texts: Pinchas Ben Yair, Father-in-law or son-in-law of Rebbi Shimon?

texts:
Does anyone have any understanding how to settle this ?

"We have R' Pinchas ben Yair, son-in-law of Rashbi, as mentioned in Gemoro shabbos
(:ג"ל) appearing in the Zohar countless times as - his father in law! and dying before him
too, as mentioned in the Idra Zuta.
There have been some pathetic responses to this argument:
One was to be Magiha in the Gemoro text to חותניה instead of חתניה.
There are two problems with this. Firstly, there is no such word as חותניה in Aramaic,
since its a confusion between aramaic yud hay ending, and the hebrew world חותן. The
correct word would have been חמוהי.
Secondly both r' Shrira Gaon's letter, and the Seder haKabbalahh of the Raavad, state that
r' Pinchos ben Yoir was a member of the Generation after Rashbi.
Another response is that it is the Zohar text that should be emended - from חמוך to חתנך.
This is impossible since the Zohar clearly states that r' Pinchas ben Yair was father of
Rashbi's wife, and grand-father of his son, and I quote from the Zohar .ו"ל שמיני
ר"א הוה אזיל באורחא אשכחיה לרבי פנחס בן יאיר, פתח ר' אלעזר ואמר עטרת זקנים בני בנים. ע"כ.

פרשת פנחס בדף ר"מ: Another proof is from Zohar
א"ר שמעון- בריך ברי לקב"ה! עלך אתמר (משלי כג) ישמח אביך ואמך ותגל יולדתך. ישמח אביך דלעילא ואמך דא כנסת
ישראל. ותגל יולדתך דא ברתיה דרבי פנחס בן יאיר חסידא. אלעזר ברי וכו .'
But most importantly, neither of these two feeble attempts deal with the fact that the
gemara implies that rashbi died before r'Pinchos Ben Yair as demonstrated by R' Aharon
Heiman in his Toldos Tanoim vAmoraim. Since it says in :ד"פ מ"ב:
יסורי בתורה מאי היא? דכי הוו יתבי רבן שמעון בן גמליאל ורבי יהושע בן קרחה אספסלי יתבי קמייהו רבי אלעזר ברבי
שמעון ורבי אארעא מקשו ומפרקו אמרי מימיהן אנו שותים והם יושבים על גבי קרקע עבדו להו ספסלי אסקינהו אמר להן
מי שיש לו אב יחיה ומי שאין לו אב ימות אחתוהו נמי לרבי אלעזר ברבי שמעון. רבן שמעון בן גמליאל פרידה אחת יש לי ביניכם ואתם מבקשים לאבדה הימני אחתוהו לרבי אמר להן רבי יהושע בן קרחה
So we see that Rashbi, but not Rebbi's own father - Raban Gamliel - had already died
whilst Rebbi was still a young student.
Yet in א"ה ג"פ תענית ירושלמי ובגמרא ,:ז חולין it says that Rabbi Pinchos ben Yair came to Rebbi
to contest an enactment concerning Shviis that he had decreed on the Jewish community
in his capacity as Nasi - This implying that his father had died by then and that he was
already an authority in his own right. So, R' Pinchas ben Yair clearly died after Rashbi"


texts: Questions regarding Sarah's denial in Breishit 18:15

texts:
Breishit 18:15 says (Mechon Mamre / JPS in English):

  Then Sarah denied, saying: 'I laughed not'; for she was afraid. And He
  said: 'Nay; but thou didst laugh.

Apparently, Sarah laughed because she didn't believe that G-d would create a miracle to let her give birth at such an old age. Some questions:

Apparently, G-d asks Avraham, why did Sarah laugh. The question is
addressed to Avraham, but he doesn't answer. Why not?
If the question was asked to Avraham, how does Sarah know the
conversation. Was she eavesdropping?
If Sarah did hear the question, and she understands that G-d is
"angry" with her laughing, why does she deny and, essentially lie to
G-d that she didn't laugh?
It says, "because she was afraid" ... afraid of what?

To me, the conversation seems somewhat "childish" - Like a parent asking a child, "Why did you do this", and the kid says, "No I didn't", and the parent answers, "yes, you did!" What is the Torah trying to tell us by including this whole back-and-forth conversation? Is it so important that we know that Sarah had a lapse of faith and then, denied that she did? What message is the Torah trying to teach us?


texts: Who are the seven shepherds at the end of Maoz Tzur?

texts:
The song Maoz Tzur ends with the line

  raise up the Seven Shepherds

Who are the seven shepherds referenced?

Please cite sources.


texts: How can one try on clothing before checking, if it might contain Shatnez?


texts:
A new Smithsonian article has discovered Guinness Beer's use of isinglass, a technique that Guinness Beer has confirmed that it does to the Huffington Post, and even declared "Guinness Black Lager is not suitable for vegetarians."

Isinglass involves mixing the collagen of fish into beer. The collagen usually comes from non-kosher fish (the most common is the non-kosher sturgeon). According to the article:

  Isinglass, a gelatine-like substance made from the air-bladders or sounds of fish like the sturgeon is added to cask beers like Guinness to help any remaining yeast and solid particles settle out of the final product. As the finings pass through the beer, they attract themselves to particles in the fermented beer that create an unwanted “haziness” in the final product and form into a jelly-like mass that settles to the bottom of the cask. While beer left untouched will clear on it’s own, isinglass speeds up the process and doesn’t affect the final flavor of the beer once removed.

This process sounds very similar to using animal rennet to produce cheese. Now that we know of this process, is Guinness Beer still kosher?

Even if this non-kosher substance is less than 1 in 60 of the rest of the beer, doesn't its essential role to speed up and filter the beer-making process make it a vital ingredient, and thus batel b'shishim does not apply?

Many kosher agencies have previously accepted Guinness to be kosher. For example, Star-K specifies "All unflavored Heineken, Guinness, and Corona" are kosher. Regarding the issue of isinglass, the CRC notes:

  Nodah B’yedhudah YD 1:26 rules that this does not pose a kashrus concern, and one of his reasons is that such a miniscule amount of isinglass remains in the beer that it is batel (nullified). [In this case there is no concern of bitul issur l’chatchilah – intentionally diluting non-kosher into kosher – because the isinglass is put in with the specific intention of removing it.] Some hashgachos rely on this line of reasoning and others hold that items which are certified as kosher should meet a higher standard and not contain any non-kosher components.

  Nowadays, most beer companies do not use isinglass and instead use
  other methods to filter the beer.

Now that we know a major beer company uses isinglass, which authorities maintain that it wouldn't be kosher?


texts: How does the food part of an eiruv work?

texts: I have heard (and daf yomi is reinforcing the impression) that an eiruv depends on two things: the boundary, and that there is some sort of communal food that is shared by those in the enclosed community (e.g. all the houses around a courtyard).  How does this work in neighborhood/town eiruvim?  Does this mean that, somewhere in my neighborhood, every Shabbat there's some communal food that, if I wanted to, I could show up and eat?  Does it have to be accessible, or does it still effect the eiruv if it's behind a locked door?


texts: What's the reason behind the minhag of shaking the lulav in the sukkah?

texts:
I understand that not everybody has this minhag, but at most Sephardi shuls I've gone to, there's a definite minhag to walk outside after chazarat haShatz, go to the sukkah, say a beracha on the lulav and shake it, and then go back inside the shul for hallel and hoshanot.
What's the reason behind the minhag of specifically being in the sukkah when waving the lulav?


texts:
What do the words "מוריד הטל" mean? Dew does not "fall"  or "come down".

Also what do the words "ותן טל...לברכה" mean? What is an example of טל not לברכה?


texts: From the Sefer Yetzirah it seems that there is both a hard and soft letter reish (see 4th perek, Aryeh Kaplan edition). How do you pronounce the soft reish?


texts: Is one allowed to pay a service fee for an aveirah which someone else has already done, in order to get some other good or service now? The case I had in mind is an animal adoption where the agency charges a fee for neutering already performed.


texts: When am I obligated to forgive someone? When should one forgive and give forgiveness to another according to the Tenach and other commentaries regards it?


texts: Preparing kitniyot for Shabbat immediately after Pesach

texts:
In a year like this, where the last day of Pesach (for Israelis) is on Friday, can kitniyot be cooked on Pesach with an eruv tavshilin for use on Shabbat?

I know that eating kitniyot that don't need to be cooked is not a problem to eat on Shabbos, and many people in fact do this. If an eiruv tavshilin is made, it is permissible to prepare food for Shabbat on Yom Tov, but i don't really know all the laws of this. Here, the food is not fit for eating on Yom Tov, so it may be a problem to prepare.


texts: Was R. Shimon Bar Yochai not part of "R. Shimon Bar Yochai and his companions"?

texts:
The Talmud in Shabbat 11a states that those like R. Shimon Bar Yochai whose occupation is Torah study are exempt from prayer:

דתניא חברים שהיו עוסקין בתורה מפסיקין לק"ש ואין מפסיקין לתפלה א"ר יוחנן לא שנו אלא כגון ר"ש בן יוחי וחביריו שתורתן אומנותן אבל כגון אנו מפסיקין לק"ש ולתפלה
For it was taught: If companions [scholars] are engaged in studying, they must break off for the reading of the shema', but not for prayer. R. Johanan said: This was taught only of such as R. Simeon b. Yohai and his companions, whose study was their profession; but we must break off both for the reading of the shema' and for prayer.
(Soncino translation)

Yet later on 33a we find that R. Shimon Bar Yochai himself stopped studying Torah in order to pray:

אזלו טשו במערתא איתרחיש ניסא איברי להו חרובא ועינא דמיא והוו משלחי מנייהו והוו יתבי עד צוארייהו בחלא כולי יומא גרסי בעידן צלויי לבשו מיכסו ומצלו והדר משלחי מנייהו כי היכי דלא ליבלו
So they went and hid in a cave. A miracle occurred and a carob-tree and a water well were created for them. They would strip their garments and sit up to their necks in sand. The whole day they studied; when it was time for prayers they robed, covered themselves, prayed, and then put off their garments again, so that they should not wear out.
(Soncino translation)

Was R. Shimon Bar Yochai not included in the category of "R. Shimon Bar Yochai and his companions"? Or was he praying even though he was actually exempt? Is there some other reconciliation of these two passages?


texts: Why is the Shofar sounded on Rosh Hashanah?


texts: Why do we strike ourselves during prayer?

texts: Why do we strike ourselves when confessing sin either during shmoneah esrei or viduy?


texts: What is the difference between kosher and permitted food?

texts:
I wish to allude to this answer, which distinguishes between "kosher" and "permitted" (and "non-kosher" and "forbidden") foods for purposes of knowing when to make a bracha.

Can someone explain this distinction to me? What is a "forbidden" food? Are there foods that are "permitted" but not kosher/not kosher-certified?


texts: Does Graphology Have Any Basis In Judaism?

texts:
Graphology is the theory/science that one's middos can be deduced from one's handwriting.

Is there any source for such ideas from the rishonim or earlier?


texts: Elisha, the children, and the bears: what is really going on here?

texts:
After Eliyahu goes up to heaven, Elisha solves a water problem in Jericho and then heads to Bethel.  On the way, some young children accost him, he curses them in the name of God, and two she-bears eat 42 of them (Melachim 2 2:23-24):

Rashi's comment on this is:

  and some little boys: Heb. וּנְעָרִים, people empty [of any observance of commandments].

