texts:
In those communities where kiddush is still said before Aleinu on Shabbat (Friday night), is it also said on leyl (the night of) yom-tov?

As this question relates to my effort with the creation of a siddur, I wish to get answers based mainly on Ashkenazi usage, although all answers are of course welcome.


texts: Could a Torah Scroll Be Writtin in Ktav Ivri (Paleo Hebrew)?

texts:
The Talmud (ibid) brings different opinions about the origin of the two in regards to how was the Torah initially written.
It is agreed by all that the language has remained the same, Hebrew – as we know it today,
It is similarly agreed that today we use only the Ktav Ashuri and the Ktav Ivri contains no sanctity. (Yadaim 4, 5; Megilah 8b; Rashi ibid)

Source: http://www.yeshiva.co/ask/?id=2626
It is brought down that we now use Ktav Ashuri and all of our Torah scrolls, tefillin, and mezuzot, and that this was instituted by Ezra. But if a sofer were to write a Torah in Paleo Hebrew (like as found in the Dead Sea Scrolls), what would the status of such a scroll be? Would the scroll be permitted for use? Would it have kedusha?


texts: Are there any jokes in the Geonim or Rishonim?

texts: Inspired by this question are there any recorded jokes in the works of the Geonim or Rishonim? Please cite sources


texts:
I've encountered Jewish and non-Jewish thinkers suggest that we, as finite creatures, cannot know the absolute, objective truth. All we can do (in This World), I've heard suggested, is to approach (in an asymptotic sense) the absolute truth through dialectic synthesis (i.e. thesis, antithesis, synthesis).

By absolute truth, I refer to knowledge of any thing in and of itself (i.e. the noumenon, or Kant's "Ding an sich") gained through the empirical world in which we live 1.

What do our Sages (classical and recent) have to say on the matter?

1. H/T @Al Berko for suggesting to clarify


texts:
Is there any rabbinical support for the word "צַו" as used in Isaiah 28:10 to mean "connection"? The usual translation that one reads for "צַו לָצָו" is "precept upon precept". Did any of the rabbis define "צַו" as "connection" instead?

Isaiah 28:10a
כִּי צַו לָצָו צַו לָצָו

I ask this out of curiosity and for personal study, after finding out that the word "צַו" is the root word for "Mitzvah" מצוה. (Or in this case, are these two words not related?)


texts: Shabbos Clothing and Disgracing the Festivals

texts:
Many years ago, my principal told us before succos bein hazmanim,

  One who does not wear shabbos clothing (i.e. a white shirt, suit and tie etc.) on Chol HaMo'ed - specifically when he comes to shul - has disgraced the festival (i.e. Succos) has no share in the World to Come.

I never understood where my principal got this from. However, a few weeks ago I was looking in Avos and where the mishnah says (3:15),

  One who disgraces the festivals... has no share in the World to Come.

What I want to know is, how did my principal come to the conclusion that if one doesn't wear his shabbos clothing when he comes to shul on chol hamo'ed, he has disgraced the festival?

Is this connection between shabbos clothing and "disgracing the festival" brought down in any halacha sefarim? (i.e. Mishnah Berurah, Kitzur Shulchan Aruch or Shulchan Aruch)


texts: How come the Torah doesn't recount how Avraham and Sarah met?

texts:
We know how Yitzchak met Rivka, and how Yaakov met Rachel & Leah- but why doesn't the Torah tell us how Avraham and Sarah met?

If you want to say that it's because they weren't Jewish at the time they met- neither were Adam & Chava. Isn't the meeting of first Jewish couple incredibly significant?


texts: Can a Gentile and Noahaide put a prayer note in the kotel

texts: Can a Jew put a prayer note for Hashem on behalf of a gentile Noahide in the spaces of cracks of the Kotel, if that gentile is unable to go to Israel to do it himself?  I know that any legitimate prayers are accepted near the wall by Hashem.  Can this type of prayer note be kept in the Kotel slit on behalf of me by anybody -- does halacha allow this?


texts: Reasons for the laws of the prayers in Aramaic

texts:
Parts of the davenning are in Aramaic. I understood that the Malochim (Angels) do not understand Aramaic. Since HKB”H does not “attend” prayers with less than a Minyan, one does not say the Aramaic parts of Selichos if davenning without a Minyan.

Are there other principles involved with Aramaic prayers?

How do we explain

1)  that the Aramaic parts of Kedusha D’sidrah (Uvo LeTzion) should be said quietly?

2)  That some siddurim allow one to say one of the “Yekum Purkan” prayers on Shabbos morning without a Minyan.


texts: Why do Jewish books use shiny text on the spine?

texts:
I have noticed that sefarim (Jewish books) tend to use golden-colored shiny text on the spine and cover. Of course, there are some notable exceptions (e.g. books by Mossad HaRav Kook), but this seems true of the vast majority, including popular books such as the Artscroll series. Indeed, I've noticed that I can distinguish a shelf laden with sefarim from one with secular books at a glance based on whether it shimmers from a distance.

Is there a name for this, and why is it practiced? Has this been in use for a long time, or is it a recent trend? Moreover, was it used in the past for secular books as well?

Example (from User: Reuvenk / Wikimedia Commons / CC-BY-3.0):


texts: Tikunei Ha-Zohar: What happened to Tikun 20?

texts:
hebrewbooks has a scan of the 1558 Mantuba edition of Tikunei HaZohar. In that edition, Tikun 20 is several pages long. (Starts here, goes for several pages).

The only other edition I found on hebrewbooks is a far more modern (1960s) edition of tikunei haZohar. In it tikun 20 is one line long. This is also repeated in the text of ha-zohar.com where tikun 20 is abbreviated and combined with 21. This is repeated on Torat Emet, wikisource, and many other places. While many of the internet sites are clearly copying from each other, there is a printed book and a digital copy (original website unknown) that have the abbreviated tikun 20. What happened to it? Was this dropped deliberately or is something else going on?


texts:
Both Humans and animals seem to have:

Flesh: (Bereshit 6:13) The ketz (end) of kol basar is come before Me.
Nefesh Chaya: (Bereshit 1:30) wherein is a Nefesh Chaya
Ruach Chayim: (Bereshit 6:17 & 7:15) destroy kol basar, wherein is the ruach chayim...
(Bereshit 7:22) All in whose nostrils was the ruach chayim.

It seems that only the Neshamah the Nishmat Chayim that was blown in the human body (Bereshit 2:7). It seems that this part is the Nefesh Elokit (G-dly soul), while the parts that seem the same as animals is the Nefesh Behamit (animal soul). But i read there's also the Nefesh Hasichlit (intelectual) that connect the both or exist in between the other two.

I find it all very confusing: what is it really that distinguishes humans from animals?
Is it our consiousness?, Our intellectual ability?, our spiritual mindset? meta-cognition?


texts: Did Rav Menachem Mendel Lefin (author of the book Cheshbon HaNefesh) view Kabbalah as nonsense?

texts:
Rabbi Menachem Mendel Lefin is known mostly for his book Cheshbon HaNefesh. While researching biographical notes about him, I came across the following sentence on Wikipedia:

  He campaigned in favor of adding general education to the standard curriculum in Jewish schools, and he was a fierce opponent of the Hasidic movement and the Kabbalah, which he viewed as "nonsense."

You can find the quote here: https://en.wikipedia.org/wiki/Menachem_Mendel_Lefin

Whoever wrote that line did not provide a source and so I'm asking if anyone knows of a source to back up the idea that Rabbi Lefin "was a fierce opponent of the Hasidic movement and the Kabbalah, which he viewed as "nonsense."


texts: What is the source for the idea that doing some good thing 3 times constitutes a vow? I looked through Hilkhot Sevuot and Nedarim, and in the Entziklopedia Talmudit under Hazaka, and I could find no such idea.


texts:
Why would a Jewish woman marry through a religious ceremony, knowing she risks becoming an agunah for life? Her husband can go insane and remain alive for life. He can run away, dump her, etc.., without giving her a get. Whereas with a civil marriage (or a pilegesh marriage), there is no risk of becoming an agunah.

