texts: Why is "Moses was the greatest of prophets" a principle of faith?

texts:
The 6th and 7th of the Rambam's 13 principles of faith (ikkarim) are:

God revealed Himself through the prophets
Moses was the greatest of prophets

Why the 7th as a separate principle?  The Rambam himself gives four reasons:

-God did not speak to the other prophets face to face.
-God spoke to them in their sleep or when they were in a trance, not in broad daylight.
-When God would speak to them they would lose their faculties because of the intense experience [Dan. 10:8ff, 10:16].
-They could not communicate with God whenever they wanted to.

None of this applied to Moses.

That's all well and good, but I still don't see how it adds to what Jews believe.  With the same logic, you could spell out what the Messiah will do, what the World to Come will imply, etc.  Why is that 7th principle there, instead of subsuming it in the 6th?


texts: What is the precise meaning of the word "avicha"?

texts: I search the meaning of the word "Avicha" (not sure how it is written in hebrew. I have seen it used in the terms "Mussar Avicha", "Birchos Avicha", "elohai avicha" etc. but I can never find the translation of just the word itself "Avicha".


texts: Is it acceptable under kashrut to eat tyrannosauridae meat?

texts:
Theoretically speaking, if tyrannosaurs were still present these days, or in some way or another brought back, would they be kosher?
Let's assume that they are properly slaughtered and prepared.


texts: What is the biblical explanation for each of the fingers?

texts: I remember learning once that each of the fingers served a different purpose. I don't recall if this was in Talmud or Shulchan Aruch. What do our sources say is the purpose behind each of the different fingers?


texts:
I'm wondering if it is forbidden to go onto a moving train on shabbos.

I'm having a hard time understanding the answer I heard before: the extra weight causes the train to use more power.

I thought about that answer for a while, and I realized that it would be such a small amount of work being done it must be nullified.

So, is it forbidden to go onto a moving train on Shabbos? If so, why?

EDIT: the case I have in mind here is not related to that if a subway. With the case of a subway, there's the issue of paying etc.. I'm simply wondering about why the added weight you cause by jumping onto a slow moving (freight) train  (let's say, to not confuse this with a subway case) is forbidden on shabbat.


texts:
Generally speaking, if Reuven tells Shimon to violate a mitzvah on pain of death, Shimon may - possibly must - violate it.

Let’s say that Reuven comes to Shimon and says that if he doesn’t violate a mitzvah he will kill Shimon’s wife and children. Is Shimon obligated to violate the mitzvah in order to save his family’s life? May he violate it in order to save his family? Does it matter which mitzvah it is?

Let’s assume that he can’t just kill Reuven to save his family, or call the cops, or any other trickery. If he doesn’t violate this mitzvah, his family is dead.


texts: XX century Aliyah, State of Israel, and righteousness of the Jews

texts:
(please excuse if the title does not capture the question. Feel free to edit)

On the one hand, during the first half of the XX century, a significant number of Jews returned to the land of Israel (something it seems to be called Aliyah). Then, immediately after the WWII, the State of Israel is created.

On the other hand, it is a constant theme throughout the Tanach that the Jews prosper in the land of Israel when they adore G-d and remain loyal to the covenant/law, and are dispersed from the land when they adore other gods and do not remain loyal to the covenant/law.

Given the latter, can the former be understood in terms of some significant "repentance" and turn to righteousness by the Jews in terms of loyalty to G-d and his covenant/law?


texts: Why is there a 'monkey' drawn in this old script of Tefillat Ha'Geshem?

texts:
I found this photo printed in a Russian/Hebrew booklet about the Days of Awe. The caption says that this is part of Tefilat HaGeshem, but non specifically says that it is 'ancient' and handwritten.

Is there any symbolic Jewish reference relating the 'monkey' in the drawing, who is (seemingly) using a spoon to eat something from a pan, and Tefillat HaGeshem? I write 'monkey' however, since it doesn't have a tail it most resembles a gibbon (rather than the great apes; although I don't trust that such drawings of natural objects would necessarily provide an accurate representation of the actual animal).

Suggestions that may be worth exploring (after discussion with people):

The 'monkey' eating is a symbol of abundance in food (i.e. we are praying for rain to give us such abundance of produce that even the monkey's will eat well!?)
Does it relate to an historical place where Jews kept monkeys for entertainment (e.g. Solomon received many gifts (Kings 1, 10:22) including exotic animals)?
Tiferet Yisrael on Kilayim (8:5) mentions that the Adnei Hasadeh is an orangutan. I also remember reading that they used to perform tasks that humans did and wore clothes. Note that the monkey in the drawing is wearing a collar and is (perhaps) on a stage
Or some deeper mystical symbol for a monkey?

All in all, is there a Jewish connection between monkeys and Tefillat HaGashem? Even if the monkey is drawn because there may have indeed been a Jewish community that had a performing monkey, why choose to include this out of all the symbols that one could choose to represent this specific prayer?


texts: Is Gan Eden mentioned in Genesis a physical place? Does it exist physically somewhere on the planet or is it some kind of spiritual place or even some kind of analogy?


texts: If I build my sukkah underneath electric wires, is the sukkah kosher? Can I sit in the part of the sukkah that's underneath the wires?


texts: How often in one day may one say the bracha on a rainbow?

texts:
Many rainbows occur after a thunderstorm, but, not necessarily. Should one make a new bracha each time he sees a rainbow even if it's many times in the same day?

Does it matter if the rainbow is associated with the same storm system or not? I.e. either the viewer follows the storm, or a rainbow forms, it disappears and then a new one forms from the same storm?


texts: Was R' Shamshon Rafael Hirsch anti-Zionist? Why?

texts: I admit not being well read in the writings of R' Shamshon Rafael Hirsch, but I was recently taken aback when someone suggested that he was anti-Zionist. Is this true, is it obvious in his writings (which one[s]), and why?


texts: Foreign language words similar to Hebrew words

texts:
I started compiling a list about a year ago of all of the times I noticed that an English word was very linguistically similar to a Hebrew word phonetically and semantically (i.e. in meaning). Many have seen or heard the Rashi on Genesis 11:1 :"The whole earth had one language" - The Holy Tongue. That is, all languages descend from Hebrew. I find it interesting to see how that plays out, aside from it often being very useful in understanding the connotations of a word. We see very often that Rishonim and the Gemara do this (e.g. comparing Hebrew words to words of their language) in order to understand both the connotations and denotations of a word. I'd like to make this a Community Wiki where people can contribute the words they observed or realized were very similar to a Hebrew word both phonetically and semantically(I can't find the button though). Here is my list so far:

פרת-EuPHRaTeS
לינה-Lay/leaning/sleep
(חרק(ים- crack(s)
קרן זוית-corner
מלשינים-MaLiCE? (A bit tenuous)
איוב-jovial (What an irony! Am I wrong though? Oxford Dictionary: “Jovial Cheerful and friendly.”)
השכל-scholarship
רגיל-regular
כף-cup (to cup your hands)
שיר-cheer
פיוס-appeasement/peace
הֲשקף – Focus (Hebrew letters backwards/same sounds in both)
נגד - NeGaTive (see Rashi Leviticus 19:16 that D and T can switch while retaining the original meaning)
חס ושלום - Hush or חשאי-Hush(lit. secret or hidden) - Oxford Dictionary: "hush-hush (especially of an official plan or project) highly secret or confidential."
פיוט-Poet
קולפי{1}-clap/Yiddish - "קלאפ"
נחל-CaNaL
תיר-Tourist
לב - Love
מרת - Mrs.

{1}: .ערכין כב:Rashi-“הכאות”


texts: What is the significance of the place from which Eve was created?

texts: Bereshis (2:21-22) tells us that God created Eve from the rib (or 'side') of Adam. What is the significance, if any, of choosing this particular bone from which to form Eve, as opposed to any other part of Adam?


texts:
In Musaf of Yom Kippur, we say a prayer (page 574 in the Artscroll Machzor) which begins “umerov avoneinu ein lanu:” and then it goes through a double acrostic of things we no longer have, beginning with ishim and asham (aleph). Then badim and b’lulot (bet) etc.

But when it gets to vav, the two options are vidui and par chatat! Why no double Vav? I hesitate to think that the composer couldn't find another word or phrase to fit in. I can see that those two ideas are related but for every other letter, two words/phrases which begin with the same letter are listed. Why would it be different for this one letter?


texts: PTIJ: Why use a ring network for covering the altar?

texts:
Shemot 27:4 says that on the net-work that surrounds the mizbe'ach (altar), one should place four rings, one one each corner. Thus, one needs to create a ring network, which is a somewhat common data communication topology.
Why does the altar need a ring network?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Source for skipping the first Shaar of Chovos HaLevavos

texts: I heard today in Shul that there is a custom to "skip" the first Shaar of Chovos HaLevavos and substitute it by the Kuzari or the Mesilas Yesharim instead. Does anyone know what is the source for this?


texts: Shehechiyanu for baby girl during the 3 weeks / 9 days

texts:
Someone recently mentioned to me that a bracha is made when a baby is born. For a boy, the bracha hatov vehameitiv is said, and for a girl the bracha is shehechianu.

Is the shehechianu bracha for a girl said during the 3 weeks and during the 9 days?


texts:
What's the longest "אמר ר׳ X אמר ר׳ Y" in the Talmud? For example Kiddushin 39:

ואינהו כמאן סברוה? כי הא דתניא:
רבי אלעזר בר׳ יוסי אומר משום
ר׳ יוסי בן דורמסקה שאמר משום
רבי יוסי הגלילי שאמר משום
רבי יוחנן בן נורי שאמר משום
ר׳ אליעזר הגדול
אין ערלה בח״ל.


texts: If someone empties / changes his/her colonostomy bag, should s/he say "Asher Yatzar"? I would assume, yes, as this is the person's method of ridding waste. I assume the same answer would apply to someone doing dialysis? Or, is the bracha limited to only the "standard way" of "going to the bathroom"?


texts: 11 pairs of ribs - practice or tradition?

texts:
THis is a follow-up question to 248-organs.
The Mishnah in Ohalot (1:8) states that there are 248 organs and lists all of them:

"מָאתַיִם וְאַרְבָּעִים וּשְׁמֹנָה אֵבָרִים בָּאָדָם, שְׁלשִׁים בְּפִסַּת הָרֶגֶל, ..., אַחַת עֶשְׂרֵה צְלָעוֹת, שְׁלשִׁים בְּפִסַּת הַיָּד, ... וּשְׁמֹנֶה עֶשְׂרֵה חֻלְיוֹת בַּשִּׁדְרָה, תִּשְׁעָה בָרֹאשׁ, וכו' :
There are two hundred and forty-eight limbs in the body: Thirty in the foot,..., eleven ribs, thirty in the palm... And eighteen vertebrates in the spinal chord: nine in the head, eight in the neck, etc.

The Mishnah counts 11 pairs of ribs, whereas it is anatomically 12.
Tifferes Israel tries to explain it by the fact they didn't count the first pair but it does not sound so convincing - why not count the first pair?
That brings us back to the question: did the Sages count the bones (organs) empirically or theoretically, based on verses or the tradition? Either way, how did they get to only 11 pairs of ribs?


texts: Hebrew Letters and corresponding body parts

texts:
When I was a little child, I remember being taught that each of the Hebrew letters had a corresponding body part. I am sure I learned what they were at the time, but I've long forgotten most of them.