  Go away, baldy: Go away from here, for you have made the place bald for us, for until now we would hire ourselves out to bring sweet water from a distance, and we would earn our livelihood thereby. And when the water became sweet, they lost their livelihood. Thus it is explained in Sotah (46b).

Even if Rashi's interpretation is correct, do people empty of observance (particularly children), whose proximate transgression is being mad about an economic matter, warrant being cursed and eaten by bears?  I feel like there must be more going on here that I just don't understand.

What did the children do wrong?  (Were they really children)?  Did Elisha act properly in cursing them?


texts:
I have noticed that when I give money to people who collect in shul, they often respond by saying "tizkeh l'mitzvos."

Are there any sources before relatively recently for using this phrase?


texts: Can a public road include an underground area below it to qualify as a Reshut Harabim?

texts:
On Shabbat, one may not carry in a Reshut Harabim. Kitzur Shulchan Aruch 81:2 says that there is an opinion that a road not having at least 600,000 people passing by it daily would not be considered reshut harabbim (public domain). If it did have this, it would.

Let's say there is a public street that has 300K people walking through it. Under the street, is a large shopping mall or other public area that gets another 300K people walking through it. Can the underground foot traffic numbers be combined with the surface number such that the street level and / or the underground level would both be considered Reshut Harabim, or are these considered separate areas that cannot be combined?


texts: Why did Rachel cooperated with Lea in deceiving Jacob?

texts: Rachel is considered one of Jewish mothers and known in her holiness. Why did she cooperate with Lea and gave her the signs without informing Jacob. Moreover, she knew how eager (spiritually) Jacob to marry her. She knew how much time he worked for her. So how come that she practically did such a did. In addition, it is considered as a mercy. When she asks mercy for Israel nation she reminds G-d this? Isn't it cruel to do such a thing for Jacob?


texts: Picking up kippah that blew off on shabbat in karmalit

texts:
A kippa has blown off someone's head on shabbat in an area without an eruv. The kippa is now on the ground. How should one respond? Would the same apply to dropped gloves or key belts etc.
Pick it up and wear it?
Leave it?
Find someone who is not Jewish and ask for assistance?


texts: How/best places to find time to think/reflect during RH/YK davening?

texts:
This question is about how to make the yamim noraim services profound cognitive experiences when there is barely time to say the words in the machzor and only rarely time to reflect on the words (e.g., perhaps during the processional, or hagba).

The RH and YK davening are chock full of words.  The machzor has many pages.  Just saying all the words in the machor is a full time, even daunting undertaking.  What are the best parts to omit so that one has time to reflect and think?  (I struggle with this each year.  I may have asked this before, but I did not find this question using the primitive SE search engine.  If this has been answered before, please point me to that answer and accept my apology for posting a dup.)

Update 1: I found this posting on the web-
"... my Rosh Yeshiva ... announced ... if you can’t keep up, start each piyut and read as much as you can with as much Kavana as you can apply (use translation if that helps), and when the Chazan reaches the 13 midot, skip and recite the midot with the congregation and then go on to the next piyut."
Source: http://www.beyondbt.com/2017/09/12/the-selichot-experience-in-the-eyes-of-a-baal-teshuvah/ (scroll down to the comment by Michael).

Update 2: I ran Update 1 past a rabbi whose opinion I respect and he said, simply, That's what I do.  (An O rabbi.)

Update 3: The unusual length of the RH davening is discussed in the Talmud itself, Masechet Rosh HaShanna on page 35a.  And the davening has gotten much longer since then,


texts: Is it permissible for an Orthodox woman to do horseback riding in an ordinary saddle, or does she have to use a sidesaddle? Furthermore, would she be able to use women's trousers made for horseback riding, or does she need to dress in a skirt?


texts: How to determine who offered the second Korban Tamid of the day?

texts:
The mishnah in Tamid 3:1 and Yoma 2:3 says there was a daily lottery for who would bring the (morning) Korban Tamid.
There was another Korban Tamid every day.

How was the person for the second Tamid selected? Was there a second lottery?


texts: Teaching Machshava and Hashkafa to Non-Jews

texts: I know there is a prohibition against teaching Oral Torah to Non-Jews, but what about Machshava and Hashkafa? Sometime Non-Jews ask questions and the answer relates to either Hashkafa/Machshava. Is it permissible to discuss this with them?


texts: Why is there an extra "vav" when discussing the age range for the census of the Kehat family?

texts:
Kudos to my shul's chazzan for pointing out this anomaly...

When discussing the census of Kehat, Bemidbar 4:3 says:

  מבן שלושים שנה ומעלה ועד בן חמשים שנה

There is a vav before the word עד

But, when discussing the census of Gershon, in Bemidbar 4:23, it says:

  מבן שלושים שנה ומעלה עד בן חמשים שנה

without the vav.

Why is there this difference? Is there a difference in meaning?

My surmisal: Frequently, the Talmud discusses the Torah's meaning of the word עד as to whether it includes or excludes the upper numerical limit. However, I don't recall the Talmud discussing the difference of עד vs. ועד . The vav added to the word would mean "and". It seems like it would be an extra letter, in this context. Perhaps, the meaning of adding the vav would make it clear that age 50 is included for Kehat, but only until age 49 would be for Gershon?


texts:
Related to this question.
Could a Kohen Gadol retire from his position?1
Despite being old and blind, Eli continued on as Kohen Gadol until his death. Could he have theoretically quit had he wanted to?

1 by choice, not by being forced out of the position because of another factor such as a psilah or an ousting.


texts: Shemona Vachamishim Umatayim - mi yodeya?

texts:
Who knows two hundred fifty-eight?
Please cite/link your sources, if possible. At some point between twenty-four hours and a few days from now, I will:

Vote up all interesting and relevant answers.

Accept what I consider the "best" answer.

Move on to the next number.


texts:
I was in shul and the Torah reader was not careful not to block the words with the Yad  when he was reading.
I was taught that he should be careful, but I did not tell him anything I first want to find a source

Please help me
What I found

  The reader uses a yad (literally, "a hand"), usually a six to eight inch piece of silver fashioned in the shape of a finger, to point to the words of the Torah as he reads them. This is done so the reader does not obstruct the vision of the person honored with the aliyah and does not mar the dignity of the Torah by touching it.

In other words what is the source of the idea that it is wrong to "obstruct the vision of the person honored with the aliyah" (and maybe this problem applies to the Torah reader himself)
(and a plus: a source discouses specifically the yad blocking the view)


texts:
In which communities is nusach Sefard used?

A community can be people from a specific place (I.e. Spain), or a certain religious style (I.e. Chassidim).


texts: Where is the Yam Shel Shlomo's essay on breira printed?

texts:
I've heard that the Maharshal wrote a detailed essay on breira.
Where can it be found in his writings? Is it somewhere in the Yam Shel Shlomo?


texts:
If we take the opinion that yoga is not avoda zorah

(I am looking for sources on these questions, I know to ask a LOR)

Can there be a woman's yoga class in a shul (not during davening)?

Would no Sefer Torah in the Aron Hakodesh help?

Doese a mechitza need to be made (and what dimensions) to block the Aron Hakodesh?


texts: Cooking water on Shabas renders the pot non-kosher?

texts:
The halacha (SA OC 318) generally is that if someone cooks food b'mezid (on purpose) on Shabas then he may not eat it, not even after Shabas.

Magen Avraham adds that the pot in which the food was cooked is non-kosher also. Later authorities explain that it is non-kosher for that person: anyone else can eat what may be cooked in it on a future date, but not him. (It can, incidentally, be made kosher again by the usual means (Kaf Hachayim).) They also mention that the ban on eating the food applies even to plain water that was cooked.

Mishna Brura explains that the reason the pot in which food was cooked is non-kosher (to him) is that it absorbed the forbidden (to him) food.

Now, normally, absorption is a problem because the taste of the non-kosher food is absorbed in the walls of the pot, and comes out again when the pot is next used. Seemingly, then, if one cooked plain water on Shabas, the pot should not be rendered non-kosher: after all, water has no taste.

Do any pos'kim discuss this issue: whether a pot in which plain water was cooked on Shabas is rendered non-kosher for the one who cooked in it? Or can anyone offer arguments one way or the other (beyond what I've written above)?

Someone raised this question at the Shabas table this week, and I figured I'd bring it here.


texts: Am I allowed to answer my friend's Halacha question?

texts:
Preface: Assume I am not an ordained Rabbi.

Suppose I'm having lunch with my friend and he asks me "do I have to say a bracha on this dessert?" or "when's the last time I could daven mincha today?" or "am I allowed to carry this back home?" (on Shabbos).

Whatever the case may be, am I allowed to answer him? Or should I just grin and say "CYLOR"?

Highly related: Why is it necessary to ask a Rabbi?


texts: Does Jewish scripture show a preference between non-belief or erroneous belief?

texts:
Obviously, Judaism maintains that it is best to follow Judaism or, for gentiles, the Noachide laws.  But I'm curious as to whether, according to Jewish scripture, it is preferable to not believe in G-d, or to believe the wrong things about G-d.  That is to say, is it better to be an atheist, or a Christian, Buddhist, Hindu, Shintoist, etc?  This question is about belief, not practice.

I'm also assuming that the nonbeliever in question is a good person.  He or she treats other people with respect and compassion, cares for the less fortunate and the afflicted, and is in all respects an admirable human being.  He or she simply doesn't believe in G-d.

Note:  I'm deliberately leaving out Islam, because I have been led to understand that, at least theoretically, Islam is considered to be preferable to the other non-Jewish options.


texts: I understand that holy books may not be kept in a bedroom. May one keep holy books in the kitchen or in the bedroom in a closed cupboard if a dwelling is a studio and does not have a separate living room?


texts: hebrew name for someone who was never given one

texts: There is a person whose parents never gave a Hebrew name. What should be done in terms of giving that person a new name now? Can anyone give the name? Can the person choose a name? Is there a special ceremony or bracha to say when giving the name?


texts:
Sous-vide is a method of cooking food slowly, at a precisely-controlled temperature. This article in the New York Times reports that this method is becoming more and more accessible to and widespread among home cooks. As I understand it, a typical home setup could be:

A large pot, full of water
An electronically-controlled immersion heater, immersed in the water, with its thermostat set to maintain a particular water temperature
Food, sealed in plastic bags or wrap, immersed in the water for a long time

As explained in the article, cook times could range from a short as an hour to as long as 72 hours, depending on the recipe.

Suppose one wants to use this method to have fresh-from-the-bath meat for Shabbat, setting everything up before Shabbat, and then removing and serving the meat on Shabbat.

Are there any Halachic issues that either would prohibit this scheme altogether or that need to be taken into account in implementing it?

I suspect that there could be issues related to:

leaving food under the care of an adjustable device, that you might want to fiddle with, and
causing the device to do more cooking as a result of removing the food from the water.