Here is the latest news, which appear to support the reality behind the above question, from the JPOST:

Bill Seeks to Publicly Shame Men Refusing to Give Divorce
“Women denied a divorce may as well be dead,” MK Revital Swid said.
http://www.jpost.com/Israel-News/Bill-seeks-to-publicly-shame-men-refusing-to-give-divorce-507124

+

Rabbinical Court Infringes on US Civil Jurisdiction in 8-year Agunah Case
"The Rabbinical Court of Jerusalem has reversed itself not once but twice over issues of jurisdiction regarding the case of an eight-year aguna, and is now enabling her estranged husband to condition his granting of a divorce on the division of assets from the marriage.

"Lawyers for the aguna say that the case is a classic example of the problematic phenomenon of rabbinical courts tying the right of a woman to get divorced to her acceptance of a financial settlement, essentially acquiescing to and even abetting the extortion of women."
http://www.jpost.com/Diaspora/Rabbinical-court-infringes-on-US-civil-jurisdiction-in-8-year-agunah-case-499686


texts: What is the difference in meaning between a Pesucha and a Setuma?

texts:
Paragraphs in a Torah scroll are separated in two ways: "open" breaks (a “Pesucha," generally a gap to the end of the line) and "closed" breaks (a “Setumah,” generally a gap in the middle of the line).

Is there a pattern as to where each of these breaks appear? They aren’t evenly distributed, leading me to believe they indicate different types of thematic groupings. Is this correct, and if so, what type of thematic grouping is indicated by each type of break? What is the meaning of the different types? Sources please.


texts: Do Jewish scholars and/or Rabbis consider myths to be a violation of the second commandment?

texts:
Scripture consistently instructs against idols. It is the second of the Ten Commandments:

  “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the Lord your God am a jealous God... (Exodus 20:4-5 ESV)

In writing on the role of myths in Gnosticism, Giovanni Filoramo makes this statement about Philo of Alexandria:

  Philo's polemic against pagan mythology, under Platonic influence, turns principally on its patent immorality: the second commandment forbids not only the construction of idols, images, and statutes, but also the acceptance of mythic invention about births and marriages of gods, their innumerable scandals and the inexhaustible lasciviousness associated with them. 1

The Scripture clearly supports the immorality and danger of myths, but is the acceptance of a myth a violation of the second commandment? This would seem to elevate a written document (which was accepted as true or put in use) to the same status as a carved image.

Are there other scholars beside Philo and/or Rabbis who take the position accepting a myth would be a violation of the second commandment?

1. Giovanni Filoramo, A History of Gnosticism, translated by Anthony Alcock, Basil Blackwell, 1990, p 49.


texts: Are there any sefarim that methodically elaborate a particular Iyun mehalech (method)? For instance, the Brisker Derech by Moshe Wachtfogel provides insight into the brisker mehalech albeit to a terse extent. Are there any other sefarim that achieve a similar, more in-depth elaboration? In others words, a dissection of the method, how it works and how it should be applied.


texts: If a person has OCD and tends to ritually wash their hands a thousand times because they feel they didn't do it right and they accidentally touch something wet in the sink after or have the worry they touched something ritually impure, do they have to rewash their hands (which may lead to rewashing a ton of times again)?


texts: At a non-kosher restaurant, is sliced raw fish kosher?

texts:
At a non-kosher restaurant, is thinly-sliced raw fish kosher?

Let's assume one sees the preparer clean the knife and cut from the whole fish.

Also, let's assume this raw fish is sashimi — minus the usual rice, and minus the usual Asian white radish.

(I'm not asking whether or not it's permissible to eat it: if I were, we'd have to consider maris ayin. I'm only asking whether or not it's kosher.)


texts: Suppose a boys birthday is 6 Iyar, which is on a date that all observe mourning practices in Sefiras Homer. For those that do not give a haircut to a child until the child is three, can they make an Upsherin on the birthday? If not should it be done before Pesach, Lag Ba'Omer or some other time? (sources)


texts: Which masechtot don't really have Rashi?

texts: I often hear that the printed "Rashi" commentary in certain masechtot of the Talmud Bavli (first that come to mind are Moed Katan and Nedarim) is not actually written by Rashi. Does anyone have a full list of which of the commentaries were actually written by Rabbi Shlomo Yitzchaki and which were written by others in his style? How would one tell the difference?


texts:
In Gittin 46b-47a it discusses the laws when one sells himself to a non-Jew. There it recounts that Reish Lakish sold himself to the Ludai (לודאי). Rashi (end of 46b) and Sefer haAruch explain that this was a race of cannibals. However the translation on Sefaria offers the term gladiator instead (this translation is also used by the Jewish Encyclopedia). I know that the town of Lud us mentioned frequently in the gemarah but do not know if that is related to לודאי.

I am asking for sources which explain who the לודאי were other than those I have listed here or sources which explain why the term was translated as cannibals or gladiators. If there is a source which explains לודאי as both (cannibal gladiators) I will accept that as well.


texts: Source for "Ben Adam Lemakom" and "Ben Adam Lechavero"

texts:
Where does the concept of Ben Adam Lemakom and Ben Adam Lechavero come from?

I know there is a concept of the first five of the ten commandments being between 'man and his friend' and the second five being between 'man and G-d' (lit. the place) but I am trying to find out who introduced this distinction. I understand the concept itself, at least superficially, but I am asking who introduced it.

There is a Rashi on the ten commandments that uses the phrase `ben adam lechavero',  but not in contrast in ben adam lemakom. I remember learning about in primary school, but I can't find a source for it.

Various sources say things like

  The Sages, for whom the world could be seen as a web of relationships, distinguished between mitzvot Bein Adam LaMakom (between a person and God, such as the commandments concerning Shabbat and prayer) and the mitzvot Bein Adam LeChavero (between people, such as the laws concerning business practices, marriage, divorce, and so on).

-- Schneierman.net

  The mitzvot commanded to the Jewish people are usually described are falling into one of two categories: Bein Adam LaMakom (between man and G-d) and Bein Adam LeChavero (between man and his fellow man).

-- Naaleh

After some searching the internet all I can find is a generic 'rabbis', but no specific sources.`


texts: Under what rules can a get be forced and still be kosher? There seems to be contradiction. On the one hand, a get 'meusa' is posul; on the other hand, bais din can force him.


texts: How far did the mixed multitude went along

texts:
I would like to ask a short question about Shemot 12:38, at the time of the Exodus there was a mixed multitude which went up with the Israelities.

How far did this mixed multitude went along? Did they ( or at least some of them) traveled along all the way untill the settlement in the land?

And besides the physical aspect, did some of them (or their children) convert along the way?


texts:
Could someone explain the difference between  (2 Samuel 15:4 for example) עלי and אלי (Ezra 9:4 for example)? what's the difference

They both refer to 'my' or 'me' because of the yod suffix right?
One seems to denote a preposition meaning on, upon, above, over, about, on top, atop, of, onto, at. While the other denotes a preposition meaning to, toward, at, into, in direction of, onto, unto. But that doesn't clearify the (true) difference for me. So what exactly is the difference is usage, definition and meaning or are they interchangeable and synonymous?


texts: Do the Scriptures themselves say to write lines when making a copy of the Torah, or if this is an oral tradition?


texts: Why do we start minchah shemoneh esrei differently?

texts:
Before reciting the verse from Psalms 51:17 that precedes the silent prayer, many traditions add the sentence from Haazinu (Devarim 32:3) before the minchah, musaf and neilah:

כִּ֛י שֵׁ֥ם יְהוָ֖ה אֶקְרָ֑א הָב֥וּ גֹ֖דֶל לֵֽאלֹהֵֽינוּ׃
For I will proclaim the name of the Lord, ascribe ye greatness unto our God.

Why is that sentence added specifically at this point?


texts:
The Midrash Kohelet say on the verse: "see the work of G-d.." (Ecc. 7:13) -  "when the Holy One, Blessed be He, created Adam, He took him and led him to pass before all the trees of the Garden of Eden and said to him: 'see how beautiful and excellent are my works. All that I have created, I have created for your sake..."

Based on that, what do our sources (talmud, midrash, etc) say about the benefits to humans for the seasons of the year?


texts:
I recently passed a keilim mikva which is located in a highly congested area.There is no charge to use the mikvah. Right above the mikva there was a big sign that said " you do not have permission to use this mikvah if you double park".