When I try to look for information on this, I can find a lot of people mentioning the concept, but not an actual list of which letters were for each body part.

Can anyone guide me?


texts:
The Taz O.C. 494:1 says that one shouldn't daven Maariv early on the night of Shavuos, because otherwise you're shortening the sefira from having 49 complete days. The Pri Megadim there explains the Taz understands when you daven Maariv it's considered the next day, so the previous day was shortened.

While I realize this approach or minhag isn't unanimous (the Magen Avraham there only says to wait to say kiddush, but no problem to daven early), this sounds like it should be a problem the entire sefira period, not just the night of Shavuos.

Why then is it permitted (for example) to do early shabbos during sefira? Many communities avoid early Maariv on Shavuos but don't avoid it during sefira. I'm assuming the Taz has no problem with doing this since he only says this halacha by Shavuos night.


texts: Why can't the Shtei HaLechem be baked on Shavuoth?

texts:
In Avoth 5:5 we learn that one of the 10 miracles in the Temple was that the Shtei HaLechem - the 2 breads brought on Shavuoth and eaten by the Cohanim - were never found to be invalid:

  עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְּבֵית הַמִּקְדָּשׁ ... וְלֹא נִמְצָא פְסוּל בָּעֹמֶר וּבִשְׁתֵּי הַלֶּחֶם וּבְלֶחֶם הַפָּנִים,

The Bartenura explains that since they could not be baked on Yom Tov, had they been invalid there would be no way to replace them:

  וְלֹא נִמְצָא פְסוּל בָּעֹמֶר וּבִשְׁתֵּי הַלֶּחֶם וּבְלֶחֶם הַפָּנִים. שֶׁאִם הָיָה נִמְצָא בָּהֶם פְּסוּל קֹדֶם מִצְוָתָן לֹא הָיָה אֶפְשָׁר לְהַקְרִיב אֲחֵרִים תַּחְתָּם. שֶׁהָעֹמֶר נִקְצַר בַּלַּיְלָה וְלֹא הָיוּ מַרְבִּים לִקְצֹר. וּשְׁתֵּי הַלֶּחֶם נֶאֱפִים מֵעֶרֶב יוֹם טוֹב וְאֵין אֲפִיָּתָן דּוֹחָה יוֹם טוֹב. וְכֵן לֶחֶם הַפָּנִים נֶאֱפָה מֵעֶרֶב שַׁבָּת

I'm wondering why the Shtei-HaLechem couldn't be baked on Yom Tov, why are they different from any other bread that may be baked on Yom Tov?


texts: Are kohanim prohibited from University College London?

texts:
Maybe a strange question, but the mummified remains of the British philosopher Jeremy Bentham are on display in a glass case at UCL.
See http://golondon.about.com/od/londonforfree/p/jeremybentham.htm

A related question: Issues of Tumah vis a vis non-Jewish human remains


texts:
When one is saying a b'racha and realizes only after saying God's name that the b'racha is no longer valid, he can avoid the problem of uttering God's name in vain by tacking on the words "למדני חקיך", thus transforming an aborted b'racha into a fully-formed pasuk.

If one hears another person use this fallback is it appropriate to respond with "אמן" as one would to a b'racha, or is the person simply quoting a pasuk, therefore not warranting such a response (like in the case of ברכת כהנים)?


texts: If I wear a synthetic and/or mesh garment with Tzitzis, will I fulfill the mitzvah of Tzitzis?

texts:
If I wear a mesh garment with Tzitzis, will I fulfill the mitzvah of Tzitzis? Can I say a blessing when I put it on?

If I wear a synthetic garment with Tzitzis, will I fulfill the mitzvah of Tzitzis? Can I say a blessing when I put it on?

And then what about one garment with both issues? That is, if I wear a synthetic mesh garment with Tzitzis, will I fulfill the mitzvah of Tzitzis? Can I say a blessing when I put it on?


texts: What is the difference between the Zohar Hakadosh, the Tikounei Zohar and the Zohar Hadash?

texts: What is the difference between these 3 series of sefarim: the Zohar Hakadosh, the Tikounei Zohar and the Zohar Hadash? Also, what is the Matok Midevash in the Zohar?


texts: Are you allowed to lie to maintain a good reputation?

texts:
The Torah states "Midvar Sheker Tirchak" (stay away from falsehood). However during certain situations, such as maintaining peace or avoiding ayin hara, it is permissible to lie.

Is there a leniency to allow deceit when your reputation is on the line?


texts: Can One be yotzei through a practice he rejects?

texts:
If, through one's learning, or through a family tradition, one has established a particular practice which flat-out rejects other practices, but then he is put in a situation where his traditional practice is impossible, can he be yotzei his obligation by following the practice he rejects?

For example, if one holds that horseradish is not an acceptable way of fulfilling the obligation to eat maror, but he is somewhere where it is the only option, can he be yotzei by eating horseradish because others have a tradition that it is a valid option? I am not talking about a case where there are a bunch of what one sees as valid traditions, but a case in which one rejects the validity of the practice he would be forced to rely on.

[note - I have two or three other potential parallel cases but there are other variables which make them not strictly parallel]


texts: What is the best excuse to get out of doing the Zimun?

texts:
Rav Preida shows us good middot in Megillah 28a. He states:

לא ברכתי לפני כהן
I have not led a Zimun before a Kohein.

Now, we know that all of Bnei Yisrael are considered Kohanim (Shmot 19:6):

ואתם תהיו־לי ממלכת כהנים וגוי קדוש
And you shall be for me a kingdom of Kohanim and a holy nation.

Thus, Rav Preida is telling us to avoid leading the zimun.
For those of us without a convenient family minhag, what is the best excuse to not lead the zimun?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts:
There are some videos of chassidic rebbes throwing apples. I am aware of the concept of shirayim but I would like to know why the apples are thrown specifically instead of handed out.

I'm also interested in why specifically apples were used.


texts: Halakhic problem with indirectly effecting posthumous Mormon baptism?

texts:
Would there be any halakhic problem with using LDS resources to do family history research, if you knew it would result in deceased Jews being named in posthumous baptism rituals?  Or is this completely irrelevant?

(Note that in practice this would not seem to be an issue, as they seem to have policies against posthumously baptizing people that have no connection to church members.  In any case, one can certainly look at LDS microfilms without providing the LDS church with any information about the people one is looking for.)


texts:
I heard it claimed recently that Circumcision was an act that was already practiced before God came to Abraham. The claim mentions that God took it and made it a token of His covenant with his people, rather than invented it to be a token for the covenant.

What is the typical Jewish response to the claim?


texts: Performing a C-section in the Time of Chazal

texts:
The Mishna (Bekhorot 8:2) refers to two children born to the same mother, the first by C-section and the second by regular delivery. The Rambam famously comments that it seems exceedingly strange to him that a woman would even survive a C-section, let alone go on to deliver another child healthily, and the US National Library of Medicine suggests that the earliest record of a mother surviving the operation at all might have been as late as 1500.

I'm comfortable with this mishna (like many of the mishnayot in this tractate) being hypothetical; my question is, under which circumstances would a living woman have been subjected to this procedure in the first place? If it carried with it such a high possibility of her not surviving, and since her life takes precedence over the life of her unborn baby, would there have even been a situation in which the halakha allowed it to be performed on a living person?


texts: Reaching kedusha during silent shemone esre

texts: When the chazzan starts kedusha in chazarat hashatz while you're davening, are you supposed to answer the chant, continue in your tefilla, or just not say anything?


texts: Is anyone against the rational teachings of Maimonides?

texts:
I am new to Judaism and am intrigued by Maimonides and his teachings but I do not know the opinions of this particular teacher - a man of such vigor and influence - by the many different congregations and denominations of Judaism. He is much more rational so as to be connotative of an aura of the less mystical or supernatural aspects of God so as to call into question humanity and its relationship to God, being created in the image of God and our place in the universe and the hereafter if you know what I mean.

There are a certain understanding and acceptance of God and humanity but a convexity of the afterlife that comes into existence as a Jew. Death anxiety seems absent to some degree in Judaism which I do not know whether is good or not good.

What Rabbis opposed the teachings of Rambam?


texts: Does positively critiquing a business (owned by non-jews) fall under the prohibition of "not to grant them favor?"

texts:
The Shulchan Aruch in Yoreh Dead 151:14 (seemingly based on Devarim 7:2 and Meseches Avodah Zarah 20a) states that it's forbidden to praise a non-jew, including their actions.

Does this issur include critiquing a business, where such a critique includes positive elements (e.g the company does "x" well, etc.)? In a similar vein, would this prohibition include critiquing the personnel (e.g the employees do "x" well, etc.)?


texts: Any issue in using a different name than given at brit mila?

texts:
It was common in Europe (and probably elsewhere) to give a child a common (secular) name for day-to-day use and a "Jewish name" for use in synagogue (e.g., alyah la Torah). This was often done when parents didn't want their child to look different in the secular world while at the same time having a Jewish name to honor a grand-parent.

So assume a father named his son Shlomo at the brit mila, having in mind he would be called Ploni in his day-to-day life and Ploni Shlomo in synagogue.

Are there any halachic issues in this dual name situation where one name is used 99% of the time, and a different name used in synagogue?

Possible halachic issues could be

Calling someone to the Torah Shlomo (his Jewish name) even if it is nearly never used?
Calling someone to the Torah Ploni Shlomo when he was named Shlomo?
What name to use on a ketuba or get?


texts: Why does Hashem count and name the stars in Heaven? This is mentioned in the first Rashi on Shemot, see below. I would like an explanation on this... Quote from Rashi: And these are the names of the sons of Israel: Although [God] counted them in their lifetime by their names (Gen. 46:8-27), He counted them again after their death, to let us know how precious they are [to Him], because they were likened to the stars, which He takes out [From beyond the horizon] and brings in by number and by name, as it is said: who takes out their host by number; all of them He calls by name (Isa. 40:26).


texts: What is the status of a cohen who intermarries?  He would not be able to eat Trumah, but does he continue to receive the first aliyah, and can he duchan (assuming he observes all other mitzvot)?


texts: The daughter of a Bas Levi and a Gentile?

texts:
If a Bas Levi has a son with a gentile, the son does not need a pidyon haben.
In the case of a daughter born between a Bas Levi and a gentile, is the daughter of that union a Bas Levi or an Yisrael? If she were to have a first born son, would he need a pidyon haben?


texts: Looking for online material by previous Chief Rabbis of the UK

texts: I'm trying to find online material (essays, sermons, articles, etc.) to read by previous Chief Rabbis of the United Kingdom before Rabbi Jonathan Sacks. I am particularly interested in Joseph Hertz, Israel Brodie and Immanuel Jakobovits. Any help would be greatly appreciated.


texts: Entering a Catholic or Protestant church

texts: According to Jewish Law, is one allowed to enter a Catholic or Protestant church?


texts:
As suggested by DoubleAA on this similar but more unusual question.

If you go to a cemetery and haven't been to one recently, you say a bracha:

  ברוך אתה ה' אלקינו מלך העולם אשר יצר אתכם בדין וזן אתכם בדין וכלכל אתכם בדין והמית אתכם בדין ויודע מספר כולכם והוא עתיד להחיותכם ולקים אתכם בדין. ברוך אתה ה' מחיה המתים.