(Consult your own rabbi before implementing anything suggested here.)


texts: Why do we daven for what has already been promised?

texts:
In the davening of Yom Kippur we ask "ואל תפר בריתך אתנו" that Hashem should not annul his covenant with us (cf page 682 of the Artscroll machzor). But on page 680, we had just read a quote from Vayikra 26:44 which says

וְאַף־גַּם־זֹ֠את בִּֽהְיוֹתָ֞ם בְּאֶ֣רֶץ אֹֽיְבֵיהֶ֗ם לֹֽא־מְאַסְתִּ֤ים וְלֹֽא־גְעַלְתִּים֙ לְכַלֹּתָ֔ם לְהָפֵ֥ר בְּרִיתִ֖י אִתָּ֑ם
Yet, even then, when they are in the land of their enemies, I will not reject them or spurn them so as to destroy them, annulling My covenant with them:

So we have the textual promise that something will never happen and yet we pray that it won't happen. To my mind, this is different from asking that something promised TO happen will happen sooner rather than later, or that something that might not happen will happen.
Doesn't this reflect a lack of belief Ch"V in Hashem's promise?


texts: Is there a status of Tinok Shenishba for non-Jews?

texts:
If someone is brought up as a non-Jew even though he is Jewish he is considered a Tinok shenishba bein hanochrim and is an unwitting transgressor, not held accountable for his actions.

Would he same hold true for a non-Jew who was brought up being told he was Jewish?

A non-Jew may not observe a complete Sabbath. A non-Jew may not eat from the Korban Pesach (Pesachim 3b).

If a non-Jew does these inadvertently does the same tinok shenishba rule hold true? Even though the term is worded to refer to Jews is it applied to others equally?


texts: Bishul Yisroel requirements following the food item rather than its preparation

texts:
When I was in Yeshiva, it was often quoted that "some opinions" require Bishul Yisroel on any food item that has a form that is served "Al Shulchan Malachim". So, for example, potatoes would always require Bishul Yisroel even in the form of potato chips because some form of potatoes are prepared for state dinners and the like.

A while ago I was talking to a serious Talmid Chocham about some Kashrus issues, and that opinion came up and he started saying "That opinion ..." and caught himself. I assume he didn't want to denigrate it (this is my personal projection onto the conversation), but didn't hold by it. (His personal practice was to buy only Bishul Yisroel potato chips in a neighborhood where they are readily available and even cheaper than the other kinds, but when traveling he didn't worry about it).

Who's opinion is it that has that stringency of following the food item instead of the specific way it is being made?


texts:
Let's say I eat a salad that has a few pomegranate seeds sprinkled on top. Do I make al Ha-eitz afterward? Do I then make borei n'fashos, or does the al ha-eitz cover the whole salad?

What if it's pomegranate-flavored tea?

-

MOTIVE: I asked a rabbi this shailo when I had this salad. He wasn't sure.

POTENTIAL ISSUES INVOLVED: 1) Quantity. I learned that "any amount" of the seven species necessitates an al ha-eitz, but I can't remember if this is strictly correct--nor whether one would then need to make a bracha acharona on the "main" part of the food. 2) Someone recently told me, probably incorrectly, that al ha-eitz is only made if the food actually came from the Land of Israel. This is wrong, right? 3) For the tea question, the processed nature of the pomegranate flavoring may affect whether one makes an al ha-eitz. Does it?


texts: Where in the Torah does it say this? What is the Lashon Haqodesh for this? How do I know when I'm fulfilling this and when I'm just being a jerk?


texts:
It's been common practice for a very long time (perhaps as early as 60 years after the Chanukah miracle) to use a menorah (aka "chanukiyah") to light the Chanukah candles with.

Do I need a menorah to light Chanukah candles? Or can I just plop my candles or oil cups down on the table, and light them there?


texts: Should Hallel be recited on Yom Yerushalayim? I know that many rabbis hold on each side of this dispute so I'd like answers and justifications for those answers from both sides.


texts: Can I assume that every creation in this world was first manifested in the world during the first six days of the Genesis, which therefore includes color?  So was color (the spectrum of hues and shades, etc.) a phenomenon that was created during Ma'aseh Bereishit, or not until the rainbow in Noach's generation (by the flood)?


texts: Chassidim selling their silver ataros to bail their Rebbe from prison

texts:
Today is Yud-Tes Kislev, the anniversary of the day the Alter Rebbe of Lubavitch1 was released from prison. I once heard that his chassidim sold their silver ataros on their tallisos to pay for his bail, and this is the reason the Chabad custom is to not have an atarah on the tallis.2 What is the source for this rumor?

1. Rabbi Schneur Zalman of Liadi, also known as the "Ba'al HaTanya".

2. This is doubtful the reason why this is the minhag, but it's an interesting story nonetheless. I believe the real reason is because we don't want to distract ourselves from the real beauty of the tallis, the tzitzis, by which the entire tallis is necessary, with a flashy atarah. Or, as brought down in the Aruch HaShulchan (thanks @user sam) to not mistakenly think that the ikkar of the mitzvah is atifas rosh.


texts: Priorities: Mincha Ketana vs Mincha Gedola

texts: Which timing of mincha is more important: mincha gedolah or mincha ketana? Why?


texts: Can I see a list of the 18 Tikunei Sofrim (emendations of the scribes), with each described?

texts:
Can I see a list of the 18 Tikunei Sofrim(emendations of the scribes)? (Describing each of them)

I have found various references to the 18 Tikunei Sofrim online, but no elaboration on what each one is. Some sources elaborate on just one or a few, but not all.

Some sources point to where one can find a list, but the Sefer they refer to is all 100% in Hebrew and not so easy for me to understand, as my Hebrew translation skills are not fluent.  (note- I'm ok with Hebrew in Tanach as I have tools available to me to help translate)


texts: Does one commit a sin by contemplating to do a sin? [Not referring to UNCLEAN thoughts]

texts:
(ספר שערי תשובה (שער ג' אות מא
**
( ולא תתורו אחרי לבבכם ואחרי עיניכם (במדבר טו

הזהרנו בזה שלא לחשוב   לעשות עבירה  וכל דבר פשע וחטא

Shaarei Teshuvah [Gates of Repentance] Gate 3:41

[loosely translated]...and go not about after your heart and after your eyes...

We are thus warned not to contemplate doing any type of sin.

How does this not contradict the saying of the Gemara (Kiddushin 40A) which says, “Machashavah ra’ah ein Hakodosh Baruch Hu metzarfah lema’aseh” — “If one contemplates sinning, Hashem does not regard the bad thought as a deed.”
This seems to say that, Hashem will not punish one for a sinful thought alone if it was not actually followed up with committing the sin.


texts: Females serving at the entrance of the tent of meeting?

texts: Shemot/Exodus 38:8 is speaking of woman serving or assembling at the tent of meeting. Who were these women, and what did they do there?


texts: Does the grandfather make a blessing on seeing his granddaughter for the first time?

texts:
The father of a new girl makes the shehechiyanu blessing on seeing his daughter for the first time.

Does the grandfather make a beracha ? He has not seen the child before and is surely joyful. (See OC 223 (1) MB [2].)


texts: I am 15 years old and do not go to a Yeshiva but would like to learn Talmud. A few rabbis near me said they could teach me. How should I start

texts:
I am 15 years old and do not go to a Yeshiva but would like to learn Talmud. There are many rabbis near me who said they would be willing to teach me. How should I start knowing that

I only speak English
I don’t own a Talmud
I have completely read the Torah

Would you recommend the Daf Yomi. I know it starts soon.


texts:
When the Mishnah Berura wants to explain why we say Korbanos every day he writes in 1:13:

ופרשת הקרבנות, דאמרינן במנחות: "זאת תורת החטאת", כל העוסק בתורת חטאת כאילו הקריב חטאת.
and the paragraph of Korbanos, as we say in Menachos: "this is the instruction of the Chatas", everyone who delves into the instruction of the Chatas is as if he offered a Chatas

But later on in 48:1 he writes:

וכן כתבו הספרים דמה שאמר הגמרא כל העוסק בפרשת עולה וכו' הכוונה שהוא מתעסק להבין עניניה לא אמירת התיבות לבד
and so books wrote: that which the Gemara says "everyone who delves into the paragraph of the Olah etc.", [its] intention is that he is delving to understand its topic, not [performing] the utterance of the words alone

Isn't this a contradiction, for when one reads Korbanos even with understanding he isn't a מתעסק?


texts: What do Galiitzianers polish on Pesach "Shiny"?

texts:
See this Wikepedia article for an explanation on Yiddish dialects. Galitzianers pronounce "ey" as "ay".
Thus, the Galitzianers have a special holiday on the 16th of Iyar called "Pesach Shiny". I assume that being from Poland, they spend the day "polish" - ing stuff. What do they polish? I can't think of anything that takes a full day to polish.

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


texts: Jewish viewpoint on Gentiles celebrating a Christian Seder?

texts:
I am a Gentile and a practicing Christian and would like to know how the Jewish community considers some Christians celebrating their own particular forms of a Christian Seder?

  Christian Passover

  There has been increasing interest among Christians in this ancient festival. There are various reasons for this renewed interest: an increasing sensitivity to cultural and societal problems and a corresponding desire to learn about others; a renewed awareness of the importance of the Old Testament Scriptures as Christian Scripture; a desire or even a need in our modern world to recover a sense of the sacred through liturgy and sacrament; the willingness to find new and innovative ways to worship; and perhaps even the enjoyment that comes from acknowledging the continuity with a 3,000 year old community of faith.

  As a result, there has been an explosion of interest in adapting the Passover festival to Christianity. Various organizations, such as "Jews for Jesus," have long promoted Christian Passover services as a means for Jews to retain their cultural heritage while confessing Christian faith. They have also used the Christian Passover as a means to communicate to Christians the Jewish religious heritage that they value.

  Our goal here in presenting a Christian adaptation of Passover is to retain the theological, confessional, and educational dimensions of the service. That is, it is presented as a way for people of Christian Faith to express that faith in the context of a gathered community by participating symbolically in the story of salvation. It is presented very deliberately and purposefully as a Christian service, with no apologies. Yet, there has also been a deliberate attempt to preserve the spirit of the Jewish traditions and experience in the service, and to respect the faith journey of Israelites and Jews across the centuries. For that reason, apart from the fact that it will likely be Christians who are participating in the service, the thoroughly Christian dimension will come at the end of the service. After all, that is really how God chose to work in history: to the Jew first, and then also to the rest of us!

Being a Catholic I would like to follow the following approach to celebrating the Christian Seder:  The Seder Meal as a Christian Home Celebration: Preparing and Celebrating the Holy Thursday Meal. Some of our ministers are in favor of this, while others are afraid to offend the Jewish community.

Is doing so considered to be offensive in any way to your holy religion? Or is it somehow frowned upon?