My question is if one did double park and  used the mikvah anyways is it a good tevila,since it might be considered stealing,and in a case someone who didn't see the sign until after they already used it do they have to reimburse the owner of the mikvah since it was used without permission?


texts: Kiddush Levanah answering aliechem Sholom

texts: When can you start answering back Aliechem Shalom meaning can you answer if you are in middle of the first Bracha?


texts: Why do we find specifically "Rambamists" as opposed to any other Posek?

texts:
This answer explains (very nicely) the justification and practice of those who consider themselves followers of the Rambam, as opposed to any other opinion.  In the cited responsa of the Beis Yosef, he is specifically addressing those who become followers of the Rambam.

I am unaware of "Rashba-ists," "Halachos Gedolos-ists, "or "Tur-ists," even though they all have their own works of systematized Halachic codification. I am unaware of "Shachists" or "Aruch HaShulchanists."

Why did the Rambam, seemingly uniquely, develop a following of students, generations later, who follow him exclusively?


texts: Let's say a pot of raw dry oats becomes fully cooked in 5 minutes. Just oats and water. How is it considered chometz?


texts: Does a Jewish grandmother (mother's side) really get one accepted as a Jew?

texts:
My grandmother (mother's side) is 100% Jewish and even living in Israel. As far as I know, that makes, me a Jew, too. But it feels a little bit strange to say that I am Jewish just because my grandmother is.

If someone with one Jewish grandparent - maternal grandmother - and no Jewish upbringing goes to a rabbi and asks for help in living as a Jew, would the rabbi find that strange? Would the person really be accepted as a Jew, right off the bat?


texts: Locality and directionality in the world of immaterial souls

texts:
IIRC, in all prophecies and Rabbinic stories about Heavens, all Heavenly entities are local (let alone embodied), they have a certain location, they are not "all-around" or everywhere, and therefore act directionally relative to the location of others (like angels standing on God's right or left, flying around, going up and down). That would be appropriate for our material world, but inappropriate for the immaterial one.
How should it be understood?


texts: is it theft to enter shul with contraband?

texts:
In this answer, the image below appears. Ignoring the issue of the propriety of "non-kosher" phones, is the sign correct that it can ban entry with something not used in the shul, and that entry with the banned item is then theft?

My intuition would not be that a person who enters with something banned such as illegal drugs is stealing the seat he sits in.  This is especially true as he hasn't taken it from someone else unless the synagogue is full.

So on what basis does the sign claim it is theft?


texts: Source that Avraham's tent was open on all sides?

texts: What is the source for the idea (I recall learning as a child) that Avraham's tent was open on all 4 directions to welcome guests?


texts: What effect did Migdal Bavel have on world languages?

texts:
In 1764 BCE (or about 1930 BCE adjusting for the missing years (Wikipedia link), everyone (perhaps under Nimrod's command?) had built the Migdal Bavel, and that Hashem caused a dispersion and confusion of their unified language due to this (Tower of Babel) (Genesis 11:1-9):

  Now the entire earth was of one language and uniform words. And it
  came to pass when they traveled from the east, that they found a
  valley in the land of Shinar and settled there....
  And they said, "Come, let us build ourselves a city and a tower with
  its top in the heavens, and let us make ourselves a name, lest we be
  scattered upon the face of the entire earth." ... And the
  Lord said, "Lo! [they are] one people, and they all have one language,
  and this is what they have commenced to do.... Come, let us
  descend and confuse their language, so that one will not understand
  the language of his companion." And the Lord scattered them from there
  upon the face of the entire earth, and they ceased building the city.
  Therefore, He named it Babel, for there the Lord confused the language
  of the entire earth, and from there the Lord scattered them upon the
  face of the entire earth.

On this, Rashi says that they all spoke Lashon Hakodesh (presumably Hebrew) and that it was a gathering of all the different peoples ("One nation to another nation, Mizraim to Cush; and Cush to Put; and Put to Canaan"). As it was less than 400 years after the Mabul (Noah's Flood), I doubt there was much time for language development anyway.

What exactly does this mean? Put more directly, what languages did people speak before and after the dispersion of Migdal Bavel?

Note that it seems from archaeology (Wikipedia link) that there were other written languages continually in use both before and after that time, perhaps most famous of which is Egyptian hieroglyphics (yet interestingly no record of Hebrew or Aramaic writing until several centuries later). For all I know the archaeology could be partially or entirely incorrect, but it is worth keeping in mind in context of this question. But beyond the simple reading of the verses, what do the actual Torah sources say about what languages were in use before and after Migdal Bavel and what effect the dispersion had on language?

Note also that this question has some relevancy to mine (though I couldn't find one specifically about the dispersion's effect on language).


texts: According to Ibn Ezra should we not follow all the commandments?

texts:
In a question I asked (“Health benefits for eating kosher”), I wrote that ibn Ezra said that all the mitzvot have to have a rational explanation for them and if a single commandment went against reason (intelligence) then we should not observe it.

DanF then made a thought-provoking comment.

  I rarely challenge
  someone on this site, but I will challenge you, here, to provide proof
  that Ibn Ezra said exactly this. Impossible. It has been said that
  even King Solomon could not understand the reasoning behind the red
  heffer (parah adumah), yet there are many mitzvot attached to it. The
  whole nature of a chok is based on a lack of "logical understanding.

So is it true that according to Ibn Ezra we should not follow all the commandments?


texts: What's the difference between אֱדַיִן and בֵּאדַיִן?

texts:
I'm studying Daniyel, most of it for the first time, and keep coming across two (Aramaic) words that are troubling me: אֱדַיִן and בֵּאדַיִן. (The latter appears to be, morphologically, the former with a prefixed בְּ־.) Both seem to mean "thereafter" (or "then" or "thereupon" or, as the commentators put it in Hebrew, "אָז"). What is the difference in meaning or connotation between them (as used in Daniyel)? If there is no difference in meaning or connotation, then what determines which is used each time (in Daniyel specifically)?

Some examples showing that they both appear to mean "thereafter": אֱדַיִן in 2:17, 2:19, 2:25; בֵּאדַיִן in 2:14, 2:35, 2:46. But there are plenty more examples of each.


texts: Davar Charif for onion powder and garlic powder

texts: Are garlic powder and onion powder considered a Davar charif?


texts: The acronym יש״ו ימח שמו וזכרו

texts: Is there any connection between the acronym יש״ו ימח שמו וזכרו and ישו the person? Is this just a coincidence, or does the acronym actually originate with the historical ישו?


texts: After Elijah claiming that he was the only zealot remaining that followed g-d a certain prophet tells Ahab that he will win the battle with Ben hadad

texts:
In the book of Kings chapter 20, after Elijah goes to Mount Horeb and speaks to G-d, he basically quits or gets fired, telling G-d that he's the only one left that still follows G-d. But then the text goes on to speak about a certain prophet that sends word to Ahab that he will win the battle with ben Hadad.

I don't get what's going on. Was this certain prophet a real prophet or what?

I'm extremely confused. I thought Jezebel killed all the G-d fearing prophets.


texts: If a vegetable is eaten raw only if it is in a salad, what bracha should I make on it if eating it plain? As one example, cabbage is usually eaten raw only when it is mixed with mayo, as in cole slaw, or other dressings as in red cabbage salad. I would assume, then, that you would say "ha'admah". (Let's assume the coleslaw has no carrots or other veggies, so the adamah is not for the carrots.) So, if I eat a plain piece of raw cabbage, should I say "ha'admah" as well?


texts: Where can I find the music of the trop for Book of Ruth

texts: I need to find out the trop for the book of Ruth fairly soon because our Rabbi has developed a minor illness and I'll have to do the reading on Shavuot.  Surely there is something on the web with the melody?


texts: Why address Hashem when forgiving people?

texts:
The "standard" text for forgiving everyone before kriat shema al hamita (from Artscroll, no idea about  other nuschaot) begins:

רבונו של עולם, הריני מוחל...

