskin's Hagadah, IIRC, I have seen the phrasing:

הָיָה כּוֹרֵךְ פסח מַצָּה וּמָרוֹר וְאוֹכֵל בְּיַחַד

He would wrap the matsa and marror and Pesach sacrifice and eat them together

To me, it seems that the 2nd version is correct, assuming that Hillel was doing things correctly, as he was supposed to eat the Pesach sacrifice and the verse says, "On matzot and maror you shall eat it"

Yet, many hagaddot, don't mention the fact that he included the Pesach lamb. So are there various opinions as to what he actually did? What are the opinions based upon?


texts: Why don't some do yibum today, l'chatchilah?

texts:
According to the Mishna (Bechorot 1:7) the reason not to perform yibum nowadays is people don't have intention l'shem mitzva when performing yibum. Firstly I would like to know if there are any other reasons recorded for not performing this mitzvah anymore and/or secondly I would like to understand the idea that the Rabbanan uprooted a biblical mitzvah because of people's questionable motives.

What does "not l'shem mitzva" mean?
Why does the person's intention factor in? As far as I know mitzvot don't need intention (kavvanah) at all. So, as long as the Yavam doesn't have intention to sin (not sure what sin he could even intend) his intentions shouldn't matter at all. So why do we say they do?
Let's say someone decides that he does have intention l'shem mitzva, is he allowed to perform yibum today? Why or why not?

3a. If he is not allowed, what would happen if he did so anyway?


texts: Who are the "extraordinary individuals"?

texts:
Reading the Guide actually changed my question:

In part 3, chapter 34 of the Guide, the Rambam makes an interesting claim. He says that the Torah does not have a positive effect on everyone who fulfills its mandate. Maimonides explains:

  "You must know that the Torah is not designed to suit exceptional
  individuals and its commandments are not appropriate for some small
  minorities of people” (Guide, 3:34).

For support, he compares the Torah's effects to nature:

  “It is your business to reflect on the natural things, in which the
  general utility that is included within them nonetheless necessarily
  produces damages to individuals” (Guide, 3:34).

He continues to say that although generally the commandments help perfect a person, they do not always do so for there are exceptons:

  "Among the things that you likewise ought to know is that the Law does
  not pay attention to isolated cases. The Law was not given with a view
  to things that are rare. For in everything that it wishes to bring
  about, be it an opinion, or a moral habit, or a useful work, it is
  directed only toward the things that happen in the majority of cases
  and pays no attention to what happens rarely, or to the damage
  occurring to the unique human being because of this way of
  determination and because of the legal character of the governance."
  (Guide, 3:34)

In other words, the mitzvot cannot take into account of exceptional cases. Indeed, it may cause damage to some extraordinary individuals. The question is, who the extraordinary individuals?


texts: Proofs from scripture that God could not be a man

texts: If some man came and claimed to be God, what proofs could you establish from scripture/text that this would not be possible?


texts:
Where is Gehenom located? After Korach and his followers got swallowed up by the Earth, they fell right outside the gates of Gehenom, and are (presumably) till this day yelling משה אמת ותורתו אמת (Baba Batra 74a).

I also heard a story about an Israeli soldier who found a hole that lead deep into the Earth (in either the Negev or Sinai desert) and heard the said phrase, understanding it to be from Korach and his followers. These sources seems to imply that Gehenom is seen as physical place inside the Earth.  Do some people actually hold that Gehenom is inside and a part of the Earth?


texts:
I have heard various opinions about saying Keil erekh apayim before the Torah reading on fast days.* Most say that we should only do that if the public fast day falls on Monday or Thursday. What are the main sources discussing this issue and what is their reasoning? What about the reading in the afternoon?

* Not the one said in the viduy according to nusach sefard.


texts: Is selling something at a large profit ona'ah (wronging another)?

texts:
What would sources say about the following scenario: let’s say you buy a pen for about $20 and two erasers for $5 each, equaling $30 in total. The person who bought these things sells them for $40, making a $10 profit.

Would sources consider this onaah?

What if I would sell the item for $50?


texts: If someone does not know his family tree — for example, he is the child of ba'alei teshuveh and his grandparents did not impart to his parents any important-to-Judaism information about his forebears — how can he find out whether he has any important-to-Judaism ancestors?


texts: Do we fast when someone trips and falls while holding a Sefer Torah?

texts: When dropping a Sefer Torah, the custom is to fast, but what is the minhag if I trip and fall while holding a Sefer Torah?


texts: Is idolatrous belief forbidden for gentiles, or is it just practice?

texts: Suppose a non-Jew believes that there are multiple gods, but he does not worship them in any way. Is this a violation of the prohibition against idolatry for gentiles?


texts: Is Dr. Pepper, a soft-drink with particular popularity in Texas, kosher? What about the vintage version that is sweetened with sugar as opposed to artificial sweeteners? There is no hechsher on the box or can, but that might be a thing subject to locality as I live in a place with a very low Jewish population, let alone a Rabbinical authority.


texts: Can anyone give me examples in the Talmud of Aramaic words that have a kamatz Katan under them that are clearly pronounced like "oh"?


texts: Jewish Prophet who could bring fire from the Heaven

texts:
Was there any Jewish Prophet in the Tanach in which it is said that he was depicted as being able to send down fire from the Heavens? How did this Prophet actually die?

Are there very different narrations about how he died according to the Tanach or is there just only one type of narration about how he died? Or is there no narration at all about how he died? Did he died of old age, did he died of a sickness, or was he killed?

In which book, chapter and verse in the Tanach are these stories narrated?

Regards


texts:
Did Noach live 950 years or 951 years?

At the begining of the flood Noach was 600 years old Bereishis 7,6:

  ונח בן שש מאות שנה והמבול היה מים על הארץ

The flood lasted 1 year as Rashi says Bereishis 8,14:

  משפט דור המבול שנה תמימה היה

This means Noach was 601 at the end of the flood. It then says Noach live 350 years after the flood in Bereishis 9,28:

  ויחי נח אחר המבול שלש מאות שנה וחמשים שנה

This adds up to 951 years. Yet it says That Noach lived 950 years in Berishis 9,29:

  ויהיו כל ימי נח תשע מאות שנה וחמשים שנה וימת

The Torah is perfect so whats the deeper meaning?


texts:
In Nazir 2:10, the Mishna states:

:אֵין תִּגְלַחַת פָּחוֹת מִשְּׁלשִׁים יוֹם
There can be no shaving for a period of less than thirty days.

Meaning, if you were in the middle of one nazirship when you started a second one, and you had less than thirty days left of the first nazirship, you would still need to finish the first nazirship thirty days after the end of the second one. This is because you cannot end two nazirships within thirty days of each other.
What is the source/reason for the thirty-day minimum between ending nazirships? A nazirship must be at least thirty days, but surely the days of the first nazirship before the second one would count for that!


texts: Why do we say besha tova instead of mazal tov?

texts: When a person hears that someone is pregnant the traditional response is besha tova, instead of mazal tov. Why is that?


texts: Using Havdallah Candle for Ner Channukah

texts:
The M"B in Siman 681 Sif-Katan 1 brings from the Bach and Ateres Zakanim that one may use the "Ner Channukah" first for Havdallah, put it out, then light it again for Channukah. This is even better since once you've done one Mitzvah with this Ner, another Mitzvah should also be done with it.

If they are speaking about the normal candle used for Havdallah which is supposed to be "avukah" (like a torch -- See OC Siman 298 Sif 2) then how could this be used for Channukah afterwards? The Ner channukah shouldn't be like a torch -- or like the wording of the poskim over here in Hilchos Channukah, like a madurah. (See Siman 671 Sif 4 in the Rema.) I'm assuming whether this candle would be called avukah or a madurah for the same reason it wouldn't be good for Ner Channukah.

Seemingly the language that the Mishneh Brurah in Hilchos Channukah Siman 681 uses that one is allowed to first light the "Ner Channukah" for Havdallah is telling us that this is a "normal Ner", kosher to use for Channukah. However if that's the case (and there is no difficulty with how a avukah candle is being used for Ner Channukah) why would the Bach and Ateres Zakanim want to give up the milah of avukah by the ner for Havdallah in order to get the advantage of using one ner for 2 mitzvos?


texts:
May the sell of chometz be done with a young gentile that in Judaism would be considered a "katan" in terms of halacha and therefore perhaps wouldn't be able to have his buying and selling be "valid" according to Halacha?

I suppose this question would apply to many other halachos however I'm asking it now with this example because it is from inyunei d'yoma.


texts:
I would like my wife and children to appreciate the importance of being a responsible citizen and voting.  However, I do not want to waste my own time going to vote because it will take away time from my learning, which I feel is more important.

However, they probably won't understand the way I weighed the issues. Can I lie to my wife and children and tell them that I voted so that they don't get the wrong message?


texts: Is burning the Israeli flag a chillul Hashem? (See 1:15 in video)


texts: Al gav or al gabei – singular or plural?

texts:
In some Ashkenazi siddurim the line in L'olam yehei adam is written:

.זֶרַע יִצְחָק יְחִידוֹ, שֶׁנֶּעֱקַד עַל גַּבֵּי הַמִּזְבֵּחַ

In other siddurim, the same line is written with al gav hamizbeiach, not al gabei.  Which version is more correct and/or authoritative?


texts: Can one smooth the rice to make sushi rolls or sashimi on rice on Shabbat?

texts:
This article states that one can smoothen food only if it is necessary for eating for not for aesthetic reasons.

I have attended a few Shabbat affairs where a sushi chef makes sushi rolls. To do this, he flattens the rice on the seaweed and then rolls it with the fish using a bamboo mat. Granted, the rice is a necessary part of the food, but I'm wondering if the chef is allowed to manually flatten the rice. If he just leaves a clump and presses the mat around it and the filling, the rice will flatten anyway via the rolling process. If that's the case, it seems that flattening the rice is not an essential part of preparing the food.