This bracha ends the same way as the second bracha in Shemoneh Esrei.  If you daven near a cemetery, does one in Shemoneh Esrei count for both?  Should it be modified in any way to reference the deceased people in the cemetery you're standing in?


texts: Why was Chanah called an "Ishah Kesheirah"?

texts:
The Gemoro says that when Chanah was caught by Eli davening and whispering, he asked the Urim Vetumim about her to see if she was ok. The letters ה ר ש כ appeared on the Urim Vetumim.

Eli understood this to be drunkard, Shikorah, yet Hashem told him to read it as Kesheirah. Why was she called this interesting term and not a more usual term like Tzadeikes or perhaps Neviah.


texts: Is there a connection between Smicha for korbanot and Smicha for rabbis?

texts: Is there any connection with the semichah when a person is about to offer a korban to the semicha of becoming a rabbi?


texts: Is one allowed to pray if he is in a profound state of sadness?

texts:
Two types of prayer, siddur prayers and Hitbodedut (personal talk with Hashem in his own language). Are there restrictions?

I have seen people saying that praying during sadness is prohibited and we have to be happy to perform that.

I'm in a deep state of sadness and I’m not getting the strength to pray, and I do not know if it's right to do service in this state of "not wanting".

Hitbodedut is easier.


texts:
Is Red Bull™ kosher?
Is the Red Bull™ energy drink kosher?


texts: What is the purpose of the goat for Azazel, as opposed to conventional offerings?

texts:
I've long been confused by the two goats on Yom Kippur.  The kohein gadol confesses his and his house's sins on the bull that is offered; in addition, there is a goat that is offered (without additional confession) and one that he confesses the people's sins on and then it's sent into the wilderness.  In all other cases that I'm aware of, when we seek atonement we do it through an animal that is carefully slaughtered, not one that's sent out to an uncertain (but almost certainly messier) fate.  And the torah could have had us confess over the goat that's offered (or include the people in the confession over the bull), but it didn't.

Is there a deeper meaning to the Azazel goat?  It seems to introduce an element of uncertainty about our atonement -- you send this randomly-chosen goat out and who knows what happens? -- except that the mishna in Yoma describes binding it with a red cord (4:2) and later watching for (half of) that cord to turn white, so they do get an answer.  Given that there are other atonement offerings too on Yom Kippur, how should we understand the Azazel goat?  I am left wondering whether, like at the Pesach seder, we are instructed to do this in an unusual way in order to prompt questions and study.  But all of this is speculation.


texts: Kashrus Book in Hebrew like Shemiras Shabbos k'Hilchasa

texts: Does anyone know of a good book on kashrus (in Hebrew) that accomplishes for kashrus something similar to what Shemiras Shabbos k'hilchasa does for Shabbos?


texts: Why make the Kohen burning the Para Aduma rabbinically impure?

texts:
The Gemara says that we make the Kohen burning the Para Aduma (the red heifer) impure and then dip him in the Mikva.

The reason given is that there is an argument between the Rabbis and the Sadducees whether one may burn the Para Aduma in a state of Tvul Yom (after going to the Mikva but before nightfall). The Rabbis said that one may, while the Sadducees said one may not. Therefore, to show that we don't follow their opinion, the Rabbis forced the Kohen to be a Tvul Yom.

However, Tosfos says there that they didn't make him a biblical Tvul Yom, just a Rabbinic.

My question is how this helps. The Sadducees didn't believe in Rabbinic enactments. So this Para Aduma would be Kosher even according to their opinions (he wasn't a Tvul Yom as he was never impure). What's the point of making him a Tvul Yom?


texts: Shabbos morning amidah - wrong biblical text - what to do?

texts:
Do the works of halacha say what to do if in the Shabbos morning amidah after:

  יִשמַח משֶׁה בְּמַתְּנַת חֶלְקוֹ. כִּי עֶבֶד נֶאֱמָן קָרָאתָ
  לּוֹ.כְּלִיל תִּפְאֶרֶת בְּראשׁוֹ נָתַתָּ. בְּעָמְדוֹ לְפָנֶיךָ עַל
  הַר סִינַי. וּשְׁנֵי לֻחוֹת אֲבָנִים הוֹרִיד בְּיָדוֹ. וְכָתוּב בָּהֶם
  שְׁמִירַת שַׁבָּת וְכֵן כָּתוּב בְּתוֹרָתֶךָ:

instead of saying

  וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת לַעֲשׂוֹת אֶת הַשַּׁבָּת
  לְדֹרֹתָם בְּרִית עוֹלָם

a person said

  שָׁמ֣֛וֹר אֶת־י֥וֹם֩ הַשַׁבָּ֖֨ת לְקַדְּשׁ֑֜וֹ כַּאֲשֶׁ֥ר צִוְּךָ֖֣
  ה׳ אֱלֹקיךָ

and then continued normally?

related: Shabbos Shacharis Shemoneh Esrei: Why V'shamru?


texts: Where to buy a condensed set of Shas Talmud Bavli books

texts:
I am looking for all of shas in 1 condensed set (1-6 books) without any commentaries in the back (just the Gemarah, Rashi, Tos.).

Does anybody know where I can buy this and if they ship to the United States?


texts:
Does the Sheloshim period start from

the passing?
the interment?
the beginning of the shiva?

If it starts from the shiva is that only if the interment already took place?


texts:
When speaking in primarily English but using the words Davka, Mamash, or B'Emet:

How do you define them into English?

What is the difference between them?

How do you use each one properly?


texts: Let's say you asked your old rabbi a question and he answered you, but now let's say you have lost contact with him. Do you still have to follow this pesak or can you change?


texts: Is treated bamboo, kosher for schach please? (Treated to prevent ruin by water.)

texts:
Can anyone please tell me if bamboo that has been treated to withstand water, is kosher to be used as schach? I've heard divergent opinions.
Many thanks and G-d bless.


texts: Salmon is generally considered by kashruth authorities to be distinctively identifiable as kosher from the appearance of the flesh. Nonetheless, I've noticed that the local Costco sells (side by side) certified kosher and uncertified, fresh, precut, packaged, farmed salmon.  What, if any, are the halachic advantages of buying salmon certified as kosher, rather than cheaper and/or fresher uncertified fresh salmon, from Costco? Is there a halachic concern, even in the current allergen-conscious age, that a mass producer of salmon (such as the one supplying Costco) would be using equipment contaminated with nonkosher species such as shellfish?


texts:
Most Chumashim contain a commentary, called Toldos Aharon, which cites which gemara cites each verse (kind of like a reverse Torah Ohr).

Who wrote it?


texts:
I am somewhat new to the shmoneh esrei. Here's the first of a series of questions:

There's the three main prayers and the kedusha, followed by 14 (?) further requests that an individual davening the shmoneh esrei asks of the Creator. Are there any categories by which the requests can be grouped? Is there any common thread throughout all of the requests?


texts: When is it permitted to eat hametz when Pessach ends on Erev Shabbat?

texts:
Possible Duplicate:
  Is it possible to eat chometz on the shabbos directly after Pesach?

This year Pessach in Israel ends on Erev Shabbat.  Is it necessary to wait for Motza'ei Shabbat before eating hametz, or is it permissible to eat hametz once the Hag Sheni ends?

These are the potential problems I see:

Hametz cannot be purchased or cooked between Motza'ei Hag and Motza'ei Shabbat, so you cannot have any fresh hametz.  Is there any way to prepare hametz that isn't forbidden on Shabbat?
Any hametz you might have lying around is either hametz she'avar alav ha'pesach (and thus forbidden) or hametz that was sold to a gentile.  Is it possible to stipulate that the sale ends on Shabbat?

Assuming that there is a way to obtain hametz that can be legally eaten on Shabbat, is it permissible to eat it?


texts:
Please correct me if I'm wrong:

The purpose of creation is to create a בית בתחתונים for G-d. The more mitzvos Jews engage in, the more they are guided by their soul's desire to give as opposed to the body's desire to take, the sooner the Messiah will arrive and usher in Olam Haba: a time in which G-d will fully dwell on Earth.

My understanding is that every Jew has a place in Olam Haba, but the same cannot be said for Gan Eden. Upon death, the soul is resurrected to Gan Eden, at which point your life and every action taken is accounted for. If your good deeds outweigh the bad, you may enter Gan Eden. However, if they do not, you may either: a) return to the world for further correction (gilgul neshamot) or b) go to hell for purification.

How is Gan Eden different than Olam Haba? Is Gan Eden just a "waiting room" for a select number of righteous souls to dwell in before the resurrection and eventual Olam Haba? Do all souls exist in one of three places before Olam Haba (hell, our physical world, Gan Eden)?

If the purpose of creation is to create a בית בתחתונים, it sounds like this world will eventually become even better than Gan Eden after the arrival of Moshiach and the resurrection which will usher in Olam Haba.

I think I'm confusing some terms and the timeline and would appreciate any clarification.

Thank you.


texts:
Where is the source of the belief that Elijah will come specifically to the Passover Seder?
I know Malachi states he will come, but not when.


texts:
The Shir Shel Yom of Wednesday is unique that it includes besides the whole chapter of Tehilim 94, the first 3 verses of Tehilim 95. All the other days it includes just a complete chapter.

Does anyone discuss this? Why were these three additional verses added on?


texts: Is it permitted to attach a prosthetic leg/arm body/body part on shabbos?

texts:
The Torah prohibits the act of “building” or attaching of any structure that is built firmly or tightly, or requires artisanship to craft (Shulchan Aruch 313)

The question is though, that there are exceptions for things that are easily removable or meant to be removed or reattached, that it would be permitted to attach and detach (Shulchan Aruch 313:6).

Does a prosthetic fit into this exception? On the one hand it is very tight and secure. But on the other, it is also often removed (to clean the arm, for showers etc.) is that called something that is meant to be re-attached?


texts: The Vilna Gaon's definition of Torah lishmah

texts:
The Vilna Gaon in his perush on aggados Chazal (Brachos 57a D"h hameikiz dam) says that a person who learns Torah lishmah does not need to work on his middos and does not need Pirkei Avos.

I would like to know if the Vilna Gaon defines Torah lishmah anywhere.


texts: Why do people respond Alaichem shalom when someone tells them Shalom Alaichem? Doesn't it mean the same thing?


texts: After the hakafos on simchas Torah many shuls who have a big congregation will split up and have simultaneous reading groups so everyone in the shul can get an aliyah (which is the custom). My question is, after each group finishes and each person received an aliyah does that Torah require a hagbaha or since it isn't a main reading then it doesnt require a hagbah. From what I have seen people in general dont do hagbah after such a Torah reading,but why not?


texts: Count someone in a minyan or embarrass them?

texts:
Theoretical question. Yankel is a born Jew, and he marries a giyores, Shprintze. The two of them live a happy life together, and Shprintze eventually gives birth to a son, Berel.

Decades go by. Eventually, something comes up that nobody had noticed before that makes Shprintze's conversion invalid. (Let's assume, for the sake of the question, that her conversion is actually invalid, and not just out of doubt.) She and Berel plan to convert once again the following week.