Why address Hashem?   Isn't this a legal statement?  I've never seen anyone say, for example,

רבונו של עולם, בהדין עירובא יהא שרי...
רבונו של עולם, כל חמירא וחמיעא...
רבונו של עולם, הרי זה מעשר...


texts: Difference in the location of the buttons among Chassidim

texts:
Years ago, when I taught classes to a mainly Chassidic male group, there were two students in my class whom I had trouble distinguishing. (Yes, I know it's sometimes hard to do this among Chassidim :-) When I approached the two, I asked told them that I often confuse the two. One responded, "What? You can't tell that I'm Satmar and he's Bobover?"

I asked him to explain. He said the Satmar wear the buttons on their coats on the right and Bobov has them on the left. (Or, maybe, I have this reversed?)

Why do different Chassidic sects have the buttons on different sides? What's the significance specifically about button location that's important? Do all clothing buttons follow the same rules, or it's only for the jacket or outer-most clothing? Does this rule apply only to buttons, or would it, say, change the location of a zipper "pin"? (Most coats have the "pin" on the left side.)

Note: My question is not limited to the two Chassidic sects that I mentioned.


texts:
Has anyone else noticed the seeming incongruity in Lekh Lekha, Gen 15:1...that Avram is "seeing" the words? The verse states:

  אַחַר הַדְּבָרִים הָאֵלֶּה, הָיָה דְבַר-יְהוָה אֶל-אַבְרָם, בַּמַּחֲזֶה, לֵאמֹר:  אַל-תִּירָא אַבְרָם, אָנֹכִי מָגֵן לָךְ--שְׂכָרְךָ, הַרְבֵּה מְאֹד.
  After these things the word of the LORD came unto Abram in a vision, saying: 'Fear not, Abram, I am thy shield, thy reward shall be exceeding great.'

How does one "see" that which is spoken? Any thoughts or midrashim that I may have missed that address this? I notice it also in Yeshyahu 2:1, Shemot 20:14 and many other pasukkim.


texts:
The sea sponge is scientifically classified as an animal (kingdom Animalia), therefore maybe it would be considered unkosher, as seafood. On the other hand, its phylum Porifera is distinct and primitive, containing the only non-microscopic animals with no tissues, organs, or nervous system.  In the last regard it is similar to plants, which have no nervous system (although they do have tissues) so perhaps they are kosher?  However a sponge cannot be plant because it's not a producer (no chlorophyll, no photosynthesis) which is the sine qua non of the plant kingdom.

So, are sponges kosher?


texts: If only 1/5th of the Jews left Mitzrayim, how could they be happy?

texts: Unless the 4/5th who died were completely separate set of families from those who left, each family that left would probably have lost a significant number of close family members. Would it not then be reasonable that the ones who survived and left would be in a state of mourning (and perhaps shock, and depression)? How could they then appreciate the Exodus, sing praises to G-d at the sea, or really focus on anything else - from a simply psychological perspective?


texts:
Historically "bathing suits" are a relatively new phenomenon... all swimming / bathing in rivers / lakes / seas was unclothed.  Culturally things have changed but does that affect halacha?  There seem to be places in the Gemara which mention swimming without saying anything about the unclothed issue.  The question assumes that it is in a place where one would not be observed (i.e. deserted area in nature or one's own backyard pool)

However, when you contrast this with the strict halachos about being covered in the bathroom, it seems to be a contradiction.


texts:
Assuming one is to follow the congregation's nusach when leading the prayers and one's own otherwise,

what should he do if he's asked to lead the prayers from "Shochen ad", and agrees, before the start of p'suke d'zimra? Should he follow the congregation's nusach for p'suke d'zimra also, or is that not necessary?

And if the answer to that is that he should follow the congregation's nusach, then

what about if he's asked during "Az yashir"? Should he refuse to pray on the grounds that he's in the middle of shacharis in the wrong nusach, or agree and switch?

If the latter (agree and switch),

should he switch only for "Shochen ad" or also for "Nishmas"?

Sources if possible and reasoning otherwise, please.

Update: Another, related question: What if someone leads the t'fila until p'suke d'zimra starts or until "Shochen ad" and then stands down: does he need to continue in the congregation's nusach?


texts: Why don't we pray P'sukei D'Zimra before Mincha or Maariv?

texts:
EDITED for clarity/Specificity.

It is my understanding that the halakhic basis for p'sukei d'zimra is primarily from the following sources:

Shabbat 118b in which Rabbi Yosei says "let my portion be among those who recite hallel everyday"
The Mishna in Berakhot 5:1 (also quoted in Berakhot 32b) "The Chasidim Rishonim would tarry one hour and then pray"
Berakhot 32a "One should always order praise of HKBH and the pray"

Given that numbers 2 and 3 suggest that one must praise before any t'filah or amidah, why is there no p'sukei d'zimra for Mincha and Maariv? Does the Ashrei at the beginning of mincha serve this purpose? (since ashrei is the halakhic heart of P'sukei D'Zimrah).  If this is so, why is there no ashrei at maariv then?

I'm mostly interested in being pointed to sources that might address this question either directly or indirectly.


texts: Why do we Daven for יראת שמים / fear of Heaven?

texts:
The Gemara in Nidah 16: mentions the following in the name of Rabbi Chanina:
דאמר רבי חנינא הכל בידי שמים חוץ מיראת שמים
שנאמר (דברים י) ועתה ישראל מה ה' אלהיך שואל מעמך כי אם ליראה וגו'. - "Everything is in the hands of Heaven besides for fear of Heaven."

Why then do we Daven for fear of Heaven when we Bentch Rosh Chodesh ("Chayim Sheyesh Bohem Yiras Shomayim" - "life that has within it fear of Heaven")?


texts: What is the significance of the Mishcan in Judaism?

texts:
A good part of Sefer Shemos discusses the tedious details of the construction of the mishcan (tabernacle). To the layman, these commandments seem very illogical.

Aside from the fact that God commanded us to build a mishcan, is there any meaning behind the mishcan?


texts: Are there sources explaining sleep talking/walking?

texts:
I have heard of interpreting symbols, things or people who appear in a dream like Eliyahu. I have also - in regards to sleep - heard of Rabbonim who could recite or review Torah in their sleep. In a shiur, I learned that in inquiring of the future, drunks and (sleeping) children can provide insight, though not something to rely on. But are there sources explaining sleep talking/walking?

The question is of particular interest because I have sometimes "severe" (aka hilarious) episodes of sleep talking or walking.


texts: Making up a synagogue calendar manually is tedious work. Which software can do the calculations automatically?

texts:
Lots of synagogues print up a customized calendar every year. (Sample.) Such a calendar includes shul-specific information (e.g. service times and maybe a weekly class or two) and general information (e.g. Shabbat times and holiday dates).

They post a copy on the front door; they may also hang a copy in the hallway or mail copies to their members.

Creating a synagogue calendar manually is drudge work, and it's easy to include careless mistakes.

Is there any software which can help?


texts: What constitutes roasting with regard to Minhagim?

texts:
Roasting in Halachah generally refers to dry heat, such as broiling and barbequing.  But with respect to Minhagim, such as not eating roasted meat (or poultry) at the Seder, do we follow the same guidelines?  Are we less strict (like, do we say broiling in an oven doesn't really count because there's no flame)?  Are we more strict (like, do we say a pot roast is a roast)?

What about the standard "roasting pan", which has some liquid, and which is basted at regular intervals throughout the "roasting" process?


texts: Can a man marry a woman with the same name as his mother? (Or vice-versa?) How?

texts: Rabbi Yehudah Hechassid wrote in his testament (Testament of R. Yehudah Hechassid, sec. 23) that a man should not marry a woman whose name is the same as his mother’s, and a woman should not marry a man whose name is the same as her father’s. Some authorities say that this testament was only intended for Rabbi Yehudah Hechassid’s own descendants, and others argue that this is good advice for everyone (Piskei Dinim Tzemach Tzedek, Yoreh De’ah 116).  How do people hold these days?  Is a common name with a parent a deal-breaker, or is there a way around it, such as a name-change?


texts: Is unsupervised commercial kosher food OK?

texts:
Say a Jew starts selling food commercially.  He keeps strict kosher, but does not buy kosher supervision to keep his prices down.  His customers are his many friends, who know him well and trust him, and his business flourishes by word of mouth. He follows all secular laws and does not officially claim kashrut.