The chef also makes plain fish slices on a bed of rice. I see that he takes a ball of rice and flattens it a bit then puts the fish slice on top. This flattening seems to be solely for aesthetic reasons, to me. What would be the problem of just taking a handful of rice in whatever shape it comes put it on a plate and put the fish on top of the clump? Yet, I notice that the chef flattens the rice to make the fish lay on it more nicely. (technically, the chef should be making smaller fish slices!)


texts: Is there a list of Orthodox shuls in Israel, U.S. and Canada that have choirs regularly?

texts:
I've been to 2 shuls that I know have choirs during services on Shabbat & Yom Tov:

Spanish Portugese shul in New York City
Sha'ar Hashamayim in Montreal

Is there a list of shuls, or can someone post a list of a few that he knows of with links to their web site, if it exists. Also please include the shuls nusach, esp, if it is not :standard" Nusach Ashkenaz / Sefard. (E.g. Spanish Portugese has their own Sefard Nusach which is a bit different from Nusach Ari.)


texts: Considerations for an Orthodox to teach in Reform/Conservative school

texts:
There is a question for an Orthodox Jew to teach Torah in a Reform or Conservative school. What are the two sides of the question?

Does Rav Moshe Feinstein or other poskim in print address it?


texts: Why is the halacha according to R. Meir against R. Shimon?

texts:
The mishna Keilim 7:4-5 (just :5 in other versions) brings a series of cases in which an item is connected by Rabbinic law (and not by Torah law; see Rambam's commentary) to another item, and in each case, R. Meir declares the item susceptible to tumah and R. Shim'on declares it insusceptible.

ניטל אחד מהן: מיטמאין במגע, ואינן מיטמאין באוויר, דברי רבי מאיר; ורבי שמעון מטהר.  עשה שניים זה כנגד זה: מיטמאין במגע ובאוויר, דברי רבי מאיר; ורבי שמעון מטהר.  היו גבוהין משלוש אצבעות: משלוש ולמטן: מיטמאין במגע, ובאוויר; משלוש ולמעלן: מיטמאין במגע, ואינן מיטמאין באוויר, דברי רבי מאיר;  ורבי שמעון מטהר.  היו משוכין מן השפה: בתוך שלוש אצבעות: מיטמאין במגע, ובאוויר; חוץ משלוש אצבעות: מיטמאין במגע, ואין מיטמאין באוויר, דברי רבי מאיר; ורבי שמעון מטהר.
If one of them [i.e. the props] was removed, the remaining ones contract impurity by contact but not through air-space, the words of Rabbi Meir. Rabbi Shimon says that they are clean. If originally he made two props, one opposite the other, they contract impurity by contact and through air-space; the words of Rabbi Meir. Rabbi Shimon says that they are clean. If they were more than three fingerbreadths high, the parts that are three fingerbreadths high and below contract impurity by contact and through air-space but the parts that are more than three fingerbreadths high contract impurity by contact and not through air-space; the words of Rabbi Meir. Rabbi Shimon says that they are clean. If they were withdrawn from the rim [of the stove], the parts which are within three fingerbreadths contract impurity by contact and through air-space, and those parts that are removed more than three fingerbreadths contract impurity by contact but not through air-space, the words of Rabbi Meir. Rabbi Shimon says that they are clean. [translation from Sefaria]

The Rambam in his commentary on the mishna says that the halacha is according to R. Meir.
However, I had heard that the halacha is never like R. Meir when he is named in disagreement with a colleague. After looking this up, I discovered that this rule is not quite true (see also this question). But I read here that when R. Meir argues with R. Shim'on, there is a disagreement about how to decide: either with R. Shim'on (according to the Yerushalmi) or, following the Bavli's ambivalence, according to the more stringent in Torah-law cases and according to the more lenient in Rabbinic-law cases. In our case, the mishna discusses a Rabbinic-law case, and R. Shim'on is the more lenient, so one would expect the halacha to be according to R. Shim'on.
What was Rambam's reasoning in deciding like R. Meir? I would accept an answer to this particular case, but would also be excited to learn more generally what Rambam's decision process is for the mishnayyot that are not discussed in the gemara or midrashim (like this one, as far as I can tell, and like most of this tractate) where he decides the halacha.


texts:
Braishis 22:12

וַיֹּאמֶר אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר וְאַל תַּעַשׂ לוֹ מְאוּמָה כִּי | עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת בִּנְךָ אֶת יְחִידְךָ מִמֶּנִּי translates as: And he said, "Do not stretch forth your hand to the lad, nor do the slightest thing to him, for now I know that you are a God fearing man, and you did not withhold your son, your only one, from Me.

Now what exactly is the angel saying over here "from me"? Avraham did not withhold Yitzchok from Hashem, not from the angel?


texts: Is trying to get out of jury duty permitted halachically?

texts:
In the comments on this question about being on a jury when a trial could run into Shabbat, somebody brought up the point that it's generally not hard to avoid jury duty.  And, in my experience, lots of people try to "get out" of jury duty when they receive a summons, usually successfully.  I am wondering if such avoidance is permitted under halacha.  (I am not talking about deferring service, for example to avoid yom tov conflicts, but not serving at all.)

For purposes of this question, assume the following:

In the US (I won't speak for other countries), being judged by a jury of impartial "regular people" (not judges, not lawyers, etc) is an important part of the justice system.  If everybody avoided jury duty the system would break down.  On the other hand, there are more eligible jurors than are actually needed, most of the time.
If you are randomly selected for jury duty you're required to serve, and possibly be seated on a jury, unless you can demonstrate a significant hardship.
Jury candidates are usually asked questions by lawyers for both sides and/or the presiding judge.  Jury candidates must affirm that they will tell the truth.  Some of these questions are pretty subjective ("do you feel you could be fair under such-and-such conditions", etc).  Giving the "wrong" answers generally leads to you not being chosen.

I assume that outright lying about either hardship or impartiality would be a problem.  But we can sometimes tell ourselves little half-truths that might or might not count as lying -- gee, I'd like to get out of jury duty, so maybe I would resent being stuck on the jury and that would affect my ability to judge the case fairly, and therefore I can say "no I can't be impartial".

What does halacha say about avoiding jury duty?  Is it permissible to dodge participating in the court system?  Contrariwise, is there any sort of obligation to participate, and dodging would be forbidden?

I have heard that one should not use the secular courts for disputes among Jews (we should use a beit din), but I'm not asking about participating as a litigant.  I'm asking about participating in the secular court system.  Possibly we shouldn't because we have our own; possibly we should because it supports a Noachide justice system; possibly there are many other considerations.


texts: Which shita are those wearing extra long tallit katan following?

texts:
Some rabbonim are wearing really long and large talith katan. For example Rav Shmuel Auerbach shlita (picture below).
Rav Elyashiv ztl used to wear a very long one too.

Which shita are they following?
This is quite a bit longer than Chazon Ish shiur; I wonder if perhaps it has something to do with the Gra, as I read that he requires the talith katan to go down to the knees. (See note 10 here.)


texts: What was the first Hebrew date of the first Molad?

texts: If one were to represent the Molad Tohu as a date, comprised of a month, day, year, hours, minutes, seconds, and chalakim, what date would that be?


texts: Why was Moshe told to put two cabbages on top of the Aron?

texts:
Shmot 25:19:

ועשה כרוב אחד מקצה מזה וכרוב אחד מקצה מזה
And make one cabbage on this side and one cabbage on this side

What purpose do the 2 cabbages have doing on top of the ark? Wouldn't they eventually become sour kraut and pickle the aron?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Can Noahide study matters related to creation like first day of creation, commentaries of Ramban, Rashi and others? If so what are limits to such study and how much can one speculate about it?


texts: If I appoint an agent to go purchase a pair of sneakers for me and, upon arriving at the store the agent notices they are having a two-for-one sale (which I was not aware of), when the agent buys the shoes can the agent keep the second pair for himself?


texts:
Yalkut Yosef (siman 79 in דין בשר האדם) discusses a minhag brought down by Mar'eh HaYeladim (מערכת ה' אות י) which says:

  "it is a segulah for a woman to become pregnant [with a boy] if she takes from the foreskin of a baby [at a brit], dip it in honey, and swallow it".

Leaving aside the discussion of whether this is permissible or not (see the Yalkut Yosef, who struggles to find a side to be lenient, although there are technical reasons that few may say its allowed but certainly not desirable),  does anyone know the original source for this minhag and the reasoning thereof?


texts: What blessing is recited before eating hearts of palm?

texts: What blessing is recited before eating hearts of palm and what are the reasons behind the different opinions?


texts: The son of a cohen who married the daughter of a non jewish father

texts: Whats the status of the son of a marriage which took place between a cohen and the daughter of a non jewish father. The halacha is that, although not lchatchila, the parents dont need to get divorced...is the son of such a marriage a challal?


texts: Why did the ploy to get Mitzraim to come to the sea require Ba'al Tzefon's existence and Bnei Yisrael's wandering aimlessly?

texts:
Shemos 14:1-4:

  וַיְדַבֵּר יְהֹוָה אֶל־מֹשֶׁה לֵּאמֹר׃ דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיָשֻׁבוּ וְיַחֲנוּ לִפְנֵי פִּי הַחִירֹת בֵּין מִגְדֹּל וּבֵין הַיָּם לִפְנֵי בַּעַל צְפֹן נִכְחוֹ תַחֲנוּ עַל־הַיָּם׃ וְאָמַר פַּרְעֹה לִבְנֵי יִשְׂרָאֵל נְבֻכִים הֵם בָּאָרֶץ סָגַר עֲלֵיהֶם הַמִּדְבָּר׃ וְחִזַּקְתִּי אֶת־לֵב־פַּרְעֹה וְרָדַף אַחֲרֵיהֶם וְאִכָּבְדָה בְּפַרְעֹה וּבְכָל־חֵילוֹ וְיָדְעוּ מִצְרַיִם כִּי־אֲנִי יְהוָה וַיַּעֲשׂוּ־כֵן׃

  And Hashem spoke to Moshe saying, "Speak to Bnei Yisrael, and they will settle and camp before Pi HaChiros, between the tower and the sea, before Ba'al Tzefon, opposite it, will you encamp on the sea. And Paroh will say of Bnei Yisrael, 'They are lost in the land; the desert has sealed them in.' And I will strengthen Paroh's heart, and he will chase after them. I will be honored through Paroh and his army, and Mitzraim will know that I am Hashem." And so they did.