Reuven eats over at Yankel's house Shabbos day, and Yankel, being very close with Reuven, decides to reveal this piece of information, trusting him to keep it a secret. (Please don't ask about any questions of how Reuven may have violated some piece of Halacha by eating there. Just go with it.)

Shabbos afternoon comes. They've got eight guys for a minyan, including Reuven. Just before they give up at finding a minyan, in walks Yankel and Berel. Perfect! Ten guys for a minyan.

Except... Berel isn't Jewish. Everyone thinks he is.

Except for Reuven.

(Again, ignore the halachic issues that may surround a non-Jew being in a shul.)

The chazzan stands up to begin Ashrei. Yankel and Berel, for some reason oblivious to the problem they've just started, quietly take their seat in the back of the shteible and are making no effort to stop the minyan now in progress.

What should Reuven do?

Should he allow the minyan to go on, causing the chazzan to say Kaddish and Kedushah without a minyan, as well as the Brachos Levatalos involved in repeating Shemoneh Esrei?
Or should he stop him, thereby embarrassing Berel in front of everybody?
If he asks Berel to step out, he's stopping the minyan, which will still cause embarrassment to Berel, albeit not as much as the previous option. Still, he will be put in the awkward situation of explaining his actions to the kehillah, which could still lead to the secret coming out.
Or maybe he should pretend he needs the bathroom for long enough that the minyan disbands, which would possibly lead to his needing to lie about his whereabouts or else spill the beans.
There is no option to find another tzenter; remember, they were struggling enough to find a ninth person until Yankel and Berel came along.


texts: What is the tikkun for a unmarried Jewish man that slept with a non Jewish woman with protection?

texts:
Chabad.org org quotes:

  (Deut. 7:3): "You shall not marry them (the gentiles, about which the
  Bible speaks in the previous verses), you shall not give your daughter
  to their son and you shall not take his daughter for your son."

If a single Jewish man erred and slept with a single Gentile woman (using contraception), what is his rectification for this sin?


texts: Why have Samaritans not built a temple on Mt. Gerizim?

texts:
According to the Samaritan Pentateuch, Mt. Gerizim is the place where Hashem would like his Temple constructed. No temple currently stands on Mt. Gerizim.

The reasons (political and theological) that no Jewish temple has been built in Jerusalem in modern days under Rabbinic Judaism are well known.

Why have Samaritans not built (or rebuilt) a temple at Mt. Gerizim? Is the delay is more practical in nature (e.g. lack of funds, lack of architectural skills, refusal of building permits, fear of sectarian violence, or simple apathy) or are they delaying the construction for doctrinal reasons (e.g. waiting for Messiah, waiting for a certain sign in the heavens, etc.).


texts: A father who wants to bless his family, whom should he bless first? His wife? His oldest son? His oldest child? The oldest among his sons, daughters, sons-in-law, and daughters-in-law? The cohanim? The b'not-cohanim?


texts: Where is the sugya in Shabbat for the prohibition of reading text written on a wall on shabbat? I learned this the other week, but I cannot remember the daf.


texts: Why men and women don't go in a same mikve

texts:
Possible Duplicate:
  Halachic Source for Women-Only Mikvaoth?

There are dedicated mikves (pool) for men and women.

A friend said me that the reason of this separation is that a woman can't go after a man in the mikve because there is a possibility that the man left some zera which can go in the woman and she could be pregnant.

It was unable to give me a source but an other person gave me the same reason (but also without source)

This reason sounds a it strange for me: the probability for that event happens is very low to decide this prohibition.

Does someone have a source of this takana or an other reason to the fact that a woman does not go in the pool after a man ?

Thanks !


texts: Who is the Ba'al Nefesh of the Mishnah Berurah?

texts:
In a number of places, the Mishnah Berurah writes that a ba'al nefesh (lit. 'one with a soul' i.e. a pious person) ought to be stringent in a certain matter.

For example, a ba'al nefesh ought to teach his friends how to correctly lay tefillin, should not use a city-wide eruv, and should observe the strictures of Tish'ah B'Av on the minor fasts.

Are there any sources (either from the Mishnah Berurah himself or later) which clarify what a ba'al nefesh is and how a person can decide whether he or she is one? Is it possible to be a ba'al nefesh for certain stringencies that the Mishnah Berurah mentions, but not others?

Please limit answers to sources specifically explaining the Mishnah Berurah's view of a ba'al nefesh. This question is not a duplicate of this one which asks for a simple translation of the term. Here, I specifically want to know what kind of person the Mishnah Berurah has in mind when he uses the term.


texts: Does anyone have a suggestion for a good book on dikduk?

texts: I'm looking for a good book on dikduk for strictly loshon hakodesh (for studying tanach and talmud) . Any suggestions? in english preferably


texts: Saying "HaMakom yenachem..." multiple times

texts: Does one say "HaMakom yenachem..." each time one visits/leaves a shiva house or only once during the shiva period? I recall someone telling me one only says it once, but I cannot find any source for this.


texts: Learning laws of aveilut when your parents are alive?

texts: Is it appropriate to learn the laws of aveilut when both your parents are alive? Or is there a superstition that it could be dangerous to them?


texts: Two Consecutive Segol's at End: When They Change To Kamatz & When Not

texts: I used to think it was a hard fast rule that when a word ends in two consecutive segols such as: אֶרֶץ (or כסף) it will change the first Segol to a Kamatz as in אָרֶץ.  However, it was pointed out to me in this past week's parasha that the word תֶּבֶן is never written as תָּבֶן.  Same with many other words, such as קֶדֶם.  So the question is when does this rule apply and when not?


texts: What is the sources for the practice to stay up late learning torah on Thursday nights? When or how did this practice develop and spread? And why is it called a mishmar? Is this a common name for a seder limud?


texts:
How can we know God?  Isn't God unknowable?  We learn and study and follow God's commands and pray, but how do we know God (as opposed to what God wants)?

What is a true way to know GOD better?  Which commands in Torah are related to my question?


texts: Are there any extant communities that would not eat meat from the hindquarters, even expertly porged?

texts:
There is a prohibition to eat from the sciatic nerve of an animal (gid hanasheh) as well as certain fats from a domesticated animal (cheilev). Before meat can be eaten, these must be removed via a process called nikkur (Hebrew) / treibering (Yiddish) / porging (English). See e.g. here and here.

As this process is time-consuming and difficult, in most Ashkenazic communities (at least outside of Israel) the entire hindquarters of the animal are instead sold to the non-kosher market.

Despite the relatively widespread belief that Ashkenazic Jews may never eat hindquarter meat, it would seem that the mainstream opinion is that they are in fact permitted to, if the nikkur has been performed by an expert as required. See e.g. this article by R. Dr. Ari Zivotofsky.

However, as noted in that article:

  The practice of some communities to refrain from eating hindquarters, owing to the difficulty in excising the forbidden sections, continues to exist among both Ashkenazim and Sephardim.

My question is, are there communities out there today where this practice has the status of a full-fledged minhag hamakom (local custom) such that they would always forbid hindquarter meat, even where the nikkur was correctly carried out by an expert?

One source that I am aware of is R. Moshe Sternbuch, writing in Teshuvot v'Hanhagot vol. 1, Yoreh De'ah 418 about what he believes to be the practice in Johannesburg, South Africa (translation mine):

  For us in our place [Johannesburg] this is a custom that is a 'fence' to avoid transgressing a prohibition and which cannot be annulled ... as fences such as these are a wall for the religion, and the Jewish people's keeping of the Torah depends on upholding the restrictions and fences that our fathers have been accustomed to from generation to generation, or the local custom, as it is the obligation of every rabbi to enact restrictions in his city and to enact according to what is necessary, and we are obligated to uphold the custom.

Are there any other sources ruling similarly in other current Jewish communities?


texts: Could someone explain the significance of this headwear?

texts:
There is a viral video making its way around social media, this is a guy asking a question to some young Hasidic men.

This relates to an offensive nickname for a football team, despite the obvious annoying behaviour of the person who took this video, could someone explain the white head wear that the young man in the middle is wearing, is this a shtreimel?

It appears that he is being led by his friends and he is carrying a cane of some description, could someone explain why he is dressed differently to other Hasidim that I see usually?  Is this something related to Bobover Hasidism?

I'm genuinely interested, and before anyone asks, yes, I understand the (bad) joke.


texts: Does anyone have the shiurim of Rabbi Yitzchak Berkovits which he gives in his Kollel(not his daily Mishna Berura Shiur)? There are only a few on the Jerusalem Kollel website.


texts: Where can I find a list of differences between the Aleppo Codex and Ashkenazi texts?

texts: Does anyone know of a list of textual differences for all of tanach or at least the chumash between the Aleppo Codex (Keter Aram Soba/Tzova) and the more common text? I already have such a list for Megillas Esther. Nikkud and Ta'amim are not necessary. A link to a plain-text or html version of the more common Torah text would also be useful. Since Mechon Mamre already has the Keter (Breuer) online I could make the comparison myself.


texts: During a hectic work week I have been known to leave my belt in my pants and put my pants on with the belt simultaneously. But is the belt consider another garment? And if so, would it be a violation of putting on two garments at once?


texts: Toch'cha and Mussar-Character improvment

texts: There is a requirement to set people on the right path when you see them straying. This is called giving Tochacha. What are the requirements for giving Tochacha? Are there any limitations on who can give it or to whom it may be given? What is the current suggested approach?


texts: Why didn't our forefathers team up with Shem and Ever?

texts:
Our sources mention not only the mere existence of Abraham's pious forefathers, such as Shem and Ever but their Toranic activities in the Promised land, such as Shem being a Kohen in Jerusalem and also a mysterious Yeshiva of Shem and Ever, where Yaakov studied Torah for 14 years, IIRC.
Suspiciously, despite being a family and the only Torah followers in the world, neither Abraham, not Isaac or Yaakov (besides the hiding) teamed up with them either for marriage or religious practices (like davening in Minyan or setting up a court) or converting people together, according to the open text of the Torah.
Why would Abraham, Isaac, and Yaakov completely ignore their devout Jew-ish family?


texts: 'fixed' wording of the g'mara justified by found mss.?

texts:
In the margins of the g'mara are many notations indicating changes that various rabbis (Bach, G'ra, Tzon Kadashim, Shita M'kubetzes, etc.) made in the wording of the g'mara, seemingly to resolve difficulties that arise with the text. (Also there are some in other commentaries, not published in the margins.) Presumably these rabbis would maintain that the original text of the g'mara was what they amended it to and that it had gotten mangled over the years.

Can someone confirm that last presumption ("these rabbis would maintain...") with a source?
Have there been recent finds (more recent than the notations) of old manuscripts of the g'mara that 'proved' the notations right, i.e. that were worded in line with the notations?


texts: Were there non-Jewish prophets? If yes, who were they and what were their purpose?

texts: Do Jewish scriptures mention any non-Jewish prophet? If yes, what kind of message did these prophets preach (was it identical with Judaism for example?), and what were their purpose in general?


texts: Is one allowed to drive a car according to the Steipler?

texts: I heard a speaker say the Steipler held that one is not allowed to drive a car because it is potential murder is this true?


texts: Since when "Gdol Hador" refers to a scholar as opposed to a Tzadik?

texts:
Gemmorah Psochim 49b:

  "תנו רבנן לעולם ימכור אדם כל מה שיש לו וישא בת תלמיד חכם;
  לא מצא בת תלמיד חכם ישא בת גדולי הדור,
  לא מצא בת גדולי הדור ישא בת ראשי כנסיות וכו'"

Rashi:

  "גדולי הדור - אנשי מעשה וצדיקים:"

Clearly for the Gemmorah, גדולי הדור is a lower level of "piety" than תלמידי חכמים. Today we call the greatest scholars "Gdol Hador" as opposed to אנשי מעשה, so for us גדול הדור is the highest level of תלמיד חכם.