Question: Is there a halacha that says observant Jews must not buy food from him?


texts: Is there some source that explains the configuration of reading the 4 parshiot?

texts:
While being the Ba'al Kri'ah (Torah reader) in my shul, I need to relay information to the Gabbai regarding Torah usage. We have a limited number of usable Sifrei Torah and as we sometimes have a concurrent minyan, we occasionally lend one to the other minyan. I also need to get a better sense of when I need to roll Sifrei Torah when we need an extra 1 (or 2).

The configuration of the 4 parshiot seem a bit confusing. Some years we have 1 break, some years 2 breaks. Sometimes the break week(s) occur at different points. I'm looking for some source that explains when the break weeks occur. Is there anything around?


texts: The anger of HaShem, Satan or David Himself? - 2 Samuel 24:1 v.s. 1 Chronicles 21:1

texts:
2 Samuel 24:1 v.s. 1 Chronicles 21:1

Both describe the same situation, but one verse talks about the anger of HaShem to be kindled against Israel, while the other one talks about 'satan'.
When comparing both verses one seems to add to the other; so my question is if the verse of 2 Samuel 24:1 could be explained as follow:
Because the anger of HaShem was kindled against Israël, it moved (triggered; yarat) David to act opposing (as a adversary; Satan) to G'ds will and take a census. Later he regrets this choice of listening to this inner voice that said: "Go, take a census of Yisrael and Yehudah".
Or should it be understand that the anger of HaShem caused the people to trigger David to count?

Are there any commentaries on these two verses which shows a comparable view or different view how to understand both verses together?


texts: The prayer Ashrei, which we recite three times a day, is an acrostic consisting of all the letters of the Hebrew alphabet except for nun (נ). Why is the nun omitted?


texts: Eating with Gentiles according to the Rambam

texts: So, I am aware that in the Shulchan Aruch Yoreh Deah 152, I think it talks about the prohibition of eating with idolaters. But my question is what does the Rambam specifically say about being able to eat with the gentiles? Where in the Mishneh Torah or in the Rambam's other writings could I find his specific opinion in regards to sitting at the same table as gentiles and dining with them, if any place?


texts:
While we always try our best to come on time, there are certain inevitable cirumstances which lead us to come late to davening. What should one do if he arrives to mincha:

During Kaddish before Shemonah Esrei?
During the quiet Shemonah Esrei?
During Chazaras Hashatz?
Or later....

More specifically, should one say Ashrei before starting Shemonah Esrei? Or first say Shemonah Esrei and then say Ashrei later?


texts: Correct kavanah in certain words in the first bracha of shemoneh esrei

texts: When one desires to concentrate on every word of the first bracha of Shemoneh Esrei, as required, in order to fulfil the obligation of daily prayer, when he gets to the words "magen Avraham," should the intention when he says "magen" be "shield" and then the intention of "Avraham" be "of Avraham," like it indicates in the interlinear Artscroll translation, or should he think "shield of" when saying "magen" and "Avraham" when saying "Avraham"?


texts:
Muslims slaughter a Cow by saying "Bismillah, Allahu Akbar" meaning : "In the name of Allah , Allah is Great"" and follow the Zabiha (shechita) procedure to make it Halal.

Some salient point of the Zabiha procedure:

  1) The animal must be alive when it is slaughtered (hence stunning or
  other procedures to render the animal unconscious should be avoided).

  2) The animal must be killed with a sharp knife (hence, a blow to the
  head would render the animal treif and ḥarām).

  3) The knife must cut the neck arteries of the animal: in particular, the trachea,
  esophagus, cartiod arteries and jugular veins should be cut, while
  leaving the spinal cord intact.

  4) The blood must be drained out.

  5) There must be minimal harm to the animal – a painless and quick
  slaughter is required.

Can such meat be considered Kosher?  I have read here that the Pe'at Hashulchan by R. Israel Shklover permits a Jewish shochet to say "Allahu Akbar"  without it being a hefsek (interruption), but what about a cow slaughtered by a Muslim?


texts: Must you inform someone if you know you could save them from losing money? For example, if you work in an office building, and you realize a window which should be shut is open and resulting in significantly higher heating bills for the office building, must you inform the owner of this?


texts: Origin, need, and purpose of "Upper" trope for reading 10 Commandments

texts:
Most תקון לקוראים (study "guide used by Torah reader to prepare for reading weekly Torah portion) that I have seen have a special trope for the reading of the 10 Commandments called טעם עליון (loosely translated as "upper" notes or trope.)

From what I can tell, the difference of this special trope is that it groups all the verses of each commandment (except for the 1st two which are together) as if they were a single verse, with regards to the trope.

As I understand, the trope notes are Masoretic, and I assume that the "original" version, what we call טעם תחתון ("lower trope) is the Masoretic version, and that טעם עליון was created later. Was this Masoretic, as well?

Who (if someone else) created it? What is the purpose for doing this? I understand what it accomplishes, as I explained, above, but what significance does reading the 10 Commandments one way or the other have?


texts: Is there a religious responsibility to study agadic material?

texts: Is the study of agadic material i.e stories which are not related to the practice or theory of Halakha, incumbent upon a Jew? In other words, is there something inherently wrong with not learning agadah as regards Torah study obligations?


texts: Regarding real estate that is awarded to a Jew in a non-halachic court, at the initiation of the awardee, by use of the discretionary powers of a judge, on a basis that has no concordance with Jewish law.  Is it permissible, or problematic, to live in that property at the invitation of the property owner?  Is it permissible or problematic to rent living space there?


texts:
I read somewhere (I believe it was a midrash) that King David's parents were murdered?
Is this this factual or is it an allegory for some other interpretation, e.g losing their money/status?


texts: I understand the prohibition on eating meat during the nine days, but is one allowed to still purchase meat for later consumption outside of the 9 days.


texts: Interpretations of (pseudo)hallucinations vis a vis the Talmud’s interpretations of dreams

texts:
The Talmud (last chapter of Berachot, 55a ff.) contains a long treatment interpreting various visions one may experience “בחלום” (in a dream).

If when under the influence of a psychoactive drug an individual sees visions described in the Talmud, would such visions also be open to the respective interpretations offered by the rabbis of Talmud? By extension, concerning various characterizations of dreams by the Talmud (some collected here), is all related discussion limited specifically to dreams induced by sleep? In other words, is it limited to a naturally altered state of consciousness or would an induced altered state of consciousness likewise be included?

Unlike this question about lucid dreams, many people can have no recollection of their “dreams” while under the influence of psychoactive drugs and therefore such a state of consciousness wouldn’t be comparable to lucid dreaming and, instead, more akin to actual sleep.


texts: Was Hagar from Shem, Cham, or Yefes? If we say she was from Cham, then how can this be understood in light of Avraham's going out of his way to make sure his descendants don't marry into the descendants of Cham? According to Rashi, he even took her back after Sarah's death.


texts: What is the source for בית נאמן בישראל for newly married couples?

texts:
A common wish for couples about to be or just married couples is "May they build a בית נאמן בישראל". My translation (may be off, somewhat) is "An established house among (the people) of Israel."

What is the origin of this expression? When did its common usage as a blessing for couples begin?

(Thanks to DoubleAA), I see a similar expression used in I Samuel 2:35. Metzudat Tzion commentary explains that נאמן means "established for him and future generations." Could this be the origin?


texts: What is the earliest makor (source) for making hataras nederim erev rosh hashanah in front of 3 people with a long nusach? It appears from minimal research to be a rather "late" minhag. What is the first source that one should perform this? Also is it a "chiyuv" (requirement) for one to do or just a nice thing or custom?


texts: This link was sent to me by a friend, about a woman who is a Drut'syla (dertseyler in Yiddish), or storyteller. The article simply says it's a Jewish tradition, but doesn't place it within Judaism. When / where is this tradition from and what, specifically, does it entail? Which communities practised it? What are the tales about? Who wrote them and in what language? Is there a fixed text or an evolving one over time?


texts: Can you crack and roll a boiled egg on Shabbat, even if the rolling will tear the letters printed on the egg?

texts:
Introduction

In an article, Rabbi Gil Student writes that, on Shabbat:

  The Mishnah Berurah (340:17) and other authorities ... permit eating cake with letters. However, they do not permit cutting letters on cake. Similarly, they forbid cutting through letters on a wrapper or piece of paper (e.g. Shemiras Shabbos Ke-Hilkhasah 9:12; R. Gersion Appel, Concise Code of Jewish Law, vol. 2, p. 199).