Rashi makes a point regarding the existence of Ba'al Tzefon at this point in the narrative:

  לפני בעל צפן. הוּא נִשְׁאַר מִכָּל אֱלֹהֵי מִצְרַיִם כְּדֵי לְהַטְעוֹתָן, שֶׁיֹּאמְרוּ קָשָׁה יִרְאָתָן

  "Before Ba'al Tzefon" - it was left of all the gods of Mitzraim in order to lead them astray, so that they would say their god is difficult [to destroy].

Yet Paroh's response to this maneuver makes no mention of their idol (v. 5):

  וַיֻּגַּד לְמֶלֶךְ מִצְרַיִם כִּי בָרַח הָעָם וַיֵּהָפֵךְ לְבַב פַּרְעֹה וַעֲבָדָיו אֶל־הָעָם וַיֹּאמרוּ מַה־זֹּאת עָשִׂינוּ כִּי־שִׁלַּחְנוּ אֶת־יִשְׂרָאֵל מֵעָבְדֵנוּ׃

  And it was told to the king of Mitzraim that the people had fled. Paroh's and his servants' hearts changed regarding the people, and they said, "What is this that we have done, that we sent Yisrael from serving us?"

In the subsequent verses, Paroh gathers his army and begins pursuing Bnei Yisrael.

Seemingly, this maneuver was entirely unnecessary. Paroh responded to the fact that Bnei Yisrael weren't coming back (perhaps he still thought they were only taking a three-day journey); the fact that they were lost in the desert played no role in his response, and certainly not the fact that Ba'al Tzefon was present. So why was it necessary for Bnei Yisrael to do this?


texts: How can pigs and shellfish be kosher for bnei Noach?

texts:
As a ben Noach, I watch what meat I eat. I eat kosher or halal cut meat only. However, I think that bnei Noach aren't forbidden from eating pig meat or shellfish.

How would I make sure that such meat is kosher for bnei Noach? Would it be as simple as just making sure the limbs of the animal are intact upon slaughter?

Since bnei Noach food is mostly a superset of Jewish kashrut, I would think most kashrut and shechita laws pertain only to Jewish laws and that it wouldn't focus on bnei Noach shechita laws as much or at all(sadly).

I personally indirectly solve this by staying away from pig meat, but technically I would think I could consume pig meat. Same thing with shellfish, etc.


texts:
Rambam writes that the purpose of the beis hamikdash is specifically for offering sacrifices and for pilgrimages (Sefer Hamitzvos: Shoresh 12):

  שיהיה לנו בית מוכן יבאו אליו ויחוגי בו ובו תהיה ההקרבה ובו יהיה הקבוץ במועדים

He implies as much elsewhere as well (sefer Hamitzvos pos. 20 (with a slight twist), Hil. Beis Hab'chira 1:1)

Two question:

A) What is his source that these particular purposes are the primary purposes for which we are commanded to build it?

B) Why doesn't he mention it as a place of prayer as God refers the (future) beis hamikdash as a place of prayer (Isaiah 56:7)

  כִּי בֵיתִי בֵּית תְּפִלָּה יִקָּרֵא לְכָל הָעַמִּים

Please cite sources.


texts:
How does one understand the 70 week prophecy in Daniel 9? When does the decree to rebuild Jerusalem take place, and how do you interpret the "seven weeks; and for threescore and two weeks" from that time until the coming of the "anointed one; a prince"? Is the anointed one/prince the Messiah? If so, does that mean the Messiah is to die (be cut off; and be no more)? And how does one interpret the 70th week in this chapter?

I know it's a lot of questions, but hopefully it can be treated like one big question hehe. If it must be broken down into several smaller questions, please let me know and I can do so.


texts: Who authored "Legends of the Land of Israel"?

texts:
In a question regarding the Kosel there is a link to an Aish article. In the article it mentions in the name of a book "Legends of the Land of Israel" that the Kosel HaMaaravi was built by the poor.

  The building of the Western Wall fell to the poor, and they worked
  hard to construct it, as they could not afford to hire laborers to do
  their work for them. When the enemy destroyed the Temple, the angels
  descended from on high and – spreading their wings over the Wall –
  said: "This Wall, the work of the poor, shall never be destroyed."
  (from "Legends of the Land of Israel")

Who authored this book? I have been unable to find such a title.


texts: Segulah to remove bone stuck in one's throat

texts:
The Gemorah in Shabbos Daf 67a gives a segulah for someone who has a bone stuck in their throat to get it out. The Gemorah says to bring another bone of the same type, put it on the person's head and recite a sort of "chant": then, seemingly, the bone will fall out of place.

The question was raised whether this segulah may be performed on Shabbos. Let's say it's a fish bone that is stuck in the person's throat. May they take a fish bone (either from a plate or from the trash) and use it for the segulah? Seemingly the fish bone is muktzeh (not like bones from meat or chicken that may be given to the dogs so are not muktzeh — see OC Siman 308 Sif 27). However, perhaps one could find a heter to pick up and move the fish bone for this purpose? Is there any such heter in regards to "tlltul muktzeh" for such a purpose?

(This is all assuming that there is no life threatening situation here and that the gemorah was speaking about a case — as is my intent here as well — in which the bone is simply somewhat bothersome and not life threatening! I'm asking this as a theoretical shailo (question) in order to understand the issur of tiltul muktzeh and when a possible heter of tiltul would apply.)


texts: Is "Nishmat" included in most copies of the haggadah?

texts:
From recently reading "Why We Pray What We Pray" by Rabbi Dr. Barry Freundel, I learned that the "Nishmat" prayer, usually associated with Shabbat and Festival morning services, was originally part of the Passover Seder and only got added to the morning services during the medieval period.

Specifically it references the Mishnah Pesachim 10:7.  The book translates this slightly differently from the linked website saying: "They filled the third cup for him. He then recites grace after meals. Over the fourth cup he concludes the Hallel and recites the blessing of the song."  The Talmud Bavli then clarifies this with: "What is the Blessing of the Song? Rav Judah said: 'They shall praise Thee, O Lord our God'; Rabbi Johanan said: 'The soul of all that lives' [i.e. Nishmat]."

My questions are:

1) What prayer is Rav Judah referencing? It sounds like Hallel, but aren't we discussing what is immediately after that?

2) Is Nishmat still commonly part of the haggadah? None of my printed haggadot list this prayer, even the ones that include a Birkat HaMazon and a complete Hallel. It can be found here a little past 3/4 of the way down the page. Is it commonly left out, or do I just have a collection of incomplete haggadot (some of them 50 years old)?

Edit: I did eventually find it in a 1966 haggadah of mine from Rabbi Nathan Goldberg.


texts: Archaeological findings of events in the Torah or Neviim Rishonim

texts: I am looking for archaeological findings that support what is written in the Torah or Neviim Rishonim. I am looking for non-sensational findings that are agreed upon by the general scientific community.Also, I am not necessarily looking for confirmation of miracles but just a confirmation of any the events, people or objects mentioned.


texts: Are single dried herbs assumed to be kosher?

texts:
Are single dried herbs assumed to be kosher without a hechsher?

Quoted from the ou website regarding checking for bugs: https://oukosher.org/blog/consumer-kosher/summary-ou-insect-checking-policies/
"Fruits, vegetables, and berries that are thoroughly dried in a hot oven do not require checking and are permitted"

This does not list herbs explicitly. Can this rule also be applied to herbs? Why or why not?

Are there additional concerns regarding herbs not apparent to fruits, vegetables, and berries?

notes based on comments:
-store bought
-question regarding general koshrus concern as well as specifically in regards to checking for bugs


texts: How studying Torah without Machlokot is possible?

texts:
The idea of Machloket-less study and transmission of the Oral Torah is very basic in Judaism.

I spot two approaches:

That of Sanhedrin 68b - there were Machlokot and different approaches and schools, but they were all settled by the working Sanhedrin:

  "תניא, אמר רבי יוסי: מתחילה לא היו מרבין מחלוקת בישראל, אלא בית דין של שבעים ואחד יושבין בלשכת הגזית"

  "... Rabbi Yosei said: Initially, discord would not proliferate among Israel. Rather, the court of seventy-one judges would sit in the Chamber of Hewn Stone... "

That there were no different approaches, just as Moses didn't have them: Rashi (Sotah 47a see also Temurah 16a):

  "עד ימיהן לא היה מחלוקת בחכמי ישראל כולן היו אומרים דברים כנתינתן למשה"

While the first sound reasonable and feasible, the second sounds improbable and illogical: besides simple reciting mantras, discussing just anything leads to discords as a result of:

Differences in perception of the surrounding world - for example, time of sunrise, colors of stains, animal species or estimations of physical states (illness etc)
Finding new interpretations of the text
Different hierarchy of values (what overrides what)

Moreover, we can clearly see that Moses himself perceived the obligating (him) Halochos differently than what G-d told him, as in Breaking the Luchos, adding a day before Matan Torah, hitting the Rock and more.