How can we celebrate a Christian Seder that would be acceptable to the Jewish community in general?


texts: In studying bereishis I have come up with questions about Joseph and his brothers that have long bothered me.  One question is in parsha vayeshev, where we read how Joseph was sold by his brothers to the "Ishmaelites".  I have always taken that to be the descendants of Ishmael.  Isaac and Ishmael were half brothers.  Which means that Isaac’s sons, Jacob and Esau were first cousins to Ishmael’s sons, which in turn means that Jacobs twelve sons were second cousins to Ishmael’s grandchildren.  Didn’t the Ishmaelites know they were buying their second cousin?  I would certainly know if my second cousins tried to sell me another second cousin as a slave!  What have the rabbis said about this?


texts: Can someone keep objects bought with money not obtained honestly?

texts: If someone got money not honestly ex:he did surveys online for money but didn't answer the questions honestly and he doesn't know exactly whom he got the money from since each time the survey was from someone else so he has no way of knowing whom to repay is he allowed to keep the objects he got from using this money if he for sure doesn't know whom to pay it back to?


texts: Was quail available on Shabbat in the desert?

texts:
In reading the story about the manna, we see the following (all are in Shemot (Ex.) 16, so I'll just mention the verses:

verse 12 G-d says that in the evening they will eat meat and in the morning be satiated with bread.

verse 22 People collect a double portion on the 6th day; the elders wonder what's happening. It mentions that they took a double portion of man (implied by usage of the term "bread" in the verse.) Did they take a double portion of quail, too? (Not something apparent in the verse.)

verse 23 In explaining things, Moses speaks in general terms by saying cook and bake today, and leave the left-over for tomorrow. He doesn't mention specifically the word "man". So is this commandment general meaning that he implied cooking the quail as well, since there would be none of that the next day?

verse 27 some people go out to gather. The verse does not say WHAT they were looking to gather. It seems to be just mahn, but, perhaps, quail was implied, as well?

[verse 29] Moses says, don't go out on Shabbat. He also says that this is why on the 6th day G-d gave a double portion of bread.

My analysis: It looks like there was no double portion of quail given on the sixth day, as there are a few verses that mention that the double portion was of mahn, only. However, what doesn't seem clear is if on Shabbat, they had meat (quail) at all, or they had to make the 6th day's portion of quail last through Shabbat or not eat any quail at all on Shabbat. (There is no implication anywhere on how much quail they could gather each day, or that the quail would spoil by leaving it over to the next day.)


texts: Are there any sources that say that the teffilin strap don’t have to be all black, meaning that if there was some chipped paint it would still be kosher?


texts: Is marriage without ketubah considered marriage, concubinage, or kiddushin she’einah re’uyah le’biah (marriage that cannot be consummated)? I have read a number of different things suggesting each of the three. In the discussion here about concubinage, it was suggested that concubinage=simply marriage without a ketubah, so marriage without a ketubah=concubinage. But I have also read that marriage may be contracted without a ketubah: either through biah or a ring. Finally, I have read one source suggesting that the couple may not have relations without a ketubah; thus, a marriage without a ketubah is a kiddushin she’einah re’uyah le’biah. Which is correct?


texts: Took out 1 Torah instead of 2 - What should be done?

texts:
The shul has small ark. On Shabbat Chanukah one year, the gabbai placed one Torah in the ark before minyan began, and it seems that with a mainly "secular" congregation (I.e., the 15 people that formed the minyan), no one else realized that on Shabbat Chanukah you need 2 Sifrei Torah.

They read the weekly portion (Miketz), say Kaddish, and just before hagbah, the gabbai realizes that they should have had two Sifrei Torah! But the other Torah is in another room in another wing of the shul. It would actually be quicker to just roll the current Torah from Miketz to the Chanukah portion than get another Torah.

Should they roll this Torah, as it is less of a tircha detzibbur, or do they still need to get the 2nd Torah from the other room?

Note: - The story is an example. The answer should be general to any situation where multiple Sifrei Torah are needed, having the same situation, but on a different occasion.


texts: Was there a duplicate of the Aron Hakodesh?

texts: The Rambam writes in Hilchos Klei Mikdash (7:19) that all the vessels in the Beis Hamikdash had duplicates (and duplicates of the duplicates) just in case a vessel became impure. Did the Aron Hakodesh have a duplicate? I always assumed that Aron was unique and there was only one of them. In addition, since it was in the Kodesh Hakedoshim it was probably very unlikely to be touched by an impure person.


texts: Asara Haruge Malchut (Ten Martyrs), why were 10 Rabbis killed?

texts: In Vayigash, Rabenu Bahya (also the Zohar) comments and says that the reason we had Asara Haruge Malchut because the brothers sold Yosef. However, Reuven didn't sell Yosef, so why should the corresponding Rabbi be punished for his actions?


texts: I want to be a Jew, but I'm born as a Muslim

texts:
I'm from Algeria, but I'm now living in France. I was born as a Muslim, but since I was 13, I realized that Islam wasn't for me. Since two years, I'm now looking for a new religion, and from what I've read, Judaism interested me much more than other religions. However, I'm still young (almost 19yo), and I'm really afraid of the reactions of my family (they're almost all Muslims). I know that religions are not games, and I'm sure that I want to learn more about Judaism.

What does Judaism says about religious conversion from Islam?


texts: Answering Amen to Baruch Hashem L'Olam in Ma'ariv

texts:
There are different practices regarding inserting the 18 verses of Baruch Hashem L'Olam between the Sh'ma and the Amida in Ma'ariv. This site points to one reason for not saying them:

  The rishonim dispute whether one must juxtapose the mention of the Redemption with the beginning of the Shemoneh Esreh prayer even for Maariv. Tosafos (Berachos 4b) write that one must, and explain that the Hashkiveinu blessing that separates the Redemption from the prayer is not considered an interruption because it is “one long [mention of] redemption.” Tosafos also explain that the longer Baruch Hashem Le-Olam prayer does not constitute a hefsek, though some are careful not to recite the blessing for this reason (see Maaseh Rav no. 67).

If I follow the final ruling and don't say the verses so as to avoid the interruption, but am davening with a minyan that DOES say it, should I answer amein to the blessing before kaddish or does that create the same interruption as if I had said it?

This question provides an answer that in a different case, saying a couple of words is not an interruption but I don't know if the cases are truly analogous.

There is a video online which might answer this but I can't get it to work so I don't know if it addresses my question.


texts: tuft of hair distinguish Rashi / Tam tefillen

texts: Why is a tuft of hair put on the tefillen allegedly to distinguish those following Rashi from those following R. Tam?  Why tuft of hair at all as opposed to any other siman?


texts: What are some good practical halacha audio shiurim I can find online?

texts:
Does anyone know of good shiurim and preferably ongoing series of good audio shiurim on halacha that are available online?

I'm preferably looking for something:

Practice-level.
Relevant to everyday life (i.e. Hilchos Shabbos as opposed to Hilchos Eidus).
By someone who is qualified. (Can be subjective, I know.)
Archived is fine, but even better would be ongoing. Even better is if it has an rss feed.

Please indicate in your answer how your recommendation fits with these criteria, and why you recommend it, in particular.


texts:
Frequently, in Tanac"h, the 3rd person female plural uses an end nun with a kamatz ןָ rather than nun-heh נָה.

Is there any reasoning of preference of one usage vs. the other?


texts: Are gentiles tameh ? Do they convey any kind of tumas?

texts:
I find a lot of contradicting sources - does anyone know the actual halachah (with sources please) ?

A lot of mishanyot seem to state that Gentiles do not contract/convey impurity (Negaim 11 and 12; Zabim 2; Nidda 10 to name a few). On the other hand, mishna Taharot 5 and Niddah 4 say the contrary.

Tosefta Zabim 2 says that while gentiles are not impure per se, they are considered thus by decree.

So what gives ?


texts: Stopping gentile from doing borer on Shabbos

texts:
Consider the following situation.

A shul makes a large Kiddush every Shabbos morning after Davening. They have many food items that need to be prepared and set up for the Kiddush however the preparation involves the malacha of borer and therefore should normally be done close to the seudah (let's say they need to peel certain fruits, eggs, etc but perhaps won't run into problems of having to remove bad parts of the food from the good.)

There are gentiles that work in the Shul and are able to set up the Kiddush. However they'd rather finish their work early in the morning (around 8, 9 am and leave instead of hanging around the shul or coming later at 11 am to set up for the Kiddush). Thus perhaps creating a problem since the malacha of "borer" that what they will do will not be done "somach" (close) to the beginning of the seudah, rather several hours before. Borer can be permitted with certain conditions, however as far as I know one condition is that it has to be "somach" (close) to the beginning of the seudah.

Is one allowed to tell them to set up for the Kiddush, knowing that they will set it up early? Or must they be told to specifically set up for the Kiddush at a later time when it will be closer to the start of the seudah? What proofs could be brought to support a psak one way or the other?


texts: Which Haftora do we recite on some years not even once, on some years once, on some years twice, and then on some years three times?


texts: Can a pedestrian cause a Jewish driver to stop for him to cross the road on Shabbat?

texts:
In many places Israel [to date], cars are driven by Jewish drivers.[presumably Tinokot Shenishbu]

When crossing the road in Israel on Shabbat :

Can one do so in a way that the driver has to slow down/stop in order for you to cross or must you wait until the car passes and only then cross.

If. in general, you must wait for the car to pass: what if he has already stopped and is waiting for you to cross - must you still wait for it to pass or can you cross?

Would there be a distinction between crossing at a specially marked pedestrian crossing which by law - cars have to stop there for pedestrians to cross, or crossing in a place where pedestrians aren't supposed to cross.


texts: If a pig was genetically modified to chew its cud, would it be kosher?

texts: If they were to genetically modify a pig to chew its cud, would it be kosher?


texts: Ger Tzedek/Tzadik earliest sources and definition

texts:
As I understand a "Ger Tzedek/Tzadik" is a fully converted follower of the Torah of Moshe. According to Hilchot Melachim 10:3-4, a "Ger Tzedek" is defined as someone who has confirmed their conversion (out of a sincere and deep conviction in the truth of the Jewish religion, without any other motivation whatever). Later on (in verse 12), we see that a "Ger Tzedek" must non-selectively accept all of the mitzvot of the Torah of Moshe.  The convert who accepts the responsibility to fulfill the mitzvos – the Torah’s path of  tzedek –  is therefore called a ger tzedek. It is this commitment which enables the convert to become a member of Israel – the people of the Covenant. Just as all Israel became the people of the Covenant by proclaiming at Mount Sinai: 'Everything that Hashem has spoken, we will do and we will hear' (Exodus 24:7), so too, the convert joins the people by making a similar commitment (like Ruth). Our tradition finds a reference to this idea in the following Divine statement: 'The convert who dwells with you shall be like a native among you' (Leviticus 19:34). According to the tradition, these words are revealing the following guideline which the rabbinical court that accepts the convert must follow: 'Just as the native Israelite accepted all the words of the Torah, so does the convert. (Toras Kohanim)'

But what i would like to know is how this term 'Ger Tzedek' came to exist:  what are it's earliest sources? and can it be literally found in the Tenach?


texts: Yebum, the man wants it but the woman doesn't

texts:
Let's say, Chas V'Shalom, a man died childless, leaving his wife a Yivamah. He has a brother, who by Torah law must either marry his diseased brother's wife, or perform Chalitzah.

What if he wants to marry her but she doesn't want to marry him. Do they have to perform Chalitzah, or are they Halachicly married?


texts: Jewish saying: "To be lenient when you should be firm is to be cruel when you could be kind."?

texts:
I heard today there is an old Jewish saying that goes something like this:

  “To be lenient when you should be firm is to be cruel when you could be kind.”

This, as so many Jewish sayings do, strikes a chord of resonance with me. I would like to learn more about this saying.