To peel a hard-boiled egg, I usually follow these steps:

Crack it.
Roll it on the table. (Some say that this helps to detach the membrane from the egg white. A column by the Life Hack Investigator says that the rolling technique is almost as good as the shake method. Both of the aforementioned techniques are more popular than the spoon method.)
Remove the peel.

Where I live, many eggs have the best-before date printed on the shell. After boiling, the date marking fades but doesn't fully disappear.

Cracking and rolling the egg might be likely to tear the letters.

I'd rather not peel the egg before Shabbat and store it in a plastic bag. I bet the egg might stay fresh for more days if I keep it in its shell.

My question

Is it okay to crack and roll a boiled egg on Shabbat, even if the rolling will tear the letters printed on the egg?

Why I think it might be okay

Maybe the final Halachic ruling is more lenient than we thought; please see Rabbi Student's full article.
Also, maybe cracking and rolling isn't guaranteed to tear the letters; so maybe this changes things. But I currently don't have any boiled eggs handy in order to experiment with and find out.
Finally, rolling an egg on a table isn't the usual way of erasing letters, so maybe the problem is reduced or eliminated.

Postscript

Instead of trusting the answers here, it's best to ask your own rabbi, for many reasons.


texts: Chart of opinions on the 13 Middos of Rachamim

texts:
We often recite Exodus 34:6,7 in our prayers. These verses contain what are known as the 13 Middos HaRachamim, the thirteen attributes of mercy.
It's actually a dispute how to break up the two verses into thirteen attributes. I recall seeing in a sefer somewhere, I thought it was Toras Chaim (by Mossad HaRav Kook) but couldn't find it there, a large chart listing many many opinions (I think around 20). Where can I find such a chart? It doesn't have to be the one I remembered, but bonus points if you find that too.


texts: I understand that prophecies in the Tanach seem to be very cryptic until the prophecy actually happens: then do the verses become clear and be correlated to the happened events. What are good examples of such a cryptic prophecy in Tanach?


texts:
I've a question about the combination of words מלא יד as shown in verses like Shemot 29:35, 32:29, Vayikra 8:33, Bamidbar 3:3, 1 Divrei HaYamim 29:5, 2 Divrei HaYamim 6:4, 6:15, 13:9, 29:31 etc...

Why the wording 'full of hand' as a idiom for dedication, consecration?
In English this would seem like someone is busy or occupied.

So could someone explain me the connection between full hand and the consecration/dedication mentioned in the verses I quoted?


texts:
The term "Yahrtzeit" presumably comes from the German word Jahrzeit. ("Jahr" meaning "year" and "zeit" meaning "time".) Is there a hebrew word or phrase (or spelling) for the concept of a yahrtzeit?

(If there is one, it should be added to the yahrtzeit tag.)


texts: Devarim Rabbah 2:24 - conversion without beit din?

texts:
In Devarim Rabbah 2:24, there is a story where the Rabbis pay condolences to a Roman senator who committed suicide to save the Jews. The Rabbis hint that it was a shame that the senator died uncircumcised, whereby his widow shows them his foreskin.
The plain sense of the passage is that it was a shame he died uncircumcised because he died a gentile. But then wouldn't he have needed a beit din to become Jewish anyways?
One could posit that a local beit din did it, but that seems a bit force; I was wondering if anyone has explicitly addressed this question, or if I'm misunderstanding the laws of gerut.


texts: derech hashem and daath tevonos, same thing?

texts: I've learned Derech Hashem a few times and I'm on my second time through the English version of Da'ath Tevunos "the knowing heart" and I'm having a hard time picking out the differences between the two conceptually. Any pointers?


texts: Someone asked me to build him a model of the mizbeach for his class. I understand the dimensions of the mizbach from the Mesaches Middos in the beginning of the third perek. It does not discuss the side ramps. I would like to know the positioning and lengths of these ramps.


texts: Are there mystical underpinnings to Maccabi?

texts: One of the explanations I have heard for the title מכבי is that it is an acronym for the pasuk 'מִי-כָמֹכָה בָּאֵלִם ה (Shemos 15:11). Is there any reason, mystical or otherwise that that pasuk (or part of the pasuk) specifically was chosen?


texts: Shavua SheChal Bo when Tisha Bav is Nidcha (Pushed off)

texts:
When the fast of Tisha B'Av is pushed off from a Shabbos to Sunday do the minhagim of Shavua Shechal Bo apply for the whole week leading up to Shabbos (Since 9 of Av is shabbos) or is there effectively no Shavua SheChal Bo because the fast is observed on Sunday (the first day of the week)?
Or, is it a machloket :) ?


texts:
According to this article, there's an organization that wants to blast a Sefer Torah into space for safe keeping on the moon.

Are there any halachik problems regarding such an endeavour (and if so, what are they)?

(Related: Ilan Ramon (the Israeli astronaut) took a Torah with him when he went into space, but that was for his use, not for storage.)

 H\T 'Moshe H'


texts: Moav or Midian - who seduced the Jews at Shitim?

texts:
Who were the women seducers in Shitim who caused the Jewish people to stray after their gods (Baal Peor), discussed in Parshas Balak and Pinchas?

On the one hand, it seems like the women came from Moav:

The story is introduced as (Bamidbar 25:1) וַיָּחֶל הָעָם לִזְנוֹת אֶל-בְּנוֹת מוֹאָב, the nation began to stray after the daughters of Moav

On the other hand, it seems like some (or most?) of them were Midianites:

The woman killed by Pinchas, Kozbi bas Tzur, was a Midianite (s.v. 25:6, 25:15, 25:17)
Moshe was commanded to kill the Midianties for their role in this event (25:17), and the ensuing war against them requires killing of the women "because of their role in the matter of Peor" (31:16)

So which nation was it?


texts:
When the Mishna or Gemara says that someone has no portion in the world to come, is that referring to his body or soul?

In the context of belief in gilgulim, a soul can be reincarnated many times into various bodies. Let's say the soul gets reincarnated 5 times - the first 4 were mostly righteous but had to come back to fix something, but in the 5th he did something that caused him to lose his cheilek in olam haba. Does that mean the first 4 also lose it (since it's the same soul)? Or maybe somehow those four bodies get a portion in the world to come, since they were righteous - but if so what soul will they have?


texts:
In the Torah, Leah cried because she didn't wish to marry Esav, and wished to marry Yaakov instead. However, post-death, Rochel cried about the fate of the nation when we entered our exile.
Why would Leah, then, be considered the 'wife of Israel' and primary mother of our Nation?
Shouldn't the title go to Rochel instead?


texts:
In the book "Hachassidut" by Rabbi Ahron Marcus there's a drawing of the Chacham Tzvi:

This seems to be based on this painting or this one.
In all three, he's drawn pointing at his bookmark, which, from what I can tell, says "האחר". Does anyone know why this is so?


texts: Candles, becoming a bas mitzvah on Shabbos

texts:
If a girl becomes a bas mitzvah exactly on Shabbos, can she fulfill the mitzvah of lighting candles on behalf of another person on that week?

On one hand, the candles are specifically for Shabbos, when she is a bas mitzvah. On the other hand, at the moment she lights them she is not yet a bas mitzvah.


texts: Different names for Dovid in regular Selichos vs Yom Kippur Selichos

texts: Why do we refer to Dovid Hamelech as "Mashiach Tzidkecha" in Selichos (towards the end, paragraph begins with those words) except on Yom Kippur when we refer to him as "Dovid Avdecha" (in the same location as in normal selichos)?


texts: Origin of a phrase (v'hu yiftach libeinu)

texts:
After the Kiddusha D'sidra the following words appear:

הוּא יִפְתַּח לִבֵּנוּ בְּתורָתו. וְיָשֵׂם בְּלִבֵּנוּ אַהֲבָתו וְיִרְאָתו וְלַעֲשׂות רְצונו וּלְעָבְדו בְּלֵבָב שָׁלֵם.

The Beurei Hatefilah site mentions this section as "The balance of the paragraph consists of [pesukim] except for the following:" and indicates that a phrase like this appears in the works of R' Saadia Gaon but gives no source beyond that.