When did the definition change and why?


texts: From my understanding, the dough becomes chametz if it is not baked within 18 minutes. So, aren't all matzot 18 minutes? Like the words of the seder, what makes the "18 minute" matzot different from all other (non shmurah) matzot?


texts: Are these the same color: Yarok vs. Karti?

texts: What is the difference between Yarok and Karti?  Aren't they both green?  And if so, then why are two separate words necessary?


texts: Let's say a Torah has been in use for a temple's services for awhile.  However the Torah was rendered incapable of use due to a disaster of some sort.  Will the Torah (or what's left of it) meet a ritual end?  Or will the congregation typically try and revive the Torah?


texts:
Are there any aggadic, kabbalistic, halachic or other theological teachings related to the grammar or morphology of Hebrew?

I am not referring to the orthography (or anything at all related to specific Hebrew letters) or the vocabulary (like the lack of curse words, etc.), but rather to the mechanics of the language, such as (for example) how Hebrew verbs are conjugated (or not conjugated), the shorashim, the binyanim, or other aspects of grammar or morphology of Hebrew.

I apologize for the vagueness of this question, but it was inspired by a random discussion this past Shabbos, and I'm now curious on the topic.


texts: How rounded must a garment's corner be in order to not require tzitzis?

texts:
The Shulchan Aruch (Orach Chayim 10:9) states that a garment's corners must be squared and not rounded in order for the garment to require tzitzis.

For example, if a kopoto's corner was altered to be more rounded than it was as sold in the store, how rounded must the corner actually be? Are there specific guidelines which constitute what exactly is or is not a "corner"?


texts:
I had heard that many people perform a Pidyon Haben on the 31st day after the child's birth.

In viewing the verse that refers to the timing of the Pidyon I see Bemidbar 18:16 which says that one should redeem the first born when he is one month old (בן חודש). This leads to several definitions of what a חודש means, here. Which of these methods should we use to count?

According to the fixed calendar that we have now, a month may be either 29 days long or 30 days long. Should we make the pidyon on the same Hebrew date of the following month?
Do we follow the molad definition of a חודש, meaning 29 days, 12 hours and 793 chalakim?
Do we use שעות זמניות ("seasonal hours") to count each "day"? If so, what if the baby travelled from Israel on the chodesh day and he was eligible for the Pidyon but when he arrives, it is still not yet the chodesh day? OR ...
Do we use a fixed 24-hour day with each hour being a fixed 60 minutes?
Some other method

In surmising - is the reason that people wait 31 days a way of "compromising" the doubt caused by the above vagueness?


texts: If I speak Loshon Hara under my breath so that no one else hears it but me (and Hashem of course!), is it the same issur?


texts: What is the source: Greater than being called ‘Rabban’ is to be called by one’s own name?

texts:
I was looking more into R' Yaakov Chaim Sofer's 'Yishmach Israel' when I came across a unique quote by the Sages.

  To explain this, Rabbi Yaakov Chaim Sofer states that since the first
  three tribes (Judah, Shimon, and Benjamin) were the most well-known,
  it was unnecessary to employ the term nassi for them. This is in
  keeping with the teaching of the Sages: “Greater than being called
  ‘Rabban’ is to be called by one’s own name [i.e., not by a title].”

Here is one of few place online I've seen this quoted, however, none seem to source where it's found. My suspicions suggest Tosefta based on the footnotes of this article by Chabad.org.


texts: A Mashal of HaShem as a crazy king and Moshe as His weak-kneed friend?

texts:
The Gemara (Ber. 32a) quotes R' El'azar that when HaShem wanted to destroy Bnei Yisrael and Moshe intervened, it is comparable to a king who beat his son terribly, and the king's friend was at his side but was too afraid to say anything, until the king said, "If my friend weren't here I'd kill you," at which point the friend realized it was up to him and he stepped in and saved the son.

Am I just too Western to think that this story is in any way flattering to any of the parties involved? It just seems to me like the Gemara is comparing HaShem to a terribly disturbed king, and Moshe to a worthless onlooker who doesn't want to get involved even though he could save someone's life. Not to mention that it seems to paint Bnei Yisrael as hapless victims of the crazy king's wrath. I thought HaShem was merciful here because Moshe heroically stepped in to save Bnei Yisrael even though they didn't deserve it. This Gemara seems to convey a very different message!

This question is part of the Daf Yomi Challenge


texts: Why does the Mishna/Gemara so rarely mention the practical Halacha?

texts:
The Mishna frequently mentions different opinions. Some opinions are generally rejected Halachicly (Rabbi Elazar, Beis Shammai). Why doesn't the Mishna mention who the Halacha follows (in general).

The Gemara is much more complex, with many arguments going back and forth, and yet also has very few final rulings.

Why is that?


texts: Sefer of Kabbalistic sources of the mitzvots

texts: I am looking for a book, in English, that elucidates the kabbalistic reasons for the mitzvos.


texts: Is the Arya Samaj's version of Hinduism avodah zarah?

texts:
According to Judaism, non-Jews can only be regarded as righteous if they follow the seven Noachide laws:

  Not to worship idols.
  Not to curse God.
  To establish courts of justice.
  Not to commit murder.
  Not to commit adultery or sexual immorality.
  Not to steal.
  Not to eat flesh torn from a living animal

To most Jewish scholars, Islam is such a religion which abides by the Noachide rules strictly and is not considered Avodah Zara (idolatry).

On the other hand, Jews have regarded Hinduism traditionally Avodah Zara, beginning from the great Jewish philosopher, Maimonides. However, even though most Hindus indulge in the practice of "murti-puja" which is basically idolatry, there are some Hindus who are staunchly against idol-worship, such as the Arya Samaj organisation. This is what the founder of the Arya Samaj organisation, Swami Dayananda Saraswati, says about idolatry in Pg 242 of his "The Light of Truth":

  Being All-pervading He cannot be imagined to exist in any particular object only. To hold to the contrary would be tantamount to believing that the sovereign Lord of the earth rules over a small cottage to the exclusion of His whole Empire and would be an insult to Him. In like manner, it is a blasphemy against God to imagine Him as existing in one particular object only.

  If you believe Him to Omnipresent, why do you pluck flowers fro the garden and offer them to the idol, make a thin paste of Sandal wood and apply this to it, burn incense, beat drums and cymbals, and blow trumpets before it? He pervades your hands, why do you then stand before it with folded palms? He is in your head, why should you then prostrate yourself before the image? He is in food and drinks, why should you then offer them to it? He is in water, why, should you the bathe it? God pervades all these things. What do you worship, the pervader or the pervaded? If the former, why do you then offer flowers, etc., to images made of stone or wood? If the latter, why do you then lay a false claim to the worship of God? Why don't you say that you worship stalks and stones etc., which is the bare truth?

The Arya Samaj, instead believes God to be formless in the infallibility of the Vedas, one of the principle key texts of Hinduism and puts emphasis on chanting of the mantras inside it and the rituals prescribed in text. The rituals mainly comprise of offerings to the holy fire.

So can Jews consider Hindus belonging to the Arya Samaj as righteous since they condemn idolatry?


texts: What is the law with eating the third Shabbos meal when the first day of Pesach is Shabbos?

texts:
This year the first day of Pesach is Shabbos.
There is an obligation to eat a third meal.
It seem that there may be two issues: see here

Eating a third meal may take away the appetite for matzoh at the seder,
and normally we do not allow matzoh to be eaten after noon before the (first) seder.

This problem is discussed widely when Erev Pesach falls on Shabbos (see eg this article from OU) but not so widely when  the first day of Pesach is Shabbos.


texts:
In Menachos 37a, there is a part which involves someone named "Plimo" (פלימו):

בעא מיניה פלימו מרבי מי שיש לו שני ראשים באיזה מהן מניח תפילין א''ל או קום גלי או קבל עלך שמתא
Plimo asked Rabbi: If someone has two heads, on which one does he place the tefillin? He said to him: Either leave, or regard yourself under a ban.

Plimo also appears in Kiddushin 81a through 81b, in another quite humorous story involving him and the Satan, and there he is called a Tanna. He most likely appears elsewhere in the Gemara too, but I don't know where else off-hand.
I was wondering who Plimo is, so I did a simple Google search and the Hebrew Wikipedia page for פלוני came up, mentioning פלימו, which caught my eye. There the page said:

."אצל חז"ל מוזכר לעתים תנא בשם "פלימו" – ויש שהסבירו שאין זה שם אדם מסוים, אלא כינוי כדוגמת "פלוני
In Chazal, a tanna is sometimes mentioned as "Plimo" - and some have explained that this is not the name of a certain person, rather it is a nickname such as "Ploni".

(For those who are not familiar with the term "ploni", it is the Hebrew equivalent to "John Doe".)
Who is Plimo? There certainly must be some who consider him to be a Ploni, but is there anyone who tries to identify him, perhaps similar to יש''ו where some say it is an acronym and others say the acronym is also a name (Yeshu) and refers to you know who?


texts: Is the one who fights with Jacob in Genesis 32: 25-31 a simple emissary of Esau according to a current of Jewish tradition?

texts:
I am an Italian noahide.
I read the following words written by an Italian Orthodox Jew about the figure of one who fights with Jacob in Genesis 32: 25-31

This figure is defined by the tradition "Sar Essav", "minister, representative of Essav". There is therefore nothing in the text that can make one think of a spiritual figure, arbitrarily translated as an "angel". The "SAR" is, modernly, the minister. In this case he is a border guard, someone appointed by Esav to protect the passage of the Yabbok and who engages with Yaacov a hand-to-hand fight, as it imposes a resistance to the attempt of these to return from head to Israel, to reaffirm the his command. There is nothing mystical about all this, but only a real war of hegemony.
29 And he said, 'Your name will no longer be Jacob, but Israel, for you have struggled with rulers and high-ranking people, and you have won'. "
Many translations report "Why did you fight with God and with men and you won", but this is not the meaning, as in the biblical language "Elohim" means "rulers, legislators" and is "also" used to indicate God. The same Rashì specifies that in this case the term is not "kodesh", that is  it is not sacred, it is not related to HaShem.
The same goes for the term "anashim" which literally means "men", but which in the biblical language indicates "high-ranking people", "prominent persons" (in the same way as the three "anashim" who present themselves at Avraham)
Yaacov struggled with rulers and high-ranking people (Elohim and Anashim): that is, with Essav and with Lavan (traditionally considered the chief and the most powerful of all those who practiced the magical arts) and won.
Yaacov's name will now be "Israel" "Ki sarita im elohim", "Because you dominated the rulers" ("Israel" has the same root as "sarita").