I'm looking for a more comprehensive explanation of the approach that for over a thousand years studying of the Torah was Machloket-less.


texts:
May one love a non-Jew? Not romantically in the sense of marriage, but rather in the sense that one loves a friend or family. May a Jew love his Gentile father, for example? May a baal teshuvah continue to love his non-Jewish friends?

I realize the question sounds a bit ridiculous, but it is sources like those cited here that lead me to seek a clear answer.


texts: Why don't Jews sacrifice animals anymore?

texts: Correct me if I'm wrong, but Jews do not currently sacrifice animals like ancestors long ago. Why do Jews not currently sacrifice animals? Will there be a time when sacrificing returns once again? How are sins forgiven if an animal is not sacrificed to cover for those sins?


texts: If it rains on my sukkah and I put up a tarp, should I stay in the sukkah?

texts: If it is raining on Succos is there any benefit in eating in a Succah covered with a (Schlack) tarp over eating in the house? (sources please)


texts: Connection of Toch Kedei Dibbur to Walking 4 Amot

texts:
According to this, the gemara compares Toch Kedei Dibbur (the length of time neccasary to greet someone; see Shalom alecha rebbi (u'mori) ) to the time it takes to walk 4 amot (cubits). Thus, with a little math, one can conclude that Toch Kedei Dibbur is 2.16 seconds.

Does anyone know what connection he is referring to? Where does the gemara equate these two units of time?


texts: Whats the reason behind the ruling that scratching or touching your scalp gives hands tumah, therefor you need to wash before discussing Torah or reciting a bracha


texts: Does the 16th of Shevat have any halachic effects?

texts:
For most Torah holidays, we keep two days outside Israel out of doubt.

Tu bishvat is a day with Biblical effects (though I wouldn't go so far as to say it's a Biblical "holiday", or a Rabbinic one either for that matter): it affects the Torah laws of maaser and orlah.

However, these laws are only in full force in Israel.  Orlah applies mideoraisa everywhere due to a halacha lemoshe misinai, but is permitted outside Israel in a case of doubt, so it would probably be permitted on the 16th of Shevat.  Maaser applies in a few places outside Israel, but in those places it's only Rabbinic, so I would guess that we would be lenient for the doubtful day (I may be wrong).

Are there any effects outside Israel of "the second day of Tu Bishvat"?


texts: Why is there seemingly such a disconnect between the Geonim and the Rishonim?

texts:
It seems that there was a disconnect or upheaval of some kind between the times of the Geonim and the times of the Rishonim and the hakhamim that these two eras contained. Shittoth regarding tefila, berakhoth, kashruth, and other areas seem to have been practiced in a completely different manner until many Rishonim came along and views things differently.

My question is: "What happened? How their understanding of halakha be so different? Further, how could the Gemara and other literature be viewed so differently between them?"


texts: Why does a hamentash have three sides and filling?

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

Why is that?


texts: What did Rabbi Yannai understand about 'Mi Ha-ish'?

texts:
The Midrash [Leviticus R. 16:2] says:

A peddler used to make the rounds of the towns near Sepphoris, crying out: "Who wishes to buy the potion for a long life?" and drawing large crowds around him. Rabbi Yannai... said to him: Come here and sell it to me... The peddler... brought out the Book of Psalms and showed him the passage:
Who is the man who desires life, and loves many days, that he may see good? Keep your tongue from evil, and your lips from speaking guile.  Depart from evil, and do good. Seek peace and pursue it. [Ps. 34:13-15]
Rabbi Yannai said: All my life have I been reading this passage, but did not know how it was to be explained, until this peddler came and made it clear!

It is not clear to me what "explanation" Rabbi Yannai heard.  The biblical text is very clear and needs no further elaboration.  Is it that the peddler's brilliant advertising idea for selling copies of the Book of Psalms brought the teaching to life?  A bit weak.  Anything else in the Sources?


texts: What would qualify a Sedomite as a "righteous person"?

texts:
In Genesis 18:23-33, Avraham pleads with God to spare Sedom from the destruction it had earned through its wicked institutionalized cruelty. Eventually, Avraham extracts an agreement from God that the presence of even ten "צדיקים" - righteous people in the city would be enough to prevent its destruction. Unfortunately, even ten such people were not to be found, and the destruction proceeded on schedule.

I'm wondering what individuals would have had to do to qualify as one of these "righteous people." Would it be enough to personally abstain from participation in Sedom's system of oppresssion? Would ten people speaking out in favor of Avraham-style kindness and against Sedomite protectionism have been sufficient to protect the city? Would there have to be a demonstrable impact on Sedomite society from their speech, or would protests falling on deaf ears be sufficient? Or would God only save Sedom in the merit of ten people taking some sort of action beyond speech to bring about reform?


texts: Did Yehoshua Give Achan the Wrong Punishment?

texts: In Yehoshua 7:15 God tells Yehoshua that when he finds the man that took from the forbidden booty of Jericho he should punish him with burning. Yet at the end of that very chapter in verse 25 Achan is punished by stoning, not burning. Why is that?


texts: Tehillim: can one pray Psalm 119 for themself after having prayed for family and friends?

texts:
After saying Psalm 119, one prays for a list of others. Is inserting one's self, after one's own list of others' names inappropriate to this tefillah, or is it designed for healing both self and others? From what I have gathered, Tehillim seems to be most appropriate for petitioning for others' health recovery, as seen here:
 http://www.dailytehillim.com/119Tool.aspx?Sick=True

If Tehillim is mainly designed for petitioning for others' healing, what would be the recommendation for one to pray on behalf of their own illnesses, too? It has been suggested to me that petitioning can be inserted, for example, before the final 3 brachot of the shimonei esrei.


texts:
I was watching a debate where a Mormon claimed to a Christian that early Jews believed that other gods existed besides YHWH, but they only had a covenant with a single god (YHWH).  He never got a chance to share his references.  I suppose he could be referring to Talmud or something but I am not familiar with any Jewish writings outside of the Bible.

Does anyone know of any early Jewish writings that would either confirm his statement or at least explain where he might have gotten that idea from?

The words henotheism or monolatry have been used to describe this belief.

I can see how something like "Thou shalt have no other gods before Me" could be referencing gods which actually existed or it could be simply referring to non-existent "gods" that people claimed were real and would worship.

So I guess the question might also come down to, how did early/ancient Jews interpret that?  It's possible to believe other gods exist without worshiping them because you believe your god is more powerful.

I'm more concerned with Moses onward as much about God was clarified in the Torah and Mosaic teachings.

Any Talmudic or other references to support would be really cool thanks!


texts:
Shochtim these days are careful not to have even the slightness feeling/Hargasha on their knifes although this is significantly less than a "Pegimah".

Where is their sourse to be careful even for such minute Hargashos?


texts: Torah based on Mesopotamian (and other) sources

texts:
A lot of parallels that can be found between the earliest docoments of the Torah/Tenach and the Sumerian/Babylonian/Akkadian religions in Mesopotamia. This lead some to believe that the Torah was invented by men (compiled or cobbled together). Some even assume that Jews - who borrowed material and found inspiration from Mesopotamian and other indigenous, Canaanite, sources - did this during the Babylonian times.

People throw dates and facts at me in an attempt to prove Judaism is based on other religions or myths. But what I would like to know is how the Rabbi’s response to such allegations and what they teach about these sources?

How can I prove them wrong or at least give them some explanation from a different point of view?


texts:
The Shulchan Aruch states the meals on Chanuka are (only) permissible feasts (not seudas mitzvah) since these days were never instituted as days of festive meals.
The Ramma quotes an opinion stating the meals have some mitzvah associated with them as the Mizbeach was inaugurated in those days.

  ריבוי הסעודות שמרבים בהם הם סעודות הרשות שלא קבעום למשתה ושמחה: הגה וי"א שיש קצת מצוה בריבוי הסעודות משום דבאותן הימים היה חנוכת המזבח [מהר"א מפראג]

I am confused. Nobody argued that the miracle of the oil was insignificant and therefore the meals are not a seudas mitzvah. It was a wondrous event. There happened to be a technicality that they were not instituted as such. Why they weren't is irrelevant. How does mentioning another momentous occasion in those days help? There is no statement mentioning they were in fact instituted as days for festive meals, so what have we gained with mentioning the Mizbeach's inauguration over the Menorah's miraculous oil?


texts: Is there an opinion that plowing and harvesting on Shabbos are not punishable by Kareis and Skilah? If not, why?

texts:
Shabbos 70a records a dispute between R' Nassan and R' Yosi on how to interpret the seemingly extra passuk (Shemos 35:3):

  לֹא־תְבַעֲר֣וּ אֵ֔שׁ בְּכֹ֖ל מֹשְׁבֹֽתֵיכֶ֑ם בְּי֖וֹם הַשַּׁבָּֽת׃

  Do not light a fire in all of your dwellings on the day of the Shabbos.

According to R' Nassan, it's to indicate that if one violates several categories of Melacha, he's liable for each one of them, just as we see by lighting a fire that one is liable for it alone.

R' Yosi, on the other hand, learns the passuk differently:

  תניא הבערה ללאו יצאת דברי רבי יוסי

  It was taught in a Braisa: Lighting a fire was singled out as a prohibition -  the words of R' Yosi.

What does this mean? As Rashi explains:

  שאין חייבין עליה כרת וסקילה כשאר מלאכות אלא מה שאמור בה

  That one is not liable over it Kareis and stoning like the other Melachos, but rather what is said by it.

So, lighting a fire is singled out in order to indicate that it's unique in its punishment. But lighting a fire isn't the only one that's singled out. Consider Shemos 34:21:

  בֶּחָרִ֥ישׁ וּבַקָּצִ֖יר תִּשְׁבֹּֽת

  In your plowing and in your harvesting you shall rest.