I have a personal sense of what drives this line, but I'm wondering if there are any concrete earlier sources, or discussion of the development of this sentence.


texts: Do any halachic sources address the question of making a siyum masechet on a tractate of Yerushalmi?

texts: I don't see a reason why one couldn't make a siyum on a masechet of Yerushalmi but I was wondering if there are any halachic sources that discourage it or address this specific question.


texts: The cloak full of techeiles is the Me'il?-Korach's issue

texts:
During the reading of this week's parsha ( Tetzaveh) I noticed that the Me'il is referred to as a cloak complete of techeiles. Then I remembered that Korach had an issue with a beged that was full of techeiles that it forsure shouldn't need techeiles based off logic that if a small string of techeiles paturs a full beged then a full beged of techeiles should certainly not need .

Then I thought that Korach was speaking of the Me'il specifically. I reasoned that Korachs issue was that the Me'il wasn't required in tzizts (techeiles) and so certainly any full beged of techeiles wouldn't need techeiles and the fact that the Chachamim (Moshe Rabbeinu) said that a full beged does need then why doesn't the Me'il need,must be they are making things up (Korachs reasoning). Has anyone seen a peirush which has such an idea that Korach was talking about the Me'il? I do believe the Tanchuma which brings this story uses the lashon of beged זו , meaning Korach had a specific beged as an example.


texts: Source of various versions of Haamek Davar

texts:
There are commonly used versions of Chumash Haamek Davar in which the respective Haamek Davar commentaries differ widely from one another. I mean that the differences are not a word here and a letter there but entire swaths of text — often a list of examples or a tangent — that are present or absent.

How did it happen that such widely differing versions are in the market? Did the author himself publish differing versions at different times? Or did he not publish at all, and these were taken from different manuscripts — and by whom and when and why? Or what?


texts: What are quotes in Neviim that mention justice?

texts:
I'm looking for some quotations in Neviim that discuss the idea of justice.

Are there any verses in Neviim that discuss justice?


texts: What is the explanation for the destruction of the First Temple?

texts: What is the explanation (according to the Jewish Bible, Talmud, etc.) for the destruction of the First Temple?


texts: Do any rabbis comment on how to relate to members of the subset of Chabad who believe that the Rebbe Menachem Mendel Schneerson zt"l was the Messiah?  For example, do non-messianist Orthodox rabbis generally advise that people interact with messianists in some particular way, or do they generally instruct people to interact with messianists in the same way that they interact with any other Jew?


texts: Chamisha Ushloshim Ushlosh Meyot - mi yodeya?

texts:
Who knows three hundred thirty five?

חמישה ושלושים ושלוש מאות - מי יודע?

The traditional Passover song "Echad - mi yodeya" implies a possible presupposition that there is a Jewish significance to be found for each natural number. Accordingly, there is an ongoing series on Mi Yodeya that is attempting to unearth significant Judaism facts about each number, in sequence.

What significant Judaism facts are there about the number 335? The more significant within Judaism and the more intrinsically dependent on the value 335, the stronger the answer. Please include sources for your information wherever possible, as with all other answers on this site.

It would be highly appreciated if you refrained from using lazy gematrias. They are not needed.


texts:
When someone visits the sick and fulfils the mitzvah of bikur cholim, when is he "finished" or is he constantly fulfilling the mitzvah as long as the choleh wants him to stay?

If he is constantly fulfilling it during his visit, is he patur from other mitzvot during the entirety of the visit because of oseik b'mitzvah patur min hamitzvah?


texts: Why begin eating with the bottom challa on Friday evening?

texts: Why do we begin eating with the bottom challa on Friday evening, and only then; not on Shabbat morning and not on holidays (unless they fall on Fri evening)?


texts:
I try to wear a jacket while davening, which is usually not problematic during Minchah and Ma'ariv or Shabbat and Yom Tov. However, during Shacharit, it becomes somewhat difficult, as I try to wear my tefillah shel yad under my sleeve, rather than not wearing the left side of my jacket properly. Even though I wear fairly small tefillin (32mm), this is still difficult to accomplish with a normal jacket.

In short: is there a jacket available which is sized for wearing with tefillin on within the sleeve?


texts: Turning in a lost object to the "front desk"

texts:
"I" found an object left behind after a Jewish event in a public venue (let's say a hotel).  "I" don't know who the owner is.  The owner will likely come back to the venue to ask if the object was found.

"I" picked it up, so now "I" am responsible to return this object to the owner.  Can "I" leave it at the front desk, or the equivalent thereof, for the person who lost it to find it there?

What if "I" can send out an email to a list of attendees telling them that whoever lost their item can get it at the front desk?


texts:
What did the ancient rabbis teach about the "new minchah" (Leviticus 23:16 and Numbers 28:26)?

In shul, the discussion was about counting the omer. And then a mention of the "new minchah", with various esoteric applications.

I was not able to follow the teaching, and the sing-song way that the rabbi was doing did not help. Hence my question.

I am interested in what the ancient rabbis from the Talmud or Midrash or Kabbalah, etc., said about the New Minchah.


texts: Connection between Tehillim 68 and the Song of Deborah?

texts:
I've noticed a number of similarities between the language of Tehillim 68 and the Song of Deborah (Shofetim 5).

Some examples:

Tehillim 68:8-9:

  אֱ‍ֽלֹהִ֗ים בְּ֭צֵאתְךָ לִפְנֵ֣י עַמֶּ֑ךָ בְּצַעְדְּךָ֖ בִֽישִׁימ֣וֹן סֶֽלָה׃ אֶ֤רֶץ רָעָ֨שָׁה ׀ אַף־שָׁמַ֣יִם נָטְפוּ֮ מִפְּנֵ֪י אֱלֹ֫הִ֥ים זֶ֥ה סִינַ֑י מִפְּנֵ֥י אֱ֝לֹהִ֗ים אֱלֹהֵ֥י יִשְׂרָאֵֽל׃

  O God, when You went forth at the head of Your army, when You marched through the desert, selah the earth trembled, the sky rained because of God, yon Sinai, because of God, the God of Israel.

Shofetim 5:4-5:

  יְהוָ֗ה בְּצֵאתְךָ֤ מִשֵּׂעִיר֙ בְּצַעְדְּךָ֙ מִשְּׂדֵ֣ה אֱד֔וֹם אֶ֣רֶץ רָעָ֔שָׁה גַּם־שָׁמַ֖יִם נָטָ֑פוּ גַּם־עָבִ֖ים נָ֥טְפוּ מָֽיִם׃ הָרִ֥ים נָזְל֖וּ מִפְּנֵ֣י יְהוָ֑ה זֶ֣ה סִינַ֔י מִפְּנֵ֕י יְהוָ֖ה אֱלֹהֵ֥י יִשְׂרָאֵֽל׃

  O LORD, when You came forth from Seir, Marched from the country of Edom, The earth trembled; The heavens dripped, Yea, the clouds dripped water, The mountains quaked— Before the LORD, Him of Sinai, Before the LORD, God of Israel.

Tehillim 68:14:

  אִֽם־תִּשְׁכְּבוּן֮ בֵּ֪ין שְׁפַ֫תָּ֥יִם

  even for those of you who lie among the sheepfolds

Shofetim 5:16:

  לָ֣מָּה יָשַׁ֗בְתָּ בֵּ֚ין הַֽמִּשְׁפְּתַ֔יִם

  Why then did you stay among the sheepfolds

Tehillim 68:22:

  אַךְ־אֱלֹהִ֗ים יִמְחַץ֮ רֹ֤אשׁ אֹ֫יְבָ֥יו

  God will smash the heads of His enemies

Shofetim 5:26:

  מָחֲקָ֣ה רֹאשׁ֔וֹ וּמָחֲצָ֥ה וְחָלְפָ֖ה רַקָּתֽוֹ

  She crushed his head, Smashed and pierced his temple.

Do any midrashim / classical or modern commentaries / academic scholars note this connection? What is the reason for it?


texts: Which Rabbi asked for his funerals to be joyful?

texts:
I think all is in the question. I think it's Rabbi Akiva but not sure...