What is the actual saying?
What is the origin of the saying?
What is the “Anglicized” version?


texts: Did the Sanhedrin ever convene at night or on holidays?

texts: Were there ever any times or special circumstances in either Temple period where the Sanhedrin would convene on Shabbat, at night or on holidays?


texts: Is it forbidden to utter the shortened form of HaShem's Name (yod and hey)?

texts: What rulings and opinions are there in regards to speaking HaShem's Name in its short form, namely [pun intended] י, qamatz, and ה?


texts:
One of Maimonidies 13 principles of faith is believing in the resurrection of the dead wherein the dead will arise from their graves.  My question is have chazal provided any guidelines for how we are to survive this zombie apocalypse?

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


texts: I was told that Vape has sugar in it. Are you inhailing enough for it to constitute a Shiur, and so not be able to Vape on a fast day?


texts: Why does typical commercial machine shemurah matza taste different than regular machine matza?

texts:
Shemurah matza has several more stringent requirements over regular matza: it has to be guarded for longer, and the people making it have in mind that it's for the mitzvah of eating matza on the night of Pesach.

I understand why hand matza looks and tastes different than machine matza - it's made in a different way.  However, machine shemurah matza is, in my experience, typically darker and more well done (often slightly burned) than normal machine matza.  This doesn't seem to obviously follow from its definition.

Is it a consequence of the halachic requirements of shemurah matza?


texts: Do we know the date of death of Shammai Hazaken?

texts: Do we know the Hebrew date of his death?


texts:
Would a baalat teshuva need a get from each previous sexual relationship? In light of the idea that marriage can be contracted solely through bi'ah/public knowledge of the couple's relationship (as discussed here and here), would a woman who has had previous sexual relationships--perhaps a baalat teshuva--need a get from each one in order to be married again? What other obligations rest on her previous partners?

NOTE: If this situation is relevant to you, please consult with your Rabbi.


texts: Is it permitted for a couple to have relations during the daytime?

texts: Is it permitted for couples to have relations in the daytime if they are tired in the evenings?


texts: From when until when are you allowed to make the bracha,and what is optimum?


texts: Why do we cover a Sefer Torah with a talis when traveling?

texts:
There's a widespread custom to cover a Sefer Torah with a talis when travelling.

Has this custom been mentioned in halachic literature? Why is this done?

The closest I found was Shulchan Aruch, YD 482:8:

  בית שיש בו ס"ת לא ישמש בו מטתו עד שיוציאנו ואם אין לו מקום להוציאו
  יעשה לפניו מחיצה גבוהה י' טפחים אבל ע"י הנחת כלי בתוך כלי שאינו מיוחד
  אינו מותר אלא בתפילין ושאר כתבי הקדש וחומשים אבל לא בס"ת והרמב"ם מתיר
  אף בס"ת ואם פירש טליתו על הארגז שמונח בו חשוב ככלי בתוך כלי

  If one is in a house that has a Sefer Torah in it, one may not have
  marital relations until it is removed; and if there is no place to
  remove it to, one may make a boundary (mechitza) that is ten
  handbreadths tall. However, one may not place it into a (כלי בתוך כלי)
  "vessel inside a vessel," because that only works to permit marital
  relations for tefillin and other holy writings, and chumashim; but
  not for a Sefer Torah. The Rambam permitted this even for a Sefer
  Torah. If one places one's tallis on the chest (ארגז) that contains the
  Sefer Torah, it is considered to be a "vessel inside a vessel."

(my translation)

However, this doesn't really discuss travelling with a Torah. Additionally, when travelling in public, there likely won't be anyone having marital relations (we hope); besides the fact that there is usually no ארגז (according to Jastrow's translation of "box, chest") when travelling -- the Torah is usually wrapped in the tallis by itself and carried when travelling.

The Sefer is usually covered by the mantel (Sefer Torah cover) (or the wooden case, for Sefaradi Sefarim), so I don't think that it's to protect the Torah....are we trying to protect the covering of the Torah?


texts:
I've heard you're not supposed to give tzedokoh at night. What exactly are the rules regarding this?

Does it apply only to physically giving poor man coins or writing checks? what about fulfilling pledges or giving maaser and I don't have other time during the day?


texts: Translation to Issachar Jacobson's "נתיב בינה"

texts: Rabbi Issachar Jacobson has a multivolume series on davening called "נתיב בינה". An English translation to the first volume is called "the weekday siddur". Does anyone know if there are English translation to the rest of the series (which is about shabbat davening, yom tov etc.)?


texts: What is the most-shared name in the Torah? In Tanach?

texts:
A previous question noted that there are three distinct individuals named Amihud mentioned in the Torah, and at least one more in Divrei Hayamim. When I noticed this phenomenon in the Torah, it made me wonder whether Amihud is the most-shared name, that is, assigned to the most distinct individuals, in the Torah.1 This is basically a point of curiosity, but such a superlative status may indeed indicate homiletic value, coupled with analysis of the meaning of the name, as was provided in the answer to the previous Amihud question.
What name is shared by the most distinct individuals in the Torah?
What name is shared by the most distinct individuals in Tanach?

1. DoubleAA pointed out another name that's shared by three individuals in the Torah: Reuel, as documented in this answer.


texts:
In the amida we recite "hagadol, hagibor, vehanora" (the great, mighty, and awesome)

There are many explanations for the term "hanora" (awesome). Have heard somewhere one explanation that it refers to God's attribute of wisdom as manifested in nature.

Is there a source for this in chazal?


texts: According to Rashi, why does Esther split up her argument?

texts:
At the beginning of Esther 7, Esther makes her plea for the Jewish people. Rashi (to v. 3) makes a very interesting comment:

  וְעַמִּי. יִנָּתֵן לִי "בְּבַקָּשָׁתִי" שֶׁלֹּא יֵהָרְגוּ. וְאִם תּאמַר: מָה אִכְפַּת לָךְ? "כִּי אֵיכָכָה אוּכַל וְרָאִיתִי, וגו'"

  "And my people" should be given to me "as my request," that they not be killed. And if you'll ask, "why do you care?" [Esther replies,] "For how can I see, etc."

That last quotation ("for how can I see") is a later passuk, 8:6. If that is the reason for this earlier one, why does she split them up, only bringing in that explanation later in her attempt to overturn the decree? Why doesn't she mention all of her arguments at once?


texts:
Tehillim 75:11 states:

וכל־קרני רשעים אגדע תרוממנה קרנות צדיק
All the horns of the wicked I will cut; but the horns of the righteous shall be lifted up.

Rashi explains that the horns of the wicked refers to Amalek

וכל קרני רשעים: של עמלק
אגדע: כענין שנא' (יחזקאל כ״ה:י״ד) ונתתי את נקמתי באדום ביד עמי ישראל ישראל יגדעו קרן עמלק וגו

However the verse in יחזקאל does not mention cutting the horn of Amalek.
I would like to understand what this horn (symbolically) is and why Rashi says that the horns referenced in Tehillim are a reference to Amalek. I did not see any other commentary (from those available on Sefaria) who made a similar connection to Amalek.


texts:
I've heard a rumor floating around to the effect that Jews should not wear all black as an expression of mourning. Is there anything to that? If so, is there anything inherently wrong with it, is it a way to not copy "the way of the gentiles" ("chukat hagoyim"), or something else?

Answers that cite authoritative sources only, please.


texts:
What is the minimum food a person needs to eat on the Sabbath?

(I have an interest in water fasting, which means not consuming anything but water for days or weeks. The power of the fast depends on not eating anything at all.)


texts: Learning Kabbalah from other students of the Arizal?

texts:
It says in Sforim that one shouldn't learn Kabbalah from any of the students of the Arizal except for R' Chaim Vital (as they didn't understand the Arizal properly).

I have never seen such a worry when it comes to classic "Nigleh" (like Gemaras, Mefarshim, and even Halacha) seforim. Why are we so much more worried of misinterpretation of Kabbalah than Halacha?


texts: PTIJ: Please advise me; I may be going deaf from davening!

texts:
I think I'm getting deaf. I've heard (pun intentional) that exposure to loud noise over an extended time period causes deafness.
Well, each day - at least twice per day, I'm exposed to the loud noise caused by the Ophanim and the Chayot Hakodesh.
In the first bracha of the Shacharit Shema,

והאפנים וחיות הקודש ברעש גדול...

Then, again, in ובא לציון , I get the noise from behind me:

ואשמע אחרי קול רעש גדול

During Shabbat, I get this loud noise in the morning birkat Shema as well as in the Shacharit Kedusha

אז בקול רעש גדול

During Mincha and Ma'ariv after Shabbat, I hear the loud noise again in ובא לציון .
I don't know how to prevent this constant exposure to the Ophanim's loud noise. I tried wearing ear plugs. But, then, I can't hear the chazzan's prompt to respond ברוך כבוד ה ממקומו. So, that doesn't seem to be a good idea.
I've tried requesting the Ophanim to be quieter, but they're not cooperative.
Does anyone else have any other suggestions on what I could do to prevent such loud exposure to all that noise? Is there an audiologist that specializes in Ophanic exposure?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Why is the principle of Svarah a source for some Halachik concepts but not others?

texts:
There are instances in the Talmud (usually fleshed out by the Rishonim) where we learn a concept that is **so logical** that we don't need a pasuk or drasha to teach it to us, THAT'S how logical it is.

A few examples:

"המוציא מחברו עליו הראיה"- If my ox gored and killed your pregnant cow and the cow’s fetus was found dead at its side- and it is not known whether the cow gave birth before (ie unrelated to the goring) or whether it gave birth after the ox gored it, if you want me to pay you have to prove the latter because: "the burden of proof rests upon the claimant"  Bava Kamma 46a
"כל דאלים גבר"-  In a financial dispute between two people where there is neither evidence nor presumptive ownership for either litigant, "whoever is stronger prevails" Bava Basra 34b
"כְּדֵי שֶׁלֹּא יְהֵא חוֹטֵא נִשְׂכָּר" - If dough became impure accidentally, one need take 1/48 for challah. However if the dough became purposely impure, the amount for challah one must take is 1/24. Why? "so that the sinner does not profit [from his sin]" Challah 2:7 (expounded further here)

My question is why is svara used sparingly as a halachik source/ reason only in certain areas? "Don't kill" and "don't steal" are both pretty obvious- yet we have explicit p'sukim telling us not to.

Why isn't svara applied for these two or for any other seemingly logical mitzvos?

Edit: the examples listed above don't explicitly state the word "svara" even though that's the concept at work: Thus here are links for each that explains how each is a "svara"

המוציא מחברו עליו הראיה - see "הכלל ומקורו"  number 3

כל דאלים גבר-  under “מקור וטעם”

כְּדֵי שֶׁלֹּא יְהֵא חוֹטֵא נִשְׂכָּר- under “מקור”


texts: How Did the Breastplate's Chains connect to the Shoham Settings?

texts:
Exodus 28:25 says

  And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate. And thou shalt put the two wreathen chains of gold on the two rings at the ends of the breastplate. And the other two ends of the two wreathen chains thou shalt put on the two settings, and put them on the shoulder-pieces of the ephod, in the forepart thereof.

From the text it is evident that the chains are meant to connect to the rings in the breastplate, and to be affixed to the Shoham stone's settings that were on the shoulder straps of the High Priest's apron. However, Gd doesn't elaborate in the text about how the chains were attached to the settings, as opposed to every other attachment of the breastplate to the apron, which was done by way of rings. I looked in Rashi on these verses as well, but he does not explain this detail any more clearly, from what I can tell.