This is expounded in Rosh HaShanah 9a to refer either not to days but to years and comes to prohibit plowing before Shemitah in preparation of Shemitah and harvesting Shemitah produce after Shemitah, or to indicate that just as one is not obligated to plow, so, too, the liability is only when he is not obligated to harvest, thus permitting cutting the grain for the Omer and Shtei HaLechem.

Is there anyone who expounds the latter passuk regarding harvesting and plowing in the same vein as R' Yosi by lighting a fire? If not, why?

(I don't ask according to R' Nassan's interpretation of the passuk of lighting a fire, as he indeed incorporates the passuk of harvesting and plowing into his interpretation of that of lighting a fire.)


texts:
The Posuk says (Devarim 28:68):

וֶהֱשִׁיבְךָ יְ־הֹוָ־ה מִצְרַיִם בָּאֳנִיּוֹת בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ לֹא תֹסִיף עוֹד לִרְאֹתָהּ
And the LORD shall bring thee back into Egypt in ships, by the way whereof I said unto thee: ‘Thou shalt see it no more again.’

Why on boats?


texts: Am I allowed to enjoy the smell emanating from a non-kosher place that cooks using milk and meat mixture?

texts:
I know that one cannot gain "Hana'ah" from meat and dairy mixtures. I understood the term "hana'ah" to mean "pleasure" or "benefit".

My neighbor makes wonderful-smelling Italian cooking. The smell wafts through the building walls, into the hallways, etc. It's almost impossible to avoid the smell, and most of the time it smells good. But, I can't exactly ignore the smell of her lasagna (I know what she cooks b/c I ask her.) which has meat sauce and cheese. Do I have to wear a clothes pin on my nose to avoid "hana'ah"? I don't know if they make such large clothes pins, nowadays!


texts: Is it permitted to make a Coconut Shell into a Kli (a cup) on Shabbos to drink out of it?

texts:
Is it an issue of creating a Kli (vessel) on shabbos?

There is a prohibition of making a vessel out of food (The Rambam says making cheese is prohibited because of בנין)

Is it considered a כלי מוסתקי - a flimsy vessel that is permitted to open on shabbos?

Is it considered חותלות - a protective wrapping?

See the Shulchan Aruch (314 1-8)


texts: Eicha 2:5 Targum - seemingly out of order

texts: Eicha 2:5 Targum translates תאניה ואניה as אבילותא ואנינותא. Does not Aninus come before Aveilus? How can this targum be explained?


texts: Is it permitted to trim a mustache during sefira if it is not bothering the person in any way with regards to eating but is bothering him in other ways?


texts: Why don't we have a weaning party like Avraham did?

texts:
וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל בְּיוֹם הִגָּמֵל אֶת־יִצְחָק׃
The child [Itzchak] grew up and was weaned, and Abraham held a great feast on the day that Isaac was weaned. (Rashi/B"R - 24 months) Ber. 21,8

Usually, we turn all of our forefather's behaviors into traditions even when they weren't commanded. But I don't recall throwing such a Seudah for my kids, neither participating in those of others'.
The Torah does not repeat that tradition for other descendants, but neither it mentions having circumcision, so we don't have a "one-time" claim.
Why this custom didn't make it into our tradition?


texts: Why is Parshat Yitro not called Va'yishmah, after its first word?

texts:
Following the logic of previous Parshios: Vayishlach, Vayetze, Vayeshev, Vayigash etc Parshas Yitro should be called Vayishmah as it starts with "וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן".

Many other Parshiot do start with verbs, such as Vayeshev, Veytzeh, Vayigash, etc.

Why not?


texts: My friend works a 9-5 job (lawyer in New York, New York). He's been through Yeshiva (Mesivta & Beis Medresh) and started off married in Kollel. He now works and has had a hard time learning the Daf due to lack of time. He's tried many shuirim and has tried b'chavrusah. So, does anyone know of a Pashut Gemara Rashi Daf Yomi shuir in 30 minutes or less?


texts: What is the earliest recorded source mentioning the custom of placing notes at the Kosel?


texts:
After the narrative of the battle of Siddim (between a coalition of four kings and a coalition of five kings). It's stated that the king of Sodom went out to meet Avram (see Bereshit 14:17) - followed up by a storyline of Melchizedek - and afterwards the story continues (verse 21) with: And the king of Sodom said unto Abram.

But what's the deal with Melchizedek why is the story broken to inform us that Melchizedek came, why was he there in the first place? what was his business? He wasn't involved in the war right?


texts:
In beitza (3:1):

אֵין צָדִין דָּגִים מִן הַבֵּיבָרִין בְּיוֹם טוֹב, וְאֵין נוֹתְנִין לִפְנֵיהֶם מְזוֹנוֹת. אֲבָל צָדִין חַיָּה וָעוֹף מִן הַבֵּיבָרִין, וְנוֹתְנִין לִפְנֵיהֶם מְזוֹנוֹת. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לֹא כָל הַבֵּיבָרִין שָׁוִין. זֶה הַכְּלָל, כָּל הַמְחֻסָּר צִידָה אָסוּר, וְשֶׁאֵינוֹ מְחֻסָּר צִידָה מֻתָּר:

One may not catch fish from a fishpond on Yom Tov nor give them food, But one may catch game or fowl from animal enclosures and one may put food before them. Rabban Shimon ben Gamaliel says: not all enclosures are alike. This is the general rule: anything that still needs to be trapped is forbidden but anything that need not be trapped is permitted.

What does Rabban Shimon Ben Gamaliel mean?

Is he differentiating between fishponds (that we are prohibited from fishing) and animal enclosures (which we may hunt), and then bring the general rule to show the difference between fish and fowl, and he agrees with tana Kama, and both agree with the general rule?

Or:
2) He says that we are allowed to fish from some fishponds, but not others, and/ or we are allowed to hunt from some game and fowl enclosures, but not all. And then Rabban Shimon Ben Gamliel finishes his view, and the tana Kama brings the general rule, to show the difference between fish and fowl. And Rabban shim’on Ben Gamliel is arguing on the tana Kama, and the tana kama brings the general rule?
Or (related but slightly different):
3)  He says that we are allowed to fish from some fishponds, but not others, and/ or we are allowed to hunt from some game and fowl enclosures, but not all. And then Rabban Shimon Ben Gamaliel brings the general rule to show which enclosures one is permitted to hunt from, and which one is prohibited to hunt from. And he argues with the Tana Kama, and brings the general rule?
Kehati brings a view that seems like it makes sense with the second or third possibilities, but he starts it with “Yeish Omrim”, which seems to imply that others go by the first possibility.


texts: What's the meaning of fasts, is it only a physical deed of abstain from food and drinks? Because often in scriptures it's listed or placed in context of prayer, repentance, mourning or done to show a certain depending on HaShem. What has a physical deed of abstaining from food and drinks has to do with all of this? It helps us humble ourselves or afflict ourselves but where does this lead to, what is it's meaning to do this through fasting?


texts:
I am planning to make a Sheva Brachot meal in my home. But, it seems that we have only 7 men. A guest told me that we need a minyan of 10 men. I'm not sure. I know that you can have zimun with at least 3. My assumption is that Sheva Brachot is somehow attached to the zimun as it immediately follows benching, and there are also some minor changes to the beginning of the zimun phrasing, as well.

I'm not asking for psak, here; just for some sources on the matter.


texts: In the time of the Second Temple, did the high priest still dress in the tent of meeting?

texts:
Leviticus 16:23-24a says, “Then Aaron is to go into the tent of meeting and take off the linen garments he put on before he entered the Most Holy Place, and he is to leave them there. He shall bathe himself with water in the sanctuary area and put on his regular garments."

Where did the high priest store his garments once the Temple was built?  (I'm specifically asking about the second Temple.)  Did the tent of meeting exist next to the Temple? Was there a separate room in the Temple used in place of this tent? Was it attached to the Temple or separate? If separate, where was it located?

Where did the high priest keep his clothes when serving in the Temple?


texts: Should one sit shiva for a non-Jewish relative? Say your mother is Jewish and your father is not, and he dies.


texts:
Rav Lau cites the RM"A that nachem is said in birkat hamazon on Tish'a b'av. He adds that it would be said at any time of day, as it's "not connected to zman tfilla".

Why does "zman tfilla" impact the recitation of nachem in the amida, restricting it to mincha?


texts:
According to the gemara (Megilla 29b, S"A O"C 685) there is a mitzvah to read the special reading of Parshat Zachor on a particular Shabbat (before Purim). This mitzvah is listed as one of the 613. I have been studying the sources and the discussion and am left with many questions, including "why is there no bracha on this mitzvah?" and "is the essence the remembrance or the (particular) reading from the torah?" but I'll skip that for this question:

The gemara discusses in Megillah 18a that remembrance has to be performed through reading from a scroll (like a megillah or a torah) -- not by heart and not from anything else. In fact, this commanded remembrance is said to be the only min hatirah mandated torah reading! But there are 6 zechirot that we have in our siddurim including 3 which use the same imperative language of "zachor" as is used to tell us to read Parshet Amalek.

If they are all zechirot, and the gemara says that zecher is performed through reading from a scroll, why are we not required to read the other sections of the torah at least once a year to be mekayem those mitzvot mide'orayta on the same level of magnitude as the zechira of Amalek?


texts: Why בניו if Yishmael is the Only Son Now?

texts:
Bereishit 18:19 says:

כי ידעתיו למען אשר יצוה את בניו וגו׳

At this point Avraham’s only son is Yishmael.  Why does the pasuk say בניו and not בנו?  Does he have more than one son now?  Rashi even says יצוה is לשון הוה.


texts:
Rachav's home was built into the wall of Y'richo, with an outward-facing window (Y'hoshua 2:15, M'tzudas David). This window had to be recognizable when the Jews destroyed the city, so they'd know to spare the people in her home (2:18). But the walls of the city came down before the Jews destroyed the city and spared whoever was in Rachav's home (6:20–23). What's going on?