Now, I have read several Jewish interpretations of the event, and all  linked to the idea of "theophanic" nature, although according to different conceptions, but I have never heard of an exclusively "human" interpretation of this fighter.
I would add that in all the translations of Jewish origin that I consulted, in Italian, English and Ancient Greek, the term "Elohim" in this passage is translated as "God" or "angel of God", and so also in the authoritative Targum Onkelos.
We also read in Hosea 12,3-5:

Now YH** has a contention with Judah, and to visit upon Jacob
according to his ways; according to his deeds He shall recompense
him.       In the womb, he seized his brother's heel, and with his
strength he strove with Elohim; He strove with an malach and
prevailed.

Do you know specific Jewish sources to support this thesis?
I asked this gentleman, but I had no answer.
Thank you


texts:
Can a gentile pray in hebrew, and recite the Psalms?
I am a Noahide (Chassidic Gentile) who is interested in going through the conversion process to Reform Judaism. Is it okay for me to pray the Tehillim in Hebrew if I am currently learning Hebrew? I do understand that there are probably certain psalms that I cannot (or should not) read/pray because I am not yet Jewish. I am also reading them in English and will be going through transliterations so I can understand the true meaning of these beautiful verses.
I just don't want to offend anyone or do something that would be incorrect.


texts: What is Different in Birkhat Hamazon During Khol Hamoed?

texts: What do we say differently on khol hamoed (specifically khol hamoed Pesakh, but an answer for Sukkot would be nice too) in birkhat hamazon aside from ya’ale v’yavo? For example, do we say Shir Hama’alot? Do we say “הרחמן הוא ינחילנו שכלו טוב”? Do we say “magdil” or “migdol”?


texts:
Vayikra 7:25 says that anyone who eats chelev (suet) gets karet.

Is there a concept of batel beshishim (nullification in 1/60) for chelev? Is one liable for karet if he ate a food mixture containing < 1/60 chelev? Is there some other punishment?


texts: May I name my child after someone who lent me money, if I did not repay the loan yet?

texts: If I borrowed money from someone, and he died before I paid him back, (in a situation where I now owe the debt to the children of the deceased lender), may I name my child after him, or, since not only money, but anything given to the lender in addition to the debt principal is considered Ribbis, [see HERE], and since the children will feel honored that I gave the name after their father, would this honor be considered paying ribbis, interest, to the children whom I now owe the debt to?


texts: Commentary to Sefer Yetzirah of R. Yehuda Ben Barlizai

texts: Where can I find the commentary of R. Yehuda Ben Barzilai to the Sefer Yetzira? I am particularly looking for the 1858 Berlin ed.


texts: Should one pray for something to happen or for the strength to do it oneself?

texts: I was wondering if it is better to pray for a solution to a problem or pray for the strength to do it oneself. I would also be happy for a link to a passing prayer or discussion. Thank you!


texts:
Sh'miras Shabas K'hilchasah (5739 edition), 8:1:

  There's no prohibition of kneading [on the sabbath]… unless these three conditions are fulfilled:

  that he combine two distinct things
  that those things be small or viscous or, if they're naturally large, that they be ground or chopped
  that as a result of the kneading these things be mixed and attached to one another as a single mixture … even if there is no liquid in the two objects but they naturally stick, like mixing honey with soft cheese or butter with cocoa powder, which is also included in the prohibition of kneading

A very popular dessert/snack in Israel is מילקי. This is sold in individual-serving-size cups and comprises a whipped-cream-like substance (the top half, or so, of the cup) and what Americans call chocolate pudding (the bottom). There are various favored ways of eating this, depending on whom you ask; one of them is to mix the two parts together before eating. From the passage above, it would seem that that mixing would be forbidden on the sabbath. Does anyone know of an explicit ruling from a latter-day decisor about this snack specifically, or know of anything that distinguishes it from the general rule (or the honey-cheese case) in the passage above?


texts:
Disclaimer: I did some research for this question; I did not know all of this off the top of my head :P. Sources were found through the footnotes in Rabbi Ribiat's The 39 Melachos.

It is forbidden to body-build on Shabbos. :P Joking aside, there is an issur (prohibition) against boneh (building) on Shabbos, which can also be applied to body parts, such as pus-filled pimples (Kesuvos 6b, see Rashi ad loc) [ though the Rambam calls this מכה בפטיש, and not בונה (Hil. Shabbos 10:17 [16?]) ].
This is derived (Shabbos 95a) from חוה, who was delivered to אדם הראשון with braids in her hair. [ See also Rambam Shabbos 22:26 says this only "looks like boneh, which would mean that this is only rabbinically prohibited (R' Ribiat) ]

  דרש רבי שמעון בן מנסיא ויבן ה' אלהים את הצלע מלמד שקילעה הקב"ה לחוה
  והביאה אצל אדם....

  Rabbi Shimon ben Menasya expounded: "ויבן ה' אלהים את הצלע" "And
  Hashem built the rib [into חוה];" this teaches that Hashem wove חוה['s
  hair into braids], and brought her to אדם.

( Translation mine, comments in brackets based on Rabbi Ribiat. )

So, let's assume that boneh (and/or makeh b'patish), is forbidden to do on the human body on Shabbos.
What about retainers? Orthodontic retainers, correct me if I'm wrong, are used to maintain the position of teeth by holding them in a position for an amount of time. People who wear their retainers nightly, have their teeth move slowly out of position over the course of the day, and put the retainer in at night to return them to where they are supposed to be. (This last sentence is mostly conjecture.) Could that be a problem of boneh or makeh b'patish?

Similarly, what about tightening braces with rubber bands? Might placement of rubber bands on the braces (pulling the teeth in a given direction) also be boneh or makeh b'patish?


texts: When can you count ladies towards a Minyan?

texts: I've heard that there are situations in which one can count the ladies towards a Minyan. Is that true? Which situations?


texts:
There are many commentators that invoke the story of Onan as a source for the prohibition behind onanism, but there seems to be a distinctly different issue going on that is "evil in the eyes of Hashem."

Ordinarily, the former wife of your brother through widowhood would be expressly forbidden. It is only due to the positive mitzvah of yibum that the kum aseh is docheh the lo sa'aseh because we are commanded "lehakim zera le'achiv." Onan engaged in the "act" of yibum, yet it is expressly stated in the Torah that he engaged in coitus interruptus because he refused to fulfill this positive command. As such, he was not fulfilling the kum aseh and therefore there would BE no heter for him. Thus, Onan wasn't engaged in masturbation, but in an act of gilui arayos with eishes ach!

We find later in the Talmud that some Chachomim decreed that because we are concerned with the "purity of the intent" behind the act they prefer chalitzah over yibum, though this is one of the many splits between Asheknazim (following Rabbeinu Tam) and Sephardim (following Rambam). This would appear to directly mirror the incident with Onan.

Is there a source that interprets Onan's behavior in this manner - as a violation of gilui arayos due to his refusal to fulfill the heter of yibum?


texts: Sefardim don't ever listen to live music?

texts:
Someone speaking casually mentioned to me that Sefardim don't listen to live music at all at any time of the year, but will listen to recorded music because "that's not music."

Is this true? Is this brought down anywhere in halacha?


texts: Does G-d's overt presence invalidate one's free choice?

texts:
It is frequently claimed that the reason for the current Haster Panim (lack of G-d's overt presence in the physical world) is that it is necessary for our free choice. In other words, if G-d's presence is obvious, the Torah keeping is also automatic.

However, the Torah describes many occasions when people sinned freely even after having personal experiences with G-d, proving exactly the opposite:

Adam sinned, Kain also killed a man while being born in Eden
the Israelites sinned with the Golden calf after perceiving G-d in Matan Torah
Moses sinned by hitting the rock
Yona ran away from G-d's commandment

So does G-d's overt presence invalidate one's free choice or not?


texts: A newcomer to Orthodox Judaism may not have a feel for what is mainstream and what generally considered beyond the pale of normative Judaism. How does one find and join a Jewish community without getting involved with Sabbateans, Karaites, cults, etc.?


texts: Why does one need to go to the mikvah before writing a letter in the Torah?

texts:
My cousin is writing a new Torah. He requested that anyone who wishes to write a letter in the Torah must have gone to the mikvah that day.

Is this halacha or minhag? The sources that I saw that mention this don't indicate the reason for this and whether this is necessary.

I saw a few sources (will link one, later) that says that sofrim need to go the mikvah daily. Does this apply to writing only sifrei Torah or mezuzot and tefillin as well? If there are differences, please explain why.


texts: Milel and milra in the Aramaic of the Bavli

texts: What are the rules for the pronunciation of phonemic stress (milel and milra) in the Aramaic of the Bavli, and how do they differ from Hebrew and/or the Aramaic of the Targums (if at all)? None of the grammar books I've read address this question head on; anyone know of a source that does?


texts: Why say זכרנו and מי כמוך with the ש״ץ during the week but not on ר״ה ויו״כ?

texts:
For the ten days from Rosh Hashana through Yom Kipur, we add four sentences to the amida (sh'mone esre), starting respectively with "זכרנו", "מי כמוך", "וכתוב", and "(ו)בספר".

I've noticed the following practice in multiple synagogues: Between and excluding Rosh Hashana and Yom Kipur, when the leader repeats the amida, the congregation recites those sentences. However, in those same congregations, there are many people who, on Rosh Hashana and Yom Kipur, when the leader repeats the amida, recite "וכתוב" and "(ו)בספר", but not "זכרנו" or "מי כמוך".

Moreover, this practice is reflected in the ArtScroll machzor (nusach "S'farad" for Rosh Hashana and for Yom Kipur), which indicates that the congregation and leader recite "וכתוב" and "בספר" but that the leader recites "זכרנו" and "מי כמוך".

Why is the practice on Rosh Hashana and Yom Kipur different from the practice on the days between them?

I seek a reason for the difference primarily; an early source for the difference would be icing on the cake.


texts: Praying for Multiple Sick People in Amidah

texts:
In the blessing for healing (Amidah, blessing 8) the words offer an optional section to pray for the sick. However, the form does not offer an option for multiple people.

If one is praying for multiple sick people, does one pray the same section completely over multiple times or enter multiples names, or...?

An actual text word to word showing the option would be helpful.


texts:
Do objects used in food preparation and foods that have no or little chance of being not kosher really need a hechsher?

Please cite sources, if you can.


texts: The Torah Transmission Date Discrepancies?

texts:
I'm curious to know the dates of birth and death of the following Torah transmitters, who appear in Pirkei Avot, since I've seen conflicting dates when doing some independent research:
Shimon HaTzadik
Antigonus of Socho
Yosei ben Yo'ezer of Tzredah
Yosei ben Yochanan of Yerushalayim
Yehoshua ben Perachiah
Nittai the Arbeli
Yehuda ben Tabbai
Shimon ben Shatach
Shemayah
Avtalyon
Hillel
Shammai
Rabban Yochanan ben Zakkai

I would also appreciate if you could provide the source(s) from where you salvaged the years of their births and deaths.
Edit: Here are some of the websites where I found the dates:

http://rabbi.bendory.com/docs/shalshelet.php

http://www.yashanet.com/studies/judaism101/sidebars/transmission.htm

https://www.chabad.org/library/article_cdo/aid/3127369/jewish/A-Timeline-of-the-Transmission-of-Torah.htm

http://rabbiwolbe.com/wp-content/uploads/2016/09/Chain-of-Torah-Transmission-From-Moses-to-You-RYW.pdf

https://www.simpletoremember.com/articles/a/mesora/


texts: Can a woman uncover her hair for the sake of employment?

texts:
I am aware of many poseqim who hold that in order to get and hold a job, it is permissible for men to remove their kippoth during the interview and their workday.