How were the chains attached to the Shoham settings? were they soldered together? Were there unmentioned rings?

Please source your answers!


texts: What is the Jewish interpretation of Jeremiah 8:8?

texts: What is the real Jewish meaning of Jeremiah 8:8? Does it claim the Bible is corrupted?


texts: What belongs to a married woman and what can she do with it

texts:
Please correct me if I am wrong.

Everything a wife brings into her marriage (belonged to her before the marriage), and the Kiddushin object (he gives it to her as a complete present)  belongs to her.
That gifts that were given to her after the marriage (only if they were given on the condition that the husband does not have a part in them) belong to her.
The money she makes, (if she works more than is required of her, or if she says "I will feed myself and keep what I make").
This I am not sure about if she owns what the husband is obligated to give her i.e., a mat, a spoon, pocket money (maybe only if she eats alone).
If she inherits something after the marriage.
Her kesuba (money); she can sell it as a trust that if her husband dies or divorces her he will need to pay the buyer.
From https://judaism.stackexchange.com/a/51143/5120 ("Therefore, the man should give the woman a piece of jewelry since he doesn't have rights to her clothing or jewelry") it seems that clothing that she receives belongs to her and it is not under the husband's control.

Are these all the possibilities of a married woman to increase her property?

I heard that everything she owns, the husband manages (and keeps the profits).  (And she will only get it back  (either the same amount or what is was worth when the husband started managing it) after he dies or divorces her.)

How does this work with point 3,4 and 6 (Can she only use it for what the husband allows, or does she keeps it until after the marriage?)

If it works a different way please explain.

Every answer b"n a +1 (even not complete).

Specific sources on the subject will  be really appreciated.


texts: Benediction to be recited over stuffing?

texts: On Thanksgiving, many have the custom to eat stuffing, which usually incorporates bread as a major ingredient, with their turkey and mashed potatoes and gravy. What bracha should be recited up it? What do different poskim recommend?


texts: What do we know about the Yemenites adding (deleting?) Maimonides from their prayers in the 1100s?

texts:
I've always heard that the Yemenite Jews of the late 1100s were so grateful for the theological support they were given by Maimonides' writings (Rambam's Igeret Teiman), that where their kaddish prayer had previously said:

  May His great Name be exalted ... in your lifetime and days and in the lifetime of all the House of Israel

They modified it to:

  ... in your lifetime and days and in the lifetime of our great teacher Rabbi Moshe and all the House of Israel

Is there a textual source for this?  Do we know when they added it?  Was there any reservation about modifying the text of the prayers?  And more notably: did they just take it out when Maimonides died (1204 I think)?  Was there any friction about that?


texts: Is it halachically ok to buy and sell cigarettes?

texts:
I live in a country where cigarettes are very cheap. I am going to travel somewhere where I can sell cigarettes for much more than it cost me. If I take them, I will make a huge profit.

However I am concerned that it may be halachically incorrect to sell these cigarettes to other Jews because it may be a transgression of lifnei Eiver Lo Titen Michshol - One must not place a stumbling block before a 'blind' person.

To establish if this is in fact prohibited we must first make sure that smoking in the first place is prohibited. I always understood that it was completely forbidden due to the prohibition of committing suicide (correct me if I am wrong).

However, one can argue (this is what many friends of mine tried to argue) that they are going to smoke the cigarettes anyway since they are addicted. So there should be nothing wrong with being the one who provides them.

I would like to know which side is correct (please bring sources to any answers)
Thanks

Edit: as Daniel mentioned in the comments, I think it is actually illegal to do such a thing. I presume that this also makes it halachically incorrect?


texts: Tzitzit - wool or linen - in relation to blue strings

texts:
I'm a purist at heart so purchased linen tzitzit - of which I intended to add them to tallit of linen.  I was also going to have blue strings added, also in linen - so if you can get past my vague intro - my question is as follows:

Can blue strings be added to tzitzit if they are comprised wholly of linen, or do the blue strings have to be wool?

I came across the following which led to my question -
quote extract - Mois Navon P'til Tekhelet - it is worth mentioning that though you may have cotton tzitzit strings, the tekhelet strings must, be halachically, be dyed in wool.


texts: Why do divorced or widowed women still need to cover their hair?

texts:
I was recently reading the latest edition of Halachically Speaking. It says:

  A woman who is a widow r”l or divorcee still has an obligation to cover her hair.

But why is this so? Why should they be any different than unmarried women?


texts: Is the blessing "Oseh Ma'aseh Breishit" to be understood literally?

texts:
The term "ma'aseh breishit" means, literally "the makings (or creations) of the beginning." The "beginning" seems to me, to refer to the first 6 days of creation.

Certain things that we recite "Oseh Ma'aseh Breishit" were not mentioned as having been created during the first 6 days, for example, comets and meteors (what we see as "shooting stars").

Lightning, in particular, is a curiosity. We associate lightning with thunderstorms.
Genesis 2:5 says:

  וְכֹ֣ל ׀ שִׂ֣יחַ הַשָּׂדֶ֗ה טֶ֚רֶם יִֽהְיֶ֣ה בָאָ֔רֶץ וְכָל־עֵ֥שֶׂב
  הַשָּׂדֶ֖ה טֶ֣רֶם יִצְמָ֑ח
  כִּי֩ לֹ֨א הִמְטִ֜יר יְהוָ֤ה אֱלֹהִים֙
  עַל־הָאָ֔רֶץ
  וְאָדָ֣ם אַ֔יִן לַֽעֲבֹ֖ד אֶת־הָֽאֲדָמָֽה׃

  No shrub of the field was yet in the earth, and no herb of the field
  had yet sprung up; for the LORD God had not caused it to rain upon the
  earth, and there was not a man to till the ground;

Usually, thunderstorms and lightning are associated with rain. While it is possible to have lightning without rain, and there might have been thunderclouds with no rain, it is unclear that either clouds or lightning were created during the first 6 days.

If so, why do we say "Oseh Ma'aseh Breishit" on these items?

I am making a parallel argument to this M.Y. question . One answer states that because the rainbow wasn't created during the first 6 days of creation, it gets a different bracha.


texts: What do the words ויהי כן (Beraishis 1:15) mean? It seems the "making" happens in the next verse?

texts: In Beraishis, the posuk often says ויהי כן. But, for example, regarding Day 4, after Hashem says "there should be luminaries" (verses 14 and 15) then it says ויהי כן (verse 15), and then it says Hashem MADE them (verse 16) So what do the words mean?


texts: What was Rabbi Yehuda Hanassi's role in compiling the Mishnah?

texts:
I have always heard that Rabbi Yehuda Hanassi "compiled" the mishna. What were his roles in compiling it in the form that we currently have it? Specifically, did he perform any of these roles:

writing the text itself - all / most of it? Any specific parts he wrote vs. others?
editing what other wrote. Who else wrote?
leader / manager, i.e. - telling others what to write or include

The above is not an exhaustive list. There are probably other roles that I can't think of, now.

Along with this, what decisions determined what and who was included and what / who was excluded. After all, we have braitot, so a lot didn't make the "cut" for some reason. What decided it?


texts: May one say G-d's name before washing netilat yadayim?

texts: May one say the word "G-d" or "Hashem" before washing his hands in the morning? For example, to say daily affirmations before getting out of bed.


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

Upvote all interesting answers.

Accept the best answer.

*Go on to the next number.


texts:
Boaz tells Ploni that they two are the only possible redeemers. If Orpah had come with, one of them would have married Boaz and the other would be left single and half the land would be unredeemed.

What would have happened if Orpah came with?


texts: Kabed et Avicha v'et imecha vs Being one of the first ten for a minyan

texts: We know that the first ten people who make up a minyan get schar for every person who attends that minyan. So what happens if a person and their father come to shul and see that there are 9 people. Should the son try to be before his father so that he gets the schar, or should he let his father go first in order to honor him and not get schar?


texts: Watching TV on weekdays (not on shabbat)

texts:
Is it generally allowed to watch TV at my home (I am male and living alone)? I wrote "generally," meaning watching on a regular weekday (i.e. not Shabbat or Holiday) and just watching normal programs, like the news or a documentary.

If this is not allowed, why not?

Are there specific precautions to take, if this is allowed?


texts:
According to Shulchan Aruch, (please cite Saeef and Siman so I can read further):

What are all the days we add Ye'aleh V'yaboh?

What happens if we forget to say it?


texts: What happens to those who have not completed their conversion post to the coming of moshiach?

texts:
Given that moshiach can come at any time, what will happen to those that are in the process of conversion?
Certain passages such as yevamos 24b, geirus would no longer be performed in the messianic era. At the same time there were general limitation on geirus lest people try to join the Jewish people for motives other than wanting to serve Hashem. (such as financial growth or some sort of benefits)... However, Yisro who already had stature and wealth was allowed given that he had "good intentions" and no ulterior motive.

An opinion I read before, source which to my shame have forgotten, stated that ultimately all the world would become Israel. This is a beautiful thought but it's debatable given the prophecies of nations coming to celebrate sukkos.

I think there might be geiros available, post the coming of moshiach, for those truly in love with the Torah and Hashem. I guess we'd all have to live it and see what happens.
A convert is compared to a deer among sheep in the Midrash, these people leave families and lives behind just in an effort to be counted among the Jewish people. I don't think such a person would ever be set aside by Hashem. I like to think they would be allowed to finish their geirus. I was hoping for some citations or baraitot to support my thought but your comments help more than you think. Thanks.


texts: I'd like to compile a list of all the computer programs out there that people can use for learning/reading seforim with. There are many of them now a days (and perhaps were some in the past that are no longer being supported.) However I'd like to keep a list to what is currently being supported and used now a days. It can be software or apps used on any or all of the following platforms: Windows, Mac, iOS (iPhone and iPad), Android, Blackberry, Internet-based (anything viewed or accessed through a web-browser). And whatever other platforms there might be out there right now running current seforim software.


texts: Taking down Sukkah decorations before the end of holiday

texts: I know that if I am going to be traveling during Chol Ha'Moed, I know that I can not halachically take down my Sukkah or the Schach early. Does the same prohibition apply to the decorations?


texts: Is there a problem with eating Gummy Bears and Meat together?

texts:
Most kosher gummy bears (and other gummy candy) that I have seen contain fish gelatin. Since there is a warning in the Shulchan Aruch against eating fish and meat together, does the same apply to something like a gummy bear?

p.s. I am not planning on putting candy on my sandwich, just curious.


texts:
Why are identical words pronounced differently at certain locations of the Shema? Or is this only for Sefardim?  The two identical phrases in question are in the Veahávta and then again in the Vehayá:

"beshivtéja beveitéja uvlejtéja vadérej, uvshojbéja uvkuméja."
(Please note the change of accent mark between both readings)
"beshivtejá beveitéja, uvlejtejá vadérej uvshojbejá uvkuméja.
(The J should be read as CH for Ashkenazim)

Keep in mind that I'm not referring to differences between Sefardim vs Ashkenazim pronunciation, but within the Shema itself.  I will assume that this pronunciation may apply to Ashkenazim as well and that the issue may be one of Hebrew grammar. But what exactly is that rule (if it is one of grammar)?