(One can perhaps answer that, as the wall sank into the earth rather than "tumbling down" (as the song says) (Radak 6:26), perhaps Rachav's home sank as part of it, the rope that distinguished her home was visible above the earth (as its bottom end didn't sink into the earth), and they got her out through her ceiling (which she had access through, per 2:6). But that seems a slight stretch, and I'd love a source for it — or for another solution to this seeming contradiction.)


texts: What to do when the Rabbi is on vacation

texts:
If a person has one Rabbi to whom they ask all of their questions, and that person is unreachable, for whatever reason, and an urgent, time-sensitive question arises, what should their course of action be?  Are there any criteria for determining who to ask in that situation?

Assuming they do ask someone else, and receive a psak, should they ask their Rabbi when he returns to know what to do in the future, or is the psak they received now binding for them?


texts: Who asked Rav Moshe about capital punishment?

texts:
There is an interesting t'shuva in Igros Moshe Choshen Mishpat vol.2 #68 (pt. 1 pt. 2) in which he explains the extreme rarity of capital punishment in Jewish law, especially in modern times. It is addressed to a "sar ham'dina" (government official?) and opens and closes with very nice praises for the same. The t'shuva is dated Purim 1981.

Who was the questioner? How did he understand Rav Moshe's answer?


texts: Receiving and opening a package on Shabbat

texts:
I have been notified by my USPS Tracking that my package will be delivered to my door this Shabbat. Am I allowed to open it on Shabbat?

Note: If someone could help me out with the tags, that would be great.


texts: Is there proof that we never skipped a day of the week?

texts:
Bereshit begins with the first 6 days and the Shabbat. The assumption is then that after that day, Mankind kept track of the day of the week all by themselves until today.

Are we sure that no one made a mistake between creation and today? Skipped a day? Are we sure that today is Sunday and not really Monday?

There have been generations that did not care about Shabbat (until the Hebrews I guess), and maybe they didn't care about weekdays? Maybe Noah on the Ark was not always able to keep track by himself? Or just in general - isn't a mistake possible?


texts: Why do people step back three steps before the Amidah (as mentioned here in Mishnah Berurah, S'if Katan Gimmel) if the Gemarah only mentions stepping three steps forward? Is there a kabbalistic source or is it just practical and not really a requirement (as the Mishnah Berurah quotes from E.R.)?


texts:
Some spiritual disciplines have a concept of a "water fast" (see https://en.wikipedia.org/wiki/Water_fasting), during which one consumes only water, tea w/o sugar, etc.

Clearly, consuming even water is prohibited on standard Jewish fast days. However, does Jewish law possess any concept of a water fast, such as for a penance, personal fast day, etc? I'm aware of the custom of refraining from food but not liquids before visiting the kever of a tzadik, so I'm curious if this applies elsewhere. Thanks!


texts: Are/were there any halachic Jewish communities that do/did not have a daily custom of wearing a garment obligated in tzitzith (e.g. tallith katan/tallith gadol)?


texts:
My understanding is that (according to at least some Hebrew grammarians) a chirik is classified as a short vowel if it is part of a closed unstressed syllable, and otherwise it is long. A 'short' chirik is always written defective, whereas a 'long' chirik is often, but not exclusively, written plene.
This distinction may impact the pronunciation of the syllable containing the chirik, and will also effect whether a sheva which follows it is nach or na.
Now, assuming this is correct, what is the status of a chirik with a meteg? Is this an unstressed 'short' chirik or a stressed 'long' chirik? Or is it ambiguous?
The reason I suspect that there may be some ambiguity here is due to examples such as הִשְׁמִֽדְךָ֖ in Devarim 7:24 where my Tikkun Simanim marks the sheva on the dalet as na, implying that the chirik on the mem is treated as a long vowel.
Contrast this with תִּֽהְיֶ֖ה in Devarim 7:14, where, despite the meteg on the tav, the chirik must be a short vowel, as the guttural heh cannot take a sheva na.
Bottom-line question: is there an algorithm for determining when a chirik is a classified as a long or a short vowel? Are there exceptions?


texts: Elijah the prophet as one who appears in times of need

texts:
Various Christian commentators state that Jewish literature represents Elijah as one who appears from heaven to help in times of need.

The only example given is contained in the Babylonian Talmud Tractate Baba Mezi'a 114:

  Rabbah b. Abbuha met Elijah standing in a non-Jewish cemetery. Said he
  [Rabbah] to him [Elijah]: Art thou not a priest: why then dost thou
  stand in a cemetery? — He replied: Has the Master not studied the laws
  of purity? For it has been taught: R. Simeon b. Yohai said: The graves
  of Gentiles do not defile, for it is written, And ye my flock, the
  flock of my pastures, are men; only ye are designated 'men'. — He
  replied: I cannot even adequately study the four [orders]; can I then
  study six? And why? he inquired. — I am too hard-pressed, he answered.
  He then led him into Paradise and said to him: Remove thy robe and
  collect and take away some of these leaves. So he gathered them and
  carried them off. As he was coming out, he heard a remark, 'Who would
  so consume his [portion in] the world [to come] as Rabbah b. Abbuha
  has done?' Thereupon he scattered and threw them away. Yet even so,
  since he had carried them in his robe, it had absorbed their
  fragrance, and so he sold it for twelve thousand denarii, which he
  distributed among his sons-in-law.

Are there other stories in Jewish literature that would support the claim that Elijah was viewed as someone who comes to help in times of need?


texts: Why didn't Avram pass through the pieces?

texts:
In short I was told a covenant in ancient days was made by cutting a animal and each party of the covenant would pass through the pieces in order to affirm the covenant.

I always thought this was what happened at the Brit Bein Habetarim (Bereshit 15, see verse 17 in particular), but then I noticed Avram didn't or wasn't invited to pass between the pieces, but it was just an image of a flaming torch representing HaShem passing through. This made me wonder whether or not it has anything to do with the Brit Milah which Avram had to perform himself.


texts:
I heard of a Hassidic rabbi performing a Brit Milah on a child whose father is Orthodox but whose mother is not.  The mother is Jewish but not observant.

Why is it ok for an Orthodox rabbi to perform Brit Milah on someone who isn't going to be Orthodox?


texts:
Are there sources on the death to Daniel?
Is there any truth in that there is a source that says Haman killed him?


texts: "But Rahab the harlot ... dwelt in the midst of Israel, unto this day"

texts:
This is from Yehoshua' 6:25.

Assuming she was a harlot and not, as some suggest, an innkeeper, what exactly does this mean? Did she convert? Did her conversion remove the stain of being a harlot from her (presumably because she is a new person)? Would she not be liable for punishment for her past sins? Would she have been able to marry any non-Kohen (a Kohen is prohibited from marrying any convert)?

Note that I assume most of this question can be answered with a simple "yes", any convert can be fully integrated into Klal Yisrael, including marrying any non-Kohen, even known prostitutes. But I am asking mostly for certainty about a)that assumption and b)whether she in fact converted.


texts:
Who knows three hundred and six?
?שישה ושלוש מאות - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 306.
And that which can be classified as lazy gematria, you must shoo away.
Check out mi-yodeya-series for the previous three hundred and five entries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.


texts: Can a mourner/avel learn Torah on Shabbat?

texts:
If I'm not mistaken a mourner in the 1st 7 days, during the Shiva cannot study Torah (except for mourning-related Torah study) as it brings joy to a person.
Firstly is this Halacha or a Minhag?

However does this apply on the Shabbat as well?

Please provide sources if possible.


texts: To the best of my knowledge there is only 1 full work that was authored by a rabbi from the period of the tanaim or amoraim is the work seder olam by r' yose ben chalafta. I would like to know if there are any other books that have a single author from this same period


texts: What is the source of the story of the Jewish Soldier who during the Revolutionary War inspired George Washington by lighting his Menorah? Also who is the soldier who was in this story, and did George Washington actually give him a medal that was engraved with a Menorah on it?


texts: Why were there no Jewish philosophy tracts until the Rasag?

texts:
Jews had their first bump into philosophy when Alexander the Great conquered Israel (in the early Tanaic period). Since then, we lived under the Greeks and Romans for a few hundred years. Both of those nations had their philosophers (Romans not so much, but a lot of Greek philosophy continued on through them).

Yet, the first "philosophical" work was the Rasag, who lived a few hundred years after the Amoraim. There are a few debates that are recorded between Rabbis and "Elders of Athens" and Rabbis and Sadducees, but they are mostly Rabbis pushing them off and not a true attempt at learning (and teaching) philosophy.

Why do we not have any of the "philosophy" of the Tanayim/Amoraim? Did they not hold of this study? If not, why did the Rasag and Rambam study it?


texts:
Shulchan Aruch, Orach Chayim 5:1, in my own (slightly loose) translation:

  One shall intend, in benedictions, the meaning of the words. When he mentions the name [of God, viz the tetragrammaton], he shall intend the meaning of its pronunciation as the adnus name, that He is master of all (שהוא אדון הכל), and he shall intend the meaning of its spelling as the havaya name, that He was and is and will be.

What does the adnus name, "that he is master of all", mean exactly? Some possibilities I can think of:

Everyone must obey him.
He controls every occurrence.
He controls every creation.
He created every creation.

Is it any of those? Perhaps something else?


texts: Why do we forgive past incarnations every night?

texts:
In the first paragraph of Krias Shema Al Hamita, we say that we forgive:

...לְכָל־מִי שֶׁהִכְעִיס וְהִקְנִיט אוֹתִי אוֹ שֶׁחָטָא כְנֶגְדִּי בֵּין בְּגוּפִי בֵּין בְּמָמוֹנִי...
...anyone who has angered me, or sinned against me, either physically or financially...