Can a woman who badly needs employment do the same thing and uncover her hair? Why or why not?


texts:
Who was the first Jew who was called with two names?

I'm not asking "Who was the fist Jew who had two names?" like Yaakov [Israel] or Benyamin [Ben-Oni] had, I'm asking who was the first Jew who got "Yossef-Dov" or "Avraham-Yitzhak" type of naming - both names are called at once.

Also, I'm not looking for:

Acronyms ("Rashi")
Titles ("Hazaken","Hakadosh")
Name made of two words that serve one meaning ("Shar-Yashuv", "Oved-Edom")
Nicknames ("The Staipller")
Two names with the same meaning ("Dov Ber", "Maher Shalal - Chash Bazz")


texts: The laws of Loshon HaRa apply whether it is the spoken word, written word, or even gestures.  While I'm inclined to think it is permitted (and have done so on select occasions) how would you understand the halachic status of a down vote with respect to hilchos loshon hara?


texts:
The Torah in many places speaks about tzara'at.

Is there any midrash that speaks about the details of the pain of someone infected with tzara'at?


texts: Anyone know of a Halacha mailing besides the RJJ Halacha publication? Weekly would be best, but monthly or quarterly works as well. It can be any area of Halacha, but should be by an esteemed posek/poskim.


texts: Is there any halachic reason that a man may not wear a wedding band (ring)? Possible reasons to forbid it would include beged isha and chukas hagoyim.


texts: I am working towards an Orthodox conversion, and physical reminders continue to help me on my path as reminders - like tzitzit and kippah. I would like to grow out my peyot, but I am concerned I may offend some of the community members. When is it acceptable for a non-Jew working towards Orthodox conversion to grow peyot?


texts: What's the link between prostitution and one who "one who sells Mezonot"

texts:
In a Rashi commentary (p.2) on Joshua 2:1 אִשָּׁה זוֹנָה refers to Rachav  "one who sells Mezonot".
Is this an euphemism for Rachav's prostitution and if so, what's the connection besides a word root similarity?


texts: In parshat Vayechi Yaakov blesses (almost) all his children. There is no mention of him giving a blessing to his daughter Dina. I would like to know if there is any recording of a blessing from Yaakov to Dina or, if not, is there an explanation as to why he didn't bless her?


texts: The Addition of the letter 'he' in Yonatan's name

texts:
I've been trying to understand the significance to to addition of the letter 'he' in the name of Yonatan in 1 Shmuel 19:1 making it Yehonatan. Is there any connection here with the name change Avram to Avraham? Are there any recommended sources to learn more?

(related question about an extra 'he' in Yosef's name)


texts: Is the impossible burger possibly kosher?

texts:
According to a recent article in Haaretz:

  The trail-blazing Impossible Burger, the world’s only kosher cheeseburger, created sustainably, is now officially on the Orthodox Union’s kosher database registry.

My understanding has been that those who have been lenient with regard to the rabbinic prohibition of marit ayin (appearance of impropriety), did so on the assumption that potential onlookers were assumed to be sufficiently familiar with the kosher alternatives that there was insufficient basis for invoking the rabbinic prohibition.  Considering that the Impossible Burger is is likely to be consumed by consumers in a manner that would create the impression that it is biblically-forbidden basar b'chalav (meat cooked with dairy), e.g. because it is still a relatively unheard of product, shouldn't this argument no longer hold water?

Furthermore, considering that marit ayin seems to be an issue even when one's in private (b'chadrei chadarim - see e.g. Shabbat 64b), shouldn't one need to make it self-evident to any potential onlooker (e.g. including those who don't read English, even if only the English-literate are around) that the product is plant-based?  How would that be accomplished since the product is still relatively unknown (as opposed to, say almond milk or fish blood, both of which are and were potentially well-known, such that any potential onlooker might guess the ambiguous origin based on local clues of almonds or fish scales - see e.g. Ramo Y.D. 87:3, Chakhmath Adam 40:3, Arukh Hashulchan 16, all cited here?

(While apparently the OU had a controversial ruling [mentioned, but not explained, here] for a restaurant that served cheeseburgers with pareve "cheese" that they just needed to include language that indicated the cheese's pareve status, this would seem to be harder to control with regard to private consumers and would seem to be more of an issue with a novel, unknown product.)


texts: Rabbi Shlomo Yosef Zevin, according to here was given smicha by the Aruch HaShulchan.  Assuming that the Aruch HaShulchan ordained Rabbi Zevin at the very end of his life, Rabbi Zevin would have been no more than 9 years old. Was this indeed the case, and is it indeed possible for someone under the age of Bar Mitzvah to become ordained as a Rabbi?


texts: Is a mother who has just given birth allowed to travel within a month or so of birth?

texts:
This question was inspired by the account in Matthew of the events immediately following Jesus' birth.  According to Matthew, Jesus was born in Bethlehem, but his parents took him away immediately after his birth.1
My limited knowledge of Jewish laws regarding the postnatal period leads me to believe that women who have just given birth are not allowed to travel until the period of impurity has ended, and if I'm not mistaken, this period lasts for a month in the case of a boy being born, or two months in the case of a girl being born.
The only scriptural evidence I was able to find is from a single translation of the bible, which I believe was written for Christians:

Leviticus 12:4
"Then she must stay at home for 33 days in order to be made clean from her bleeding. She must not touch anything holy or go into the holy place until the days needed to make her clean are over."

The obvious confusion this question has caused leads me to wonder if this is simply a misunderstanding/mistranslation. The only other source I found was a book about the nativity narrative, written by and for Christians, which increases my suspicions about a possible mistranslation.
Would it be permissible for a woman who has recently given birth to undertake a long journey before the period of impurity has ended?

1 If it makes a difference, it is widely accepted among most scholars that this account is incorrect, because it suggests that Herod killed thousands of babies over the course of a few days, which is not recorded in any other historical documents (and it is virtually impossible to imagine that scribes would fail to record such an atrocity), and it is generally believed that Jesus was actually born in Nazareth.  Matthew probably invented the story of the birth in Bethlehem in an attempt to make Jesus better fit the expectations that the messiah would be from the house of David.


texts: Must one follow Minhagim he reads in books?

texts: If an Ashkenazi reads of a minhag, for example in Mishna Brura which it says Ashkenazim follow (the Rema), must he follow it? Or is it only what a father teaches his children?


texts: How did the 2.5 tribes override a Deoraytah Mitzvah of settling the land of Israel?

texts:
IIRC, the Pshat of the Torah clearly implies that the purpose of the Exodus was to inherit the Land of Israel, and G-d commands Bney Israel many times to enter the promised land, to settle it, etc. It is debatable whether this Mitzvah holds for generations but I don't think G-d would accept "no" as an answer (the whole generation was wiped for not agreeing to do so).

When the 2.5 tribes were impressed by the landscape and coveted it they came to Moses and asked to simply break the command (Num 32):

  וַיָּבֹאוּ בְנֵי־גָד וּבְנֵי רְאוּבֵן וַיֹּאמְרוּ אֶל־מֹשֶׁה וְאֶל־אֶלְעָזָר הַכֹּהֵן וְאֶל־נְשִׂיאֵי הָעֵדָה לֵאמֹר ... אִם־מָצָאנוּ חֵן בְּעֵינֶיךָ יֻתַּן אֶת־הָאָרֶץ הַזֹּאת לַעֲבָדֶיךָ לַאֲחֻזָּה אַל־תַּעֲבִרֵנוּ אֶת־הַיַּרְדֵּן׃

  the Gadites and the Reubenites came to Moses, Eleazar the priest, and the chieftains of the community, and said... "It would be a favor to us, if this land were given to your servants as a holding; do not move us across the Jordan.”

Moses behaves very weirdly in my opinion: he doesn't try to contact G-d for a piece of advice as he did with Bnot Zlofchad, he doesn't reprimand them for derailing from what seems to be the ultimate purpose of the Exodus, he's not puzzled after the lots were drawn and the land divided, instead, he says it's just fine as long as they don't convince others to join them and finish the conquest alongside the rest of the tribes.

IMHO, that looks like breaking the G-d's explicit command. Wasn't it? And why Moses played along instead of forcing them to follow the Heavenly plan?


texts: Sources for receiving blessing through Mitzvot

texts:
I am searching for sources for the concept that a Jew keeping the Mitzvot will ultimately bring blessing to / not keeping the Mitzvot will bring destruction to:

A) himself/herself

B) the Jewish nation

C) the entire humanity


texts: Where do i insert vidui in bedtime shema?

texts: I have read about the importance of saying vidui in the bedtime shema and I would like to start, but I daven nusach ashkenaz whuch doesn't include vidui.  Where should i insert vidui?


texts: Was Lot, himself, sodomized when he first moved into Sodom?

texts: In Genesis 19, Lot defends the angels who came under his roof against the demands of the local men who want a chance to sodomize the three visitors.  From the Torah's description, and Rashi's take on it, it would appear that this was a common practice by Sodomites against new-comers. My question is, wouldn't they have also sodomized Lot when he was a new-comer?


texts:
What is the halakhic validity of learning before davvening shachris? Is this assur? Eating before davvening shachris is of course a problem (my understanding is that it really becomes a problem once you are a bar/bat mitzvah), but what about learning Gemara or Chumash before davvening? Is this permitted, and what sources indicate so? And is there any difference between learning before davvening during the week vs on Shabbes? Is there a maximum time that is allowed? My concern is with lessening bittl Torah and if I can get up to learn before davvening Shachris, that would be very helpful.

Thanks so much for your help.


texts: Height of havdalah candle = height of spouse?

texts:
I have seen havdalah ceremonies where a unmarried person is charged with holding the havdalah candle and is told to hold it at the height that s/he would want their spouse to be. What is the source for this idea, if any?

I have also seen this customed mentioned as a segulah


texts:
The Shulchan Aruch in Orach Chaim 173:2 writes:

בין בשר לדגים חובה ליטול משום דקשה לדבר אחר וחמירא סכנתא מאיסורא
There is an obligation to wash one's hands between fish and meat because it causes "דבר אחר" and we are more strict about things that are life threatening than things that are forbidden.

The source of this is a Gemara in Pesachim 76b which states:

תני רב כהנא בריה דרב חיננא סבא פת שאפאה עם צלי בתנור אסור לאכלה בכותחא ההיא ביניתא דאיטווא בהדי בישרא אסרה רבא מפרזיקיא למיכליה בכותחא מר בר רב אשי אמר אפילו במילחא נמי אסורה משום דקשיא לריחא ולדבר אחר:
Rav Kahana, son of Rav Ḥinnana the Elder, teaches: In the case of bread that one baked together with roasting meat in the oven, it is prohibited to eat the bread with kutaḥ, which contains milk, because the bread absorbs some of the meat’s aroma. The Gemara relates: There was a certain fish that was roasted together with meat, Rava of Parzikiyya prohibited it from being eaten with kutaḥ, due to the meat flavor absorbed in the fish. Mar bar Rav Ashi said: Even to merely eat it with salt is also prohibited because meat that is roasted or cooked with fish is bad for odor, meaning it causes bad breath, and for something else. Therefore, one should avoid eating it due to the danger involved.