The example above was taken from the Sidur Tefilát Binyamin by Benjamin Senker


texts: Why don't sellers have to clean their measures after every use?

texts:
In daf yomi I came across this mishna on Bava Batra 88a (quote with glosses is from Sefaria):

  A storekeeper, who constantly sells merchandise in small quantities, cleans his measuring vessels twice a week and cleans his weights once a week; and he cleans the pans of his scales after each and every weighing, to ensure that no merchandise has adhered to the pans, thereby increasing their weight. Rabban Shimon ben Gamliel said: In what case is this statement, that it is necessary to clean a measuring vessel, said? With regard to moist items, which are likely to adhere to the measuring vessels. But with regard to dry goods, which do not adhere to the measuring vessels, one does not need to clean his measuring vessels.

It also talks about how often a wholesaler (hassiton) and a producer must clean their measures.  Mishneh Torah 8:18 repeats the timing rules given in the mishna.  Sefaria also cites Shulchan Arukh, Choshen Mishpat 231:7, which I can't understand in Hebrew.

I'm surprised that cleaning any less frequently than after each use (as with the scale) is permitted at all, because the torah is so concerned with the honesty of weights and measures.  I would expect any amount of adhesion to affect the validity of the measure, and the Rambam (Hilchos Geneivah 7:12) says that the punishment for unjust weights and measures is even more severe than that for sexual prohibitions.  Given the severity of not only using but even owning unjust measures, why does halacha only require cleaning a couple times a week (shopkeeper), once a month (wholesaler), or once a year (producer)?  Is there some reason not to require cleaning after every use?  How hard is it to clean a measuring cup, after all?


texts: When was the first Mikva built in the USA?


texts: Why are the number of blessings in the Amidah linked to Psalm 29?

texts:
The Gemoro in Berochos 28b asks about the 18 blessings in the Amidah:

  גמ׳ הני שמונה עשרה כנגד מי

  Corresponding to what were these eighteen blessings instituted?

The Gemoro offers three answers:

  אמר רבי הלל בריה דרבי שמואל בר נחמני {1} כנגד שמונה עשרה אזכרות שאמר
  דוד בהבו לה׳ בני אלים רב יוסף אמר {2} כנגד שמונה עשרה אזכרות שבקריאת
  שמע אמר רבי תנחום אמר רבי יהושע בן לוי {3} כנגד שמונה עשרה חוליות
  שבשדרה

  Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani, said: {1}
  Corresponding to the eighteen mentions of God’s name that King David
  said in the psalm: “Give unto the Lord, O you sons of might” (Psalms
  29). Rav Yosef said {2}: Corresponding to the eighteen mentions of
  God’s name in Shema. Rabbi Tanḥum said that Rabbi Yehoshua ben Levi
  said {3}: Corresponding to the eighteen vertebrae in the spine beneath
  the ribs.

I could understand the link to the number of mentions of Hashem's name in Shema since the Shema precedes the Amidah in the daily prayers. And I could understand the link to the number of  vertebrae in the spine since these vertebrae protrude when we bow in the Amidah. But what is the connection to Psalm 29?


texts:
What does R. Akiva Eiger hold about long distance involvement in another person's simcha?

I have heard that contrary to legend he actually held that such participation is meaningless and that the actual source is the behavior of his uncle. The version involving his uncle is cited here.

What did he actually say?


texts: PTIJ: is Mi Yodeya found in the Torah codes?

texts:
From Wikipedia:

The Bible code, also known as the Torah code, is a purported set of secret messages encoded within the Hebrew text of the Torah. This hidden code has been described as a method by which specific letters from the text can be selected to reveal an otherwise obscured message.

Have searchers found any codes which mention Mi Yodeya?

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


texts:
The last Tosafos on Masechet Arachin Daf 10 amud Aleph and continuing to amud Beis https://www.yutorah.org/daf.cfm/6039/arachin/10/a/ make a compelling case to recite a Bracha on Hallel. Many Sefardim and Ashkenazim do not, al pi the Rambam and other rishonim. If I recall correctly, The Rambam learns this from the Minhag of Aravos on Hoshhana Rabba, where we do not make a bracha. I was wondering if anyone knew any teirutzim to Tosafos' questions and proofs, especially their question they ask on Masechet Taanis Daf 28 amud Beis about the Amora Rav who initially objected when he heard a town reciting Hallel on Rosh Chodesh. He wanted to stop them from doing so, but when he saw that they skipped he said Minhag Avoseyhem Byadeyhem. Tosafos points out that if we don't recite a Bracha on a Minhag then he would have noticed at the beginning when they made a Bracha on Hallel and known it wasn't a minhag.
Also, what would Tosafos say the difference is between the Minhag to bang Aravos and recite Hallel? (Maybe Minhag avoseyhem bydayhem is stronger than a Minhag Neviim with a known starting date?)


texts: Most of the time when doing a mitzvah, we say a bracha on the performance of the mitzvah itself (eating matza, lighting hanukkah candles, etc). On seder night, one of the most famous mitzvot is drinking four cups of wine, yet we don't say a bracha on the mitzvah of four cups. We say a bracha ha'nehenin (Ashkenazim on all four cups, Sepharim on 1 and 3), but where is the bracha hamitzvah?


texts: Do we say "shabbat shalom" on Tisha b'Av that falls on Shabbat?

texts: Yesterday I said "shabbat shalom" to someone and he said we don't do that on Tisha b'Av that falls on Shabbat.  I thought that Shabbat trumps the day (and that's why we move the other observances).  Neither of us knew a source, and it hasn't come up yet in 9 be-Av on Shabbos .


texts:
Brachos 64a:

  אמר רבי אלעזר אמר רבי חנינא תלמידי חכמים מרבים שלום בעולם
  שנאמר
  (ישעיהו נד, יג) "וכל בניך למודי ה' ורב שלום בניך"
  אל תקרי בניך אלא בוניך

What is the function of this Al Tikrei? The pshat of the pasuk does a fine job of proving the tannah's assertion. What does the Al Tikrei come to add?


texts: I recently spent Shabbos in an area where there was no community eiruv. The house I stayed in had a deck that one could walk out onto from the second story of the house. The deck was enclosed by walls which formed a reshus ha'yachid adjacent to the house. The deck was supported by four poles which were planted in the ground outside. A door from the first floor of the house led out to the region directly below the porch. My question is, is it permissible to walk out the first floor door and carry in the area under the porch? Specifically, can one argue that the walls of the porch above extend downward (gud achis) to create halachic walls that enclose the bottom region as well and permit me to carry in this region?


texts:
In my old shul, we used to sing a version of baruch she'amar that, to my understanding, was a fairly standard, traditional version. however, I've tried to find it recently and can't. I've transcribed the first few lines as I remember them and shared the melody here; also an image version follows:

Can anyone tell who arranged this version, or at least point me to a complete recording of it?

EDIT : Now there is an mp3 of how this sounds (to the best of my recollection...), link in the comments below.


texts: Why would one who redeems someone else's firstborn donkey be able to keep it, if he's effectively forcing the owner into a sale?

texts:
Bechoros 11a rules that one may redeem someone else's firstborn donkey on their behalf. The Gemara asks: If someone were to do this, who gets to keep the donkey?

Now, there's a dispute between R' Yehudah and R' Shimon regarding whether one may derive benefit from a firstborn donkey before it's been redeemed. According to R' Shimon, who says that one may derive benefit from it, the question is invalid: the donkey is the property of its owner, and redeeming it onto a sheep does not change this. The question is according to R' Yehudah, that one may not benefit from a firstborn donkey before it's been redeemed:

  להקדש מדמי ליה ורחמנא אמר ונתן הכסף וקם לו או דלמא כיון דקני להו בביני וביני לא דמי להקדש

  Is it compared to Hekdesh, and the Torah says, "He will give the money and it will be to him," [i.e. to the one who redeems it]? Or maybe since he [the original owner] owns the difference [as one can redeem onto a sheep of lesser value than the donkey], it's not similar to Hekdesh?

The Gemara ultimately concludes like the latter approach; however, I'd like to try to understand the former approach.

If Shimon is able to redeem and take Reuven's donkey, effectively he's forcing Reuven into a transaction which he may not have wanted. This would seem to be a clear violation of Lo Sachmod (cf. Bava Metzi'a 5b). How could the Gemara possibly entertain that the one who redeems the donkey gets to keep it, if he's violating a Torah prohibition in the process?


texts:
I have three questions, but they are all related closely.

There appears to be a minhag (widespread among Ashkenazi women) that after childbirth, the first place the yoledes (woman who has given birth) goes must be the Shul, and she may not go elsewhere first. Does anyone know a Mekor for this?
My theory is this is a conflation of two other customs. Firstly, that (in the diaspora at least) a mother goes to Shul to hear her husband receive an Aliya, to discharge her duty to bench Gomel (as nowadays women do not bench Gomel in public). And secondly, that (per Gemora Berachos 54b) a Yoledes requires Shemira for the first few days after birth. I conjecture that these two points were combined to create an erroneous belief that one may not leave the house except to go to Shul. Has anyone heard anything about this?
The Gemora I mentioned above regarding Shemira for a Yoledes does not appear to be codified by the mainstream Poskim. Nor is it defined, e.g. how many days does it last. Can anyone elaborate or identify a Mekor for this?


texts: Rashi's explanation of B'etzem Hayom Hazeh

texts:
In Devarim, 32:48, the pasuk uses the phrase  בְּעֶצֶם הַיּוֹם הַזֶּה (on that very day). Rashi there comments

בשלשה מקומות נאמר בעצם היום הזה,

(: Heb. בְּעֶצֶם הַיּוֹם הַזֶּה. In three places Scripture employs the phrase: בְּעֶצֶם הַיּוֹם הַזֶּה [which has the meaning, “at the strongest light of the day”].)
[text and translation from here.]
Rashi then goes to explain the 3 uses: Bereishit 7:13 (Noach entering the teivah), Shemot 12:51 (the Exodus), and the Devarim quote, Moshe's death. In each case the point is that Hashem ensured that the event took place at that time, over the objections of others.
This website points out that Rashi, in his count ignores Bereisht 17:23 (and 26). The meaning there apparently does not indicate any objection that Hashem had to overcome. Rashi's commentary has to do with the specific day and Avraham's circumcising despite the challenges of others,

On the very day that he was commanded (Mid. Ps. 112:2), during the day and not at night. He was afraid neither of the heathens nor of the scorners. [He circumcised in the light of day] so that his enemies and his contemporaries would not say,“Had we seen him, we would not have allowed him to circumcise and to fulfill the commandment of the Omnipresent” (Gen. Rabbah 47:9).

and later (17:26) simply an indicator of a particular day,

when Abraham reached the age of ninety-nine and Ishmael [reached the age of] thirteen,“Abraham was circumcised, and [so was] Ishmael his son.”