My question is on the phrase:

...בֵּין בְּגִלְגּוּל זֶה בֵּין בְּגִלְגּוּל אַחֵר...
...in this incarnation or in any other...

How come every night we say that we forgive people from previous incarnations, it's not like someone can bother us in the past from last night until tonight?


texts: Did the Talmudic rabbis know about America?

texts: Is there any evidence in the ancient Sources that the Talmudic rabbis were aware of the existence of America?


texts: For those that consider Chabad to be heretical, would a woman that received a Get from their Beis Din require another Get?

texts:
For those that hold that Chabad are heretical in one way or another (see Rav Shach's speech, Rabbinical Council of America (1996) etc.), would a woman that was given a Get from their beis din require another get in order to remarry?

There are those that will not eat the wine or meat of a Lubavitcher etc.


texts:
I have a question that I've asked to multiple rabbis but that remains unanswered:

  Dear Rabbi:

  Question about Parasha. In Exodus 10:19 the locusts enter the Red Sea. What is the connection with the Egyptians who also drowned in it?

  Yours Sincerely,

  Jerry
  Netherlands


texts: What is the original source for the story of the writting of the Akdamus?

texts:
the story is discussed in this question What exactly is the story behind the person who wrote the Akdomus (said on Shavous) where a source is give as this book http://www.hebrewbooks.org/pdfpager.aspx?req=31123&pgnum=25

being as the story is alleged to have happened early in the era of the Rishhonim, I do not see how this book (written by someone who died just over 250 years ago) could be considered a primary source.
What is the original source for the story?


texts:
On the one hand, we pray that our sins should become white like snow (kashelek yalbinu). On the other hand, we repeatedly find snow representing negative feelings: "Vayosifu Od SNOW oso" and "Eis le'ehov v'eis li'SNOW". So which is it?
P.S: Additional mekoros about snow welcome.

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


texts: The time periods of the Acharit HaYamim?

texts:
Could someone please explain me the concepts of the following terms?
What do the different periods in time refer to and stand for?
- Olam Hazeh
(Acharit HaYamim)
- Olam Haba
- Yemot HaMashiach
- Techiyat Hametim

(Source Ikar 5: http://www.rabbimanning.com/wp-content/uploads/2013/06/13-Ikarim-The-Thirteenth-Ikar-Resurrection.pdf)


texts: Does a coffee grinder require Tevillah (immersion) in a Mikvah?

texts:
I recently bought a coffee grinder with non-removable burrs (rather than a blade). The only parts of the machine that is actually of a substance that requires Tevillah are the burrs themselves. I assume that the motor is also made out of metal, but since the motor does not touch the coffee beans, it does not require Tevillah.  Do the burrs need to be immersed?

There are a few factors that lead to my uncertainty:

They are made of metal - Metal is a material that would require Tevillah under the right circumstances.
They come in direct contact with the coffee beans and grind them up - This might require Tevillah as an act of food preparation.
Another act of preparation is required for the beans to be "edible" (ie, brewing the grinds) - Generally speaking, if another act of preparation is required, the owner is advised to immerse it without a Berachah.  I assume this is because of doubt as to whether or not Tevillah is required.  See, for example, this article advising Tevillah without a Berachah for meat grinders: http://www.kashrut.com/articles/tevilas_keilim/
The beans/grinds themselves are not eaten as food. Hot water is poured over the grinds (in the case of drip coffee or espresso) and then extracted, with the flavor, nutrients, color, etc. of the beans/grinds, or the beans/grinds are brewed in hot water and then separated from the final drink (in the case of a press). - I wonder if this would be akin to the level of preparation of clippers used to pick herbs that are used for flavoring but not actually eaten (or even eaten in small quantities), such as dill or cilantro.  Do such clippers require Tevillah if the harvester/farmer is Jewish?

I am aware of the possible solution of completely disassembling the unit, removing the burrs, replacing the burrs and reassembling the unit, effectively making myself the final "builder" of the grinder, obviating the necessity to immerse it altogether.  I am trying to avoid this solution, as it not only may void my warranty, but my own inexperience with this type of activity may risk rendering the unit ineffective or, possibly, dangerous.

Please cite your sources if you can.


texts:
In Brakhot 61a and Eruvin 18b, Rav Naḥman bar Yitzḥak quotes a nonexistent pasuk:

  מתקיף לה רב נחמן בר יצחק אלא מעתה גבי אלקנה דכתיב וילך אלקנה אחרי אשתו

Tosafot there says it is a mistake since we don't find such a pasuk anywhere. How do other commentators (Rishonim and Aḥaronim) approach this issue?


texts: Does a witness in a criminal case have to "volunteer" information?

texts:
I have to admit, that I have never been a witness in a criminal case in U.S. However, I asked a lawyer about the swearing to "tell the truth, the whole truth, and nothing but the truth."

Truth is that in the U.S., a witness is not required to tell the whole truth. That means that in a criminal case, if he knows information that would help the prosecutor or defense in the case, he does not need to divulge this information if he is not asked. Someone has told me that in England, it is a requirement, and the witness can be penalized if he doesn't divulge this information. (I can't verify the truth of that info, myself.)

My question here is what halacha is? Does a witness need to divulge information that he knows no matter what, or only if he is specifically asked by the judge?


texts:
The Talmud says:

חכם קודם למלך ישראל חכם שמת אין לנו כיוצא בו מלך ישראל שמת כל ישראל ראוים
למלכות
-- A Torah Sage comes before the king of Israel, because if a Sage dies, we have no one like him to replace him, but if a king of Israel dies, all of Israel are fit for royalty. [Horayot 13a]

Doesn't a king of the Jews have to descend from King David?


texts:
Messianic Judaism is a heretical offshoot of Judaism which maintains that Jesus was the Mashiach which may violate the prohibition of avodah zarah (see above link). Would the tefillin or tallit* used by a Messianic be assur to use as a result and how would they be treated?

*Assuming it has none of their iconography, see here for a particularly strong example.


texts: Why might we think that Moses did not write Parashat Bil'am?

texts:
In Bava Basra 14b, a ברייתא is quoted as saying "Moshe wrote his book (i.e. the Pentateuch), Parashat Bil'am, and [the Book of] Iyov." Why did the ברייתא even raise the issue of Moshe's authorship of Parashat Bil'am?

Does "Parashat Bil'am" in the ברייתא refer to Parashat Balak, which speaks of Bil'am, or another book?  If so, do we know more about this book?


texts: How does a verse in Yirmiyahu prove that one should say "אני ה' אלהיכם אמת" without interruption

texts:
In Talmud Berachot end of 14A, beginning of 14B, a reason is given why one does not make an interruption between "Ani Hashem Elokeichem" of the end of Shema, and "Emet":

א"ר אבהו א"ר יוחנן הלכה כר' יהודה דאמר בין אלהיכם לאמת ויציב לא יפסיק א"ר אבהו א"ר יוחנן מאי טעמיה דרבי יהודה דכתיב וה' אלהים אמת

Because there is a verse in Yirmiyahu 10:10 which says "וה' אלהים אמת", we therefore do not make a break between "אלהיכם" and " אמת ויציב" when saying Shema:

וַיהֹוָה אֱלֹהִים אֱמֶת הוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם מִקִּצְפּוֹ תִּרְעַשׁ הָאָרֶץ וְלֹא יָכִלוּ גוֹיִם זַעְמוֹ:
But the Lord God is true; He is a living God and the King of the world; from His anger the earth quakes, and the nations cannot contain His fury.

I don't understand this proof, and I'm looking for an explanation. What is the proof from the verse in Yirmiyahu? How does the fact that it says something similar in Yirmiyahu necessitate it in Shema?


texts: Is there a way to lein Taamei Emes that includes mesharsim?

texts:
I learned to lein Taamei Emes a few years ago using this link, which I found in a comment here on MY.

However, the tradition recorded there only takes the mafsikim into account, and all the mesharsim, with a couple of exceptions, are treated equally.  Some of the secondary stresses, like tzinoris, are completely ignored.  Does anyone have a way to lein that take ALL of the trop, or at least more of them, into account?

My primary motivation here is to get a sense of the grammar implied by the trop, which is very complicated as I found when writing this answer.  I'd prefer a real tradition if that exists, but I'd be ok with a method that's reconstructed or even just made up in a systematic way that respects the grammar.  (Of course, it should be honest about where it comes from.  I don't want another Yerushalmi Kodshim.)


texts:
Inspired by Tasting the meaty Shabbos food on erev Shabbos Chazon: can one swallow?

Per Mishna Berura 551:70 it is not permitted to feed children meat during the 9 days unless the child is weak. May one give a child a Meat meal on Erev Shabbos Chazon if they are always served on Erev Shabbos a meat meal? Perhaps this is considered their Shabbos meal where they may be allowed to eat meat?


texts:
Inspired by this question on Biblical Hermeneutics.

What were the Nephilim mentioned in Bereishis and in Bamidbar?

Bereishis 6:1-4

  The Nephilim were in the earth in those days, and also after that, when the sons of God came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.

Bamidbar 13:33

  And there we saw the Nephilim, the sons of Anak, who come of the Nephilim; and we were in our own sight as grasshoppers, and so we were in their sight.'

Which commentaries speak about it?


texts: Can a husband divorce his wife while maintaining financial relations with her?

texts:
The passuk (Devarim 24:1,3) describes a get as a ספר כריתות, a “book of separation.” To that end, Chazal derive that a get must completely separate between them. A classic example of this is that a get given on condition must have an “end date” for the condition; a man can give a get on condition that his wife not drink wine during the next 30 days, but he cannot give it on condition that his wife not drink wine ever (Gittin 21a, etc.).