Rashi ad loc. explains that the "דבר אחר" is Tzara'as, a spiritual skin-malady that hasn't existed in hundreds, if not thousands, of years. The Shulchan Aruch writes this as well in Yoreh De'ah 116:2.
We have no source that I'm aware of that this Tzara'as was dangerous. If so, why does the Shulchan Aruch as well as many other Poskim, call it life threatening?
(Note that Tzara'as is not leprosy even though it is commonly mistranslated as that. See here, here, here, and here for several of the hundreds of sources that say this. Also see שו"ת תורת חסד אבן העזר סימן ה סוף אות ה' that is explicit that the Tzara'as caused by eating fish and meat together is not a physical malady.
Also, note that I am not looking for opinions that argue on the Shulchan Aruch and say it's not a Sakana. I've seen the Magen Avraham, Chassam Sofer, etc. I'm merely looking to understand the Shulchan Aruch and those that agree with him. I'm aware that the Divrei Malkiel says he doesn't mean it. That's a Dochek and certainly doesn't fit with all of the Poskim who actually treat it as more Machmir than Issur.)
Another side question that bothers me is being that Tzara'as is a spiritual malady that comes from behaving inappropriately (such as by speaking Lashon Harah or being miserly), not a physical one, how can eating fish and meat together cause it?


texts: I've been learning all these laws about Sekefot-doubts, but I'm coming up shy on a basic point. What is considered a Safek? Example:if there are 100 pieces of lettuce and I check all of them and only find one bug on one piece of lettuce, this means that 1/100 are the chances that I'll find another in my next batch of 99%. Is 1/100 a Safek Deroayta or is it just such a small chance that we say the Rov is too overpowering to Oser?


texts: Why didn't those in charge of Josef's coffin purify themselves?

texts:
There is a three way argument what was the impurity of those who asked for a Pesach Sheni.

Rabbi Yossi HaGalili said that they carried Josef's bones

Rabbi Akiva said that they removed Nadav and Avihu's corpse

Rabbi Yitzchak said that both of those could have purified themselves in time, as the Jews camped for  close to a year by Mt. Sinai, rather they had an emergency Meis Mitzvah.

What would Rabbi Yossi HaGalili and Rabbi Akiva answer?


texts: When was the concept of a Mashiach created?

texts: The concept that Mashiach will arrive and reestablish the Davidic dynasty and rebuild the Beis Hamikdash is commonly known. The Rambam puts Mashiach as one of the fundamentals of belief. My question is, when was the concept of Mashiach created? Was this always the plan of the Torah or was this only after the sin of the golden calf? Perhaps after the destruction of the first temple?


texts: In one of the Shuls that I Daven they often say Tachnun so quickly (especially Monday & Thursday) that by the time they say Kaddish I am still way behind. If one finds himself in such a situation is there a preferred list of what to say and what to skip? Or should one just fall behind?


texts: There are some practical differences between righties and lefties in halacha. What happens if someone loses their dominant arm? Do they gain the halachic status of being dominant with their other arm or not? For example while a left handed sofer can write tefillin with their left hand, a righty cannot. If a right handed sofer lost his right arm, and taught himself to write with his left hand, would he be allowed to write tefillin with his left hand?


texts: My 9th grade Rebbi told us that we have to cover our mouths when we yawn to avoid evil spirits entering our bodies. Is there any source that says this? If not, is there any other Jewish reason, besides basic manners, to cover your mouth when you yawn?


texts: Would it be wrong to pray for someone's death?

texts:
If I knew someone was languishing in the hospital, suffering constantly and intensely, and about to die, while I can't physically do anything to hasten the death, can I add in my davening a request that, as an expression of God's mercy, the person die sooner rather than later? I don't know that the die has been cast and the death is necessarily inevitable because there could always be a miraculous recovery, so I would continue to hope and say "rofeh cholim", but can I word something to the effect that "if that isn't going to happen, better the person should pass quickly and soon instead of lingering and suffering"?

I am not asking about praying for the death of a specific wicked person (which brings this to mind) but at acknowledging that God meimit umechayeh (and that according to Kohelet 3:2, there is a time to die -- we can't all live forever), so if the person is constantly suffering, is there anything wrong for asking for the end to come?

I know that part of this hinges on the purpose and method of prayer as it relates to "Does prayer change God's mind" but if prayer can have any sort of effect, is it permissible to pray for such a course to come to pass?


texts: Kashering by Placing in a Self-Cleaning Oven

texts: I think I remember learning once that one can kasher something that requires libun (e.g. a pan or cookie tray) by cleaning it and putting it in a self-ceaning oven. Is this true? If so, it sounds much easier than using a blowtorch.


texts: My current reputation is 666. Am I over on Machashefah Lo tichayah?

texts:
I just noticed that my reputation is standing at 666. Does this number have the same demonic connotations in Judaism that it does in Christianity? And if so, am I potentially violating issurim regarding shedim, nichush, and kishuf?
UPDATE: I am no longer at 666 reputation, but the question still stands: should I or other posters in the future actively remove the reputation of 666 by engaging in downvotes? Is failing to do so when noticing the number considered a passive acceptance? Is it like walking by an uncovered pit that I co-own with Stack Exchange? Are there other numbers to actively avoid, like 344 - SHMaD?
Properly sourced answers only, please.
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Do guests need to be made to make an afterblessing?

texts: My impression is that there's a halakha that, if you give food to a Jewish person, you must make him or her make a blessing on the food. If you know that the person will refuse to do so, you may not give the food to begin with. Does the same apply to the bracha acharon or are we free to let people make or not make such a blessing?


texts: Are there any halakhic issues with watching television or youtube videos during sefiras haomer?

texts: I am aware that the minhag is often to abstain from going to the cinema, but does this have any halakhic basis. If so, does the prohibition extend to other video forms


texts: Is there any rule against finding out the gender of a fetus?

texts: From my unscientific survey of what I've seen, it seems like most Orthodox Jews avoid finding out the gender of their child while it is still in utero (even if they otherwise take ultrasounds, blood tests, etc.). Do any sources mention this phenomena and discuss whether there is any legitimate Halachic basis for this practice?


texts:
I have some questions to ask :

1) what does [דבר ] mean? Does it mean cholera? or plague? Or does it mean all kinds of Infectious and contagious diseases?

2) what is the exact translation of [לפניו ילך דבר ויצא רשף לרגליו׃ ].


texts: The rule of bitul one sixtieth or sleep one sixtieth death or dreams one sixtieth prophecy: How did we arrive at one sixtieth as the measurement?


texts:
So far, what little discussion this site has had about vampires has assumed that they are evil creatures who should be killed.
But imagine that a friendly neighborhood vampire starts attending an Orthodox synagogue and expresses a desire to convert to Judaism.  Of course, the Rabbi only wants to accept converts with a serious commitment to Torah, which raises the question: Would any of the 613 Commandments be particularly difficult for a vampire to keep, because of being a vampire?
The most obvious one is the prohibition against consuming blood (Vayikra/Leviticus 7:26).  But suppose that an acceptable kosher blood substitute could be produced.  What other halachic issues could potentially get in the way of a vampire becoming an observant Jew?
For the purpose of this question, it shall be assumed that vampires have the following traits:

Extremely delayed aging, and typical lifespans of 500 years or more.  (But not literal immortality, since one could be killed by a stake through the heart or similar severe trauma.)
Ability to shapeshift between human and bat form at will.
Ability to fly, at least while in bat form.
Allergy to garlic.
Extreme susceptibility to sunburn.  Exposure to direct sunlight, while not necessarily instantly fatal, is at least very painful.
Lack of reflection in mirrors.
Strong aversion to crosses and crucifixes.  (Surely not a problem!)

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


texts:
In Leviticus 19:20 they speak of a Canaanite slave being betrothed to a Hebrew (and defiling herself with another man). From this I understand that a non Jewish slave women was going to marry a Jew.

But Deuteronomy 7:4 prohibits marriage to "them" (7 nations)

How are these verses reconciled? Is it because of Ezra? Did he have the "final word" on this?


texts: Where and when is the earliest attestation of the word "mohel"?

texts:
Where is the earliest attestation of the word mohel for one who performs the act associated with a ritual circumcision?

When was it written?

What language is it?

[Inspired by Why is there a ה in "מוהל"? ]


texts: Why is washing one's hands called "netilas yadayim"?

texts:
The brachah made on washing one's hands is "al netilas yadayim." Why do we call it "taking the hands" instead of "washing the hands" (rechitzas yadayim)?

Notice that at the Seder we call the washing "Urchatz" and "Rachtzah" instead of "v'natal" and "netilah," respectively.


texts: In a situation where אמירה לעכו"ם is permitted, how can one be sure that the person he is talking to is truly a Goy

texts:
In a situation where אמירה לעכו"ם (telling a non-Jew to do something for a Jew, which the Jew is forbidden to do) is permitted, if a person goes to a non Jew and asks him to do it, how can he be sure that the person he is talking to is truly a Goy? As long as there is even one Jew that lives in a fixed dwelling in that city (who looks like a non Jew), every person should be a questionable Jew because of Kol Kavuah Kemechtza al mechtza?

See HERE for explanation of the term "Kol Kavuah Kemechtza al mechtza"


texts: I have seen studies done in the past as to the best places to retire or best cities for raising a family. I was wondering if anyone ever did a study comparing housing costs, kosher food costs, Jewish schooling tuition costs, Synagogue membership costs, job availability, and average salaries, to figure where it is the most financially sensible place to raise a Orthodox Jewish family. If this was done can someone perhaps link it to an answer. If not why was this never done?


texts: PTIJ: May a cow bring a korban shelamim bezman hazeh?

texts:
In Shemos 24:5 we find

וישלח, את-נערי בני ישראל, ויעלו, עולות; ויזבחו זבחים שלמים,
ליהוה--פרים
And he sent the youth of Israel, and they offered Olot; and the cows
slaughtered shelamim sacrifices to Hashem.

However, the Rambam rules in Hilchos Maase Hakorbanos, 3:2, that

העכו"ם אין מקבלין מהן אלא עולות בלבד
We do not accept korbanot other than the Olah sacrifice from non-Jews

If we do not accept Shelamim sacrifices from non-Jews, all the more so we should not accept it from cows! We would thus have to explain Shemos 24:5 as having occurred "before Matan Torah" as per Rashi to 24:1, and if a cow would wish to bring a Shelamim today, we would not accept it. (Non-Jews are permitted to bring Korbanot even nowadays- עיין ברמב"ם שם יט:טז.)
However, another possible explanation of the cows' actions in Shemot would be that cows have a special status, similar to Rabbis:
פרים ורבים
I'm not sure why this would be - perhaps because their speech puts you to sleep? Maybe you can address this in the comments. But my main question remains:
Can a cow bring a Korban Shelamim bezman hazeh?

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


texts: Is one allowed to transfer the oil between the Chanukah candles and frying latkes?

texts:
Can one use the leftover candle oil (after the candles have burned out) to fry his latkas, and then "recycle" that oil back for the next night's candle oil?

Is there any concern that the oil must be completely "clean" or specifically reserved just for candle lighting?