But there are also other uses of the phrase. In Vayikra 23, the phrase is used 4 times (21, 28, 29, 30) regarding the cessation of work on Shavu'ot and Yom Kippur and the self affliction on Yom Kippur.
While one could also say that these uses don't conform to the explanation Rashi gives so he doesn't include them, doesn't their existence indicate that Rashi's explanation is wrong? He identifies three uses and says that the uses point to the phrase's meaning, but ignores that the phrase is used 6 other times where its use DOESN'T point to that explanation. He draws a conclusion from an intentionally selective sample almost as if his conclusion came first (that the phrase had to mean something) so he only chose citations which support that conclusion.
Is there any explanation to Rashi's selective comments and his excluding examples when coming to a decision about the significance of the phrase? If the phrase more often DOESN'T mean "over the objections of others" why insert that understanding at all? Why not just say that the phrase means what it says -- precisely on that day?


texts: Are there any extant scrolls containing multiple books of Nach?

texts: Related to this question, are there any known extant scrolls containing either all of tanach or multiple books of Na"ch? I am not counting trei-asar scrolls as they are considered one Book for purposes of the official count.


texts: Why is the Torah divided into five books?

texts:
When the Torah refers to itself, it refers to itself in the singular. There are numerous verses, notably in Devarim. One notable example Devarim 31:16 (Sefaria English translation:)

"לָקֹחַ אֵת סֵפֶר הַתּוֹרָה הַזֶּה וְשַׂמְתֶּם אֹתוֹ מִצַּד אֲרוֹן בְּרִית־ה' אֱלֹקיכֶם וְהָיָה־שָׁם בְּךָ לְעֵד׃"
Take this book of Teaching and place it beside the Ark of the Covenant of the LORD your God, and let it remain there as a witness against
you.

Yet, we see that there are five sefarim (books) and on parchment, we denote the separate books by leaving several lines of spacing between the end of one book and the start of the next.
I notice that Rash"i as well as the Gemarah refer to some of the separate books by names such as "Torat Kohanim" (Vayikra) and "Mishneh Torah" (for Devarim).
When did the concept of separating the Torah into Five books begin? And, why was there a requirement to write a Torah into five books? Is that Misinai (from Sinai)? It doesn't appear to be this way from the Torah's verbage. Even it is Misnai, why separate it into five books?


texts:
In the musaf of Rosh Hashana, in the Zichronot section, we say

וְגַם אֶת נֹֽחַ בְּאַהֲבָה זָכַֽרְתָּ. וַתִּפְקְדֵֽהוּ בִּדְבַר יְשׁוּעָה וְרַחֲמִים בַּהֲבִיאֲךָ אֶת מֵי הַמַּבּוּל לְשַׁחֵת כָּל בָּשָׂר מִפְּנֵי רֹֽעַ מַעַלְלֵיהֶם. עַל כֵּן זִכְרוֹנוֹ בָּא לְפָנֶֽיךָ יְהֹוָה אֱלֹהֵֽינוּ לְהַרְבּוֹת זַרְעוֹ כְּעַפְרוֹת תֵּבֵל. וְצֶאֱצָאָיו כְּחוֹל הַיָּם. כַּכָּתוּב בְּתוֹרָתֶֽךָ וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְאֵת כָּל הַחַיָּה וְאֶת כָּל הַבְּהֵמָה אֲשֶׁר אִתּוֹ בַּתֵּבָה וַיַּעֲבֵר אֱלֹהִים רֽוּחַ עַל הָאָרֶץ וַיָּשֹֽׁכּוּ הַמָּֽיִם.
And No’ach too, You remembered with love, and [therefore] decreed for him a promise of deliverance and compassion, when You brought the flood-waters to destroy all flesh because of the wickedness of their deeds. Therefore, his remembrance came before You, Adonoy, our God, to multiply his seed like the dust of the earth, and his descendants as the sand of the sea; as it is written in Your Torah; “And God remembered No’ach and all the beasts and all the cattle that were with him in the Ark, and God caused a wind to pass over the earth, and the waters were calmed.”

(from sefaria.org)
But in the text, I can't find that Hashem made that promise to Noach. The pasuk which follows (and which appears to be cited to support the claim about multiplying seed etc) just says that Noach and everything/one in the Ark was remembered but nothing about dust of the earth or sand. The Ibn Ezra (and many others) on Bereishit 6:18 says that the brit between Hashem and Noach was simply that Hashem would save Noach's life. The promises about becoming as multiplied as dirt and sand appear later and were made to Avraham (22:17).
So what exactly is this reference all about?


texts: We all know that Yosef Hatzaddik was thrown into a pit by his brothers and then sold . My question is , the pasuk says (37:20) that the brothers said they would see what would become of Yosef's dreams - ״ ...ונראה מה יהיו חלומותיו.״ If they wanted to see what would happen with his dreams why, when they went down to Mitzrayim for food (or anytime really ,I guess) did they not ask to speak with their brother?


texts: What is the difference between חוכמה and חָכְמָה?

texts:
Previously I heard יקר מחוכמה מכבוד סכלות מעט but in the book קֹהֶלֶת I read

יָקָר מֵחָכְמָה מִכָּבוֹד, סִכְלוּת מְעָט

What is the difference between חוכמה and חָכְמָה ?

Are they just two different spellings of the same word or there is a difference in meaning?


texts: Source of appellation "Shimshon HaGibor"

texts: I've heard it claimed that the expression "Shimshon HaGibor" (Samson the Mighty) [as a descriptive of Shimshon in Tanach] was invented by the Zionists, to promote their "strong Jew" narrative. Is this true?


texts: Is the mitzvah of accepting guest even when charging

texts:
From this question   Is it sourced that Avrohom Avinu charged his guests payment if they did not make a Brachah? and from the fact that Rivka after serving Eliyezer got paid for it,
It seems that the mitzvah of accepting guest is to have room for someone who needs,
 and that charging for the room and board does not diminish from the mitzvah

Does someone say this idea?
Is it wrong?

Sources please.


texts: Why do sefardim have the minchag of using the mothers name on the tombstone and when praying for the deceased?

texts:
I was told that the sefardi custom, based on the Chida, is to use the mother's name of the deceased when praying for the deceased and on the tombstone.
For example: Moshe was born to Sarah and Yaakov; the name Moshe ben Sarah would be written on the tombstone.
Where can this Chida be found and what is the reasoning behind it?


texts: Historically, how did Esav come to be associated with Rome/Christianity?  How did Yishma'el come to be associated with Arabs/Islam?


texts: borei menei b’samim, flowers and fresh mowed grass

texts:
Someone told me that if one stops to smell the flowers he should remember to make the borei menei b’samim. Where is the source for this in halacha?
Does one make borei menei b’samim if he enjoys the aroma of fresh mowed grass or passes a lawn that is being mowed?


texts: Smashing the Aravos/Jews without Torah or Mitzvos

texts: According to the understanding that the aravos symbolize the Jews without Torah or Mitzvos (Vayikra Rabba 30:12 מָה עֲרָבָה זוֹ אֵין בָּהּ טַעַם וְאֵין בָּהּ רֵיחַ, כָּךְ הֵם יִשְׂרָאֵל יֵשׁ בָּהֶם בְּנֵי אָדָם שֶׁאֵין בָּהֶם לֹא תּוֹרָה וְלֹא מַעֲשִׂים טוֹבִים), why do we bang the aravos on the ground on Hoshana Rabba?


texts: Reason behind making a new Bracha when walking into another room

texts: I remember once hearing that if you’re eating & change rooms you have to repeat the bracha. Is my memory right? And what’s the logic behind this Halacha?


texts:
What's the difference between these 'falses' (שקר and שוא?), how does one distinguish them from one another?

Exodus 20:16: עד שקר
Exodus 23:1: שמע  שוא
Exodus 23:7: שקר
Deuteronomium 5:20: עד שוא

Or are these kind of testimonies and utterings the same?


texts: Stipulations based on "correct" halacha vs. "לא בשמים היא"

texts:
It is my understanding that halacha is determined by individual p'sak. That is, there is no divine body of halacha which we are trying to determine with poskim issuing their p'sak based on what they think "God would pasken". Rather, a person's halachic obligations are defined by his perosnal rav's p'sak, and nothing else. This is my understanding of "לא בשמים היא".

In view of this, I find it difficult to understand a certain halachic phenomenon which I have seen in several instances. When there is a difference of opinion among the halachic authorities as to one's halachic obligation, sometimes the Mishna Berura or the like will advise that one make a stipulation based on what is the "correct" halachic opinion.

For example, there is a machlokes whether or not to say the maariv sh'mone esre twice after forgetting yaaleh v'yavo during mincha of rosh chodesh if it is no longer rosh chodesh that night. Mishna B'rura's advice is to say sh'mone esre again with the following t'nai: "If I am halachically obligated to repeat the amida, then let this repetition satisfy my obligation. If not, let this be simply a t'fillas n'dava."

I have seen the same advice given for whether to say shema before the z'man of the Magen Avraham, if one will be able to say it during shacharis with a minyan before the later z'man of the Gra. "If the halacha follows Magen Avraham, let me be yotzei with this recitation. If the halacha follows the Gra, let this be simply talmud torah, and I'll be yotzei with my later recitation."

But I don't get it. What does it mean "If the halacha follows X"? Go to your rav and get a p'sak. If he paskens to follow X, then by definition, that is the halacha for you. It sounds like the idea is "If God would pasken like X...". But that conflicts with my understanding of the halachic process.

So my question is: How is the condition of such a t'nai as above not paradoxical? How can a stipulation of the form "If halacha follows X... If halacha follows Y..." be reconciled with the idea of "לא בשמים היא"?


texts:
I was presented with the following scenario, that differs a bit from the one in Kiddushin (48-50) and couldn't figure the Halacha:

A man gives a woman a coin of unknown value before Kosher witnesses (of course)
the Man says "You are Mekudeshet to me on condition that* this coin is worth $100"
The woman SAYS out loud: "I'm willing to be Mekudeshet even if it's worth $1" and receives the coin.
The witnesses check the coin afterward and set the value of $20.

Do we count on what the man said, and neglect the woman, and render the Kiddushin invalid, or we count on the woman's will and render it valid?

*Note if the husband does not care how much the coin is worth, if he's just trying to persuade the woman to marry him by saying its worth more, since they both agree (see 3.) the marriage is binding Shulchan Aruch EH 31,1-2


texts: Berachot 4b - What's so special about an alphabetical acrostic?

texts:
The Talmud in Berachot 4b states:

אמר רבי אלעזר א"ר אבינא כל האומר תהלה לדוד בכל יום שלש פעמים מובטח לו שהוא בן העולם הבא מאי טעמא אילימא משום דאתיא באל"ף בי"ת נימא אשרי תמימי דרך דאתיא בתמניא אפין אלא משום דאית ביה פותח את ידך נימא הלל הגדול דכתיב ביה נותן לחם לכל בשר אלא משום דאית ביה תרתי
R. Eleazar b. Abina says: Whoever recites [the psalm] Praise of David three times daily, is sure to inherit the world to come. What is the reason? Shall I say it is because it has an alphabetical arrangement? Then let him recite, Happy are they that are upright in the way, which has an eightfold alphabetical arrangement. Again, is it because it contains [the verse], Thou openest Thy hand [and satisfiest every living thing with favour]? Then let him recite the great Hallel, where it is written: Who giveth food to all flesh! — Rather, [the reason is] because it contains both.
(Soncino translation)

What exactly is the value of an alphabetical acrostic such that the Talmud thinks that that is the reason why reciters of this psalm will be a person of the World to Come?


texts:
Is there a English translation version of Kuntres Tiferes Adam by the Chofetz Chaim?

Is there an online version as well?