Does this extend to financial relations between them? If a woman rented property from her husband, must she terminate the lease for the get to be valid, or does the requirement that the get sever their connection only refer to things within the get’s power to sever, i.e., their original marriage? While I have never heard of such a Halacha, this question arose as I was attempting to answer this question, and I realized that this point was not as as clear as I imagined it was.


texts: Nowadays it is common for women to use 'one-time' disposable bedika cloths. Can these be laundered for reuse? My reason to think that this may not be possible is simply because I have never heard of the practice to do this. Furthermore, it could be more reasonable to assume that women in the past did launder their bedika cloths due to possible lack of availability in more remote places.


texts:
Flattery is forbidden

talmud:

  Rabbi Elazar says: Any person who has flattery in him brings wrath to the world, as it is stated: “But those with flattery in their hearts bring about wrath” (Job 36:13). And moreover, his prayer is not heard, as it is stated in that same verse: “They do not cry for help when He binds them.”

There are exceptions for example your wife for peace, you teacher to teach you and for peace (to protect yourself)
Pele Yoetz

  flattery our Sages allowed towards a person’s wife, for the sake of domestic peace, and towards his rabbi, so that he should teach him Torah. A person is also allowed to flatter wicked people due to the ways of peace.

but it is good to be nice (to say what people what to hear, even when it is not "true") always and to all peaple/creations
talmud:

  Beit Shammai said to Beit Hillel: In a case where the bride was lame or blind, does one say with regard to her: A fair and attractive bride? But the Torah states: “Keep you from a false matter” (Exodus 23:7). Beit Hillel said to Beit Shammai: According to your statement, with regard to one who acquired an inferior acquisition from the market, should another praise it and enhance its value in his eyes or condemn it and diminish its value in his eyes? You must say that he should praise it and enhance its value in his eyes and refrain from causing him anguish. From here the Sages said: A person’s disposition should always be empathetic with mankind, and treat everyone courteously. In this case too, once the groom has married his bride, one praises her as being fair and attractive.

rashi

  לעשות לאיש ואיש כרצונו

rambam

  הָיָה דִּבּוּרוֹ בְּנַחַת עִם הַבְּרִיּוֹת וְדַעְתּוֹ מְעֹרֶבֶת עִמָּהֶם
  his social conduct is [attractive] to others

what is the difference? (when is it being nice when is it flattery?)
sources please


texts: Why introduce holidays with the word "yom"?

texts:
In Ya'aleh V'yavo, in tefilla for the 3 regalim and in Kiddush for the regalim, we have options for the particular Yom Tov. The specific day is listed, and is always introduced with the word "b'yom" (on the day).

One example:

  לְחֵן וּלְחֶסֶד וּלְרַחֲמִים. לְחַיִּים וּלְשָׁלום בְּיום:

  בראש חדש - ראשׁ הַחדֶשׁ:

  בפסח - חַג הַמַּצּות:

  בסוכות - חַג הַסֻּכּות:

  הַזֶּה

Why does the formulation codify the "b'yom"? If the phrase was "ul'shalom b'rosh hachodesh", or "ul'sason b'chag hamatzot..." would it lose anything in terms of meaning? Is the double language of calling it a day and a chag necessary?


texts: Where else in Tanach are there the words "Ish Yehudi" besides Megilas Esther?


texts: What is the order for putting on a tallis katan in the morning?

texts: I heard that upon waking up, even before washing al netilas yadayim, you put on your tallis katan, then wash your hands, use the bathroom, wash hands again and then make an al netilas yadayim....and then a bracho on the tallis katan (this is all in order not to walk more than 4 amos without wearing tzizis). Is this correct? I was learning the Mishna berurah (8:2) that says that you should only make the bracho on a tallis katan BEFORE you are about to put it on, which would be much later until after using the bathroom. What should be done? - 1) put the tallis katan on before netilas yadayim or 2) after you've used the bathroom and washed your hands and are able to say the bracho do you then put it on?


texts: Gifting a kosher product one wouldn't eat or drink

texts:
Can a Jew give his Jewish friend a product which is kosher m'ikar hadin if the person giving it would not eat or drink it himself?

The product could be e.g., kosher meat which is not glatt, scotch which was finished in sherry casks, a snack with powder milk which is not halav Israel. All of these are considered kosher by major certifications (Rabbanut Israel, London Beit Din, OU respectively). But some people are stricter with themselves.

Does it make a difference if one knows if his friend eats of these products? Or if he tells him explicitly what the 'issue' is?


texts: Nishmas Chaim / Rav Chaim Berlin - searching for his tshuva on men and women shaking hands

texts:
Regarding the sugya of men and women shaking hands, I saw a few places who source the Nishmas Chaim who explains his shitta. They source it as Nishmas Chaim Siman 135 and some add (anaf) 6. However, I looked it up in all 4 sections (I assume it would be in Even Haezer) and did not find any mention of this concept.

Can someone please direct me to the correct tshuva?


texts:
How many letters are in the Torah?
How many words are in the Torah?
How many verses are in the Torah?
How many chapters are in the Torah?
How many letters, words, verses, and chapters are in every sefer of the Torah?
How many letters are in the Tanach?
How many words are in the Tanach?
How many verses are in the Tanach?
How many chapters are in the Tanach?
How many letters, words, verses, and chapters are in every sefer of the Tanach?
I just want to get a sense of the size, and to compare it with other texts.


texts:
I have observed a Phenomenon among older Eurpoean Jewry ( i.e. Yiddishe mammes and bubbes) not to display pictures of their children or grandchildren ( eineklach) in open areas for fear of ayin hora.

[And if they do show someone the pictures ( when they can't hold themselves back), there is a custom that the other person spits as if to ward off the ayin hora, well not really spit but they make the tzu tzu noise as if they are]

Does anyone know of a source for this and how far does it extend?


texts: Who is the accepted author of Psalm 137, and if it was David Hamelech, then is it accepted as a prophecy?


texts: Downloading a book when you've already bought a physical copy

texts:
I'm starting college this semester, and my friends and I are discovering that some of the required books for our courses are seriously expensive. We've had some discussion about the ethics of downloading books from websites like Library Genesis and other websites that host copies of the textbooks that we need. I understand that there is some discussion about downloading books generally, but we were wondering if within that discussion there is reason to be more lenient when someone holds a physical copy of the book in question. I mean, let's say I already bought the textbook for my biology course -- if we're talking about stealing the idea (because, of course, downloading a book does not include the taking of a physical object), then I already have legal access to the ideas contained in the book, don't I?
Does it make a difference if the book is offered as an e-text by the publisher? Does it make a difference (as one commenter implied) if I would pay for a digital copy, were it not free?

I understand that this place isn't a place to get a legitimate psak, but I'm just looking for ideas to bounce around until I get a chance to ask my rabbi.

Thanks,

Samuel


texts: Why did God take 6 days to create the world?

texts:
Generally we assume that God is omnipotent, and could have created the world in a single day/act, so He must have had a reason to organize creation into 6 days.  Why?

In other words:

Why didn't God create the world in one big act of creation?
Why did God choose to create the world in 6 days, as opposed to any other number?  (Probably related to this question when you count in the Shabbat day.)


texts: PTIJ: If Bernie Sanders had been elected, would Eruvei Chatzeiros have become unnecessary?

texts:
The way Eruvei Chatzeiros works is by making it like everyone who participated owns a part of the others' property.
Since Bernie Sanders ran on a communist platform, had he won, everyone's property would have been owned by everyone, anyway. In that scenario, would Eruvei Chatzeiros have been moot?

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


texts: How animals populated different continents after the flood?

texts:
What are some understandings as to how animals populated different continents after the flood?

Did some species of animals survive the flood? Or are we to understand that the flood only affected the parts of the world that were populated by humans? Or is there a source that animals were recreated in distant parts of the world after the flood? Or what?


texts:
The Hammurabi code is one of the oldest preserved codes of law dating back to 1772 BCE. This is roughly the time after the flood (-2105BCE), the tower of Bavel (1765BCE) and the Patriarchs.

Although the laws are starkly different from Jewish law there are those that bear resemblance e.g. 'eye for an eye, tooth for a tooth'. Is there any way of postulating that he Hammurabi code could have derived from the 'Jewish philosophy' of the time (be it from Noach, Avraham, Shem, Ever, etc.)?

Is it also possible that Jewish laws that were coded formally later, derived as improvements/successors to earlier laws such as the Hammurabi code? And is the Hammurabi code mentioned at all in Jewish scripture?

(There seems to be inconclusive discussions about this topic in secular scholarly writings. One suggestions is that Hammurabi is Amraphel Melech Shinar mentioned in Bereishit (14:1), at the battle between the four and five kings, however Rashi says that this refers to Nimrod)


texts: Criteria for special formats of some chapters in the Tanach Scrolls

texts:
Usually, when writing verses in Tanach Scrolls, words are written across the column from the right margin to the left (except, of course, for required Parsha spacing.)

I have seen two "special" formats:

The "brick" layout, which seems to be reserved for "songs". Examples:

Shirat Hayam (Song of the Sea) in Shemot
Devorah's song in Shoftim (Judges)
David's song in Shmuel II (Samuel II)

The 2 column straight layout. Examples:

Ha'azinu near the end of Sefer Devarim (Deut.)
Words beginning "To everything there is a time" in Kohelet (Ecclessiastes)
List of Haman's 10 sons in Esther
Tehillim, Mishlei, and most of Iyov

The 4 column straight layout. Example (the only one?):

The kings in Yehoshua

What common theme or criteria are used to decide which layout to use for which of these areas?

From what I can tell, the "brick" layout seems to reserved for "songs", though ha'azinu is called a "song" and it has the 2 column layout.

Why are these specific layouts appropriate for these areas? (I.e. - why choose one layout vs. the other?) Why does it get any layout at all? Why not leave the writing straight across as with everything else?