I am also looking for sources saying funerals should be joyful.


texts: Is there a guide from Arizal concerning the reaction to an insult?

texts: Is there a guide, or some set of guidelines, in Arizal, concerning how to react to insults?


texts:
I found an article on aish.com, entitled Moshiach and the World Today which quoted the Malbim as stating the following:

  A father and son traveling a long distance. As they start out, the son
  begins to ask when they will arrive, and of course the father does not
  answer. However, as they near the town, the son asks the same
  question, and this time the father readily answers that it is only a
  short while before they reach their destination. "So too, as the time
  of redemption is clearly approaching, we cannot help but notice the
  signs all around us that foreshadow that redemption. As the end grows
  nearer, doubts will become smaller, and at the very end, all doubts
  will be removed... As the time grows closer, uncertainty recedes in
  the wake of increasingly abundant wisdom.

The only reference they give is Introduction to the Book of Daniel. Does anyone know where I can find the Malbim's Introduction to the Book of Daniel in Hebrew online?


texts: Why does the Haggadah interpret ביד חזקה as referring to דבר?

texts: Why does the Haggadah interpret ביד חזקה (strong hand) as referring to the plague of דבר (pestilence)?  Why don’t the other plagues demonstrate a strong hand?


texts: Wearing tefillin during a bris that comes out on Rosh Chodesh

texts: Generally people don't wear tefillin after musaf on Rosh Chodesh. There is a discussion in the poskim (which mainly seems to be among the mekubalim) if one would wear tefillin on Rosh Chodesh during Mincha or if they would wear tefillin after musaf in a case where there minhag is to wear the whole day. In those such cases I saw those that allow. However what about in a case of a bris milah? (where there is a minhag to wear tefilling based on what the Shach writes in YD Siman 265 and the Magen Avraham in OC Siman 25) What is the minhag in such a cases? Are there different practices? If so what are the sources for them? Also does it make a difference if it's a source according to kabballah or according to a more halachic stand-point (not mixing in kaballah.)


texts: A mesorah records that the samekh in Bemidbar 13:30 ויהס כלב is large (see marginal note in Artscroll and elsewhere). Yet none of the printed editions which I have consulted actually conform to this tradition. Have you come across any info on this?


texts: Tznius issues today as practiced at social events

texts:
What is the halachic basis for:

separate seating at simcah events i.e. weddings, bar/bat mitzvahs, etc?
members of the opposite sex not being allowed to commingle when there is no yichud?

Is this halachah or is this minhag, and what is the basis for a trend of more stringency?


texts: what is the source for "Ein Melech B'Lo Am"?

texts: There is a seemingly well known chazal "Ein Melech B'Lo Am" there is no king without a people. Which is supposed to indicate that God cannot truly be king without subjects. Where is this chazal found (if at all)?


texts: Is the Beracha Aharona independent of the Beracha Rishona?

texts: If someone has a Kezayit of cake, for example, and he finishes it without having blessed before eating it, does he make an after-blessing?


texts: Why does the prefix She- appear in only Tehillim, Shir Hashirim, and Koheles?

texts: The prefix שֶׁ is very common in Mishnaic and Modern Hebrew, but in Tanakh appear rarely, except in Tehillim, Shir Hashirim, and Koheles, where it is all over the place. Why are these books the only ones where this prefix is common?


texts: I am studying for my Bar Mitzvah. My siddur (Mishkan T'filah) says from the Haftarah blessing: יִתְבָּרַךְ שִׁמְךָ בְּפִי כָל חַי, but my practice sheet says יִתְבָּרַךְ שִׁמְךָ בְּפִי כָּל חַי! Do I say chol or kol?


texts: A female thief is not sold to make restitution -- so what happens instead?

texts:
The mishna in Sotah 3:8 says, in a list of differences in halacha between men and women:

  A man is sold for his theft [i.e., to repay it], a woman is not sold for her theft. (Sefaria translation)

The clarification that the sale is for repayment comes from the g'mara, which doesn't elaborate further.  A thief is required to compensate the victim; a man who cannot do so is sold but a woman can't be sold -- so how is the victim of a female thief compensated?

Does the obligation to pay damages fall on her husband (if married) or father (if not)?  That would only work if she isn't a widow, divorced, or an orphan.  How does the victim of a poor female thief get compensated -- or doesn't he?


texts: Are both witnesses and the verbal "Harei At" declaration required elements of the Chuppa ceremony?

texts: A doctor was interrupted in the middle of his own chuppah because someone in the audience had an emergency that required the doctor's help. The emergency occured at the point where the groom was holding the ring and about to place it on the bride's finger, but the witnesses weren't yet called up. Just prior to leaving the chuppah, he quickly placed the ring on the bride's finger, but did not recite the "harei at ..." declaration. Is he halachically married or does he have to repeat the chuppah?


texts: In various shuls I have attended, if the chazan sings kaddish (like the chatzi-kaddish before Ma'ariv Amida on Yom Tov nights) many people in the shul sing along with the kaddish. Is this permitted?


texts: Source for Impurity of an Uncovered Shabbos Table

texts:
The Aruch Hashulchan OC (262:2) writes all the tables in one's home should be covered for Shabbos, and not doing so is a tremendous degradation to Shabbos:
כל השלחנות שבבית יהיו מוצעים במפות והמפות יהיו על השלחנות כל הלילה וכל היום עד מוצאי שבת וחושבין זה לבזיון גדול לשבת כשהשלחן מגולה.
In connection to such an idea, I heard story about someone possessed by an impure spirit (dibbuk) who saw the corner of a table which was partially uncovered on Shabbos and jumped at it with longing caresses - is there a source for such a story?


texts: How do we rationalize a person's sins being solely their own when we have traditions that blame entire nations for certain acts?

texts:
This is something I always found to be a bit of a contradiction.

The Torah states that a person's sins are their own to bear and that no one may die for the sins of another.

  Parents shall not be put to death for children, nor children be put to
  death for parents: a person shall be put to death only for his own
  crime. - Devarim 24:16

At the same time, we see examples where the Torah cites Hahsem is punishing either entire nations of people or multiple generations of people for a previous wrongdoing.

The killing of the Egyptian children for the sins of their parents.
The killing of the Canaanites (including children)
The killing of the Amalekites (including children)

Cursing multiple generations of those who worship graven images and false gods:

  You shall not bow down to them or serve them. For I the LORD your God
  am an impassioned God, visiting the guilt of the parents upon the
  children, upon the third and upon the fourth generations of those who
  reject Me, - Shemot 20:5

Psalms even speaks of it being a blessing to inflict punishments against others in the way they inflicted them upon us.

  Fair Babylon, you predator, a blessing on him who repays you in kind
  what you have inflicted on us; a blessing on him who seizes your
  babies and dashes them against the rocks! - Tehillim 137:8-9

How exactly do we rationalize this with regards to the idea that sins fall upon the individual alone and not their entire community/family/nation?


texts: Why is there a difference in who sent messengers to the King of Edom vs. Sihon

texts:
In Bemidbar 20:14 Moshe sends messengers to the King of Edom. But, in Bemidbar 21:21, Yisra'el sends messengers to Sihon, King of the Emori.

Why this difference? Who is meant by stating Yisra'el in the second case - is it the heads of the tribes?


texts: PTIJ: How could there still be pieces left?

texts:
As we know Moshe, upon coming down the mountain, was shocked at the sight of the jewish people sinning with the golden calf, thus throwing the Luchos - Tablets to the ground, breaking them to bits. These pieces were kept for all eternity within the Aron Kodesh.
Now we find in many places that the Torah refers to the Luchos as עדות - as testaments (Bamidbar 9:15 Rashi, Ibn Ezra Shemos 16:34, etc.)
However why were there still pieces left over? This would seem to be against to the Gemara in Gittin (33a) and many other places in Shas that states: עדות שבטלה מקצתה בטלה כולה - Eidus that is partly destroyed, is completely destroyed.
Thus Why were there still shards left? They should have been destroyed completely!

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


texts: Why does this app require me to agree not to use it on Shabbat?

texts:
I downloaded a Shabbat Alert app for my iPad, because i needed an alarm that would shut off after a few minutes. It worked fine (except that my iPad was muted), and it seemed to be quite halachic. In fact, perhaps it even went above and beyond.

Before it let me do anything, it made me "sign" an agreement that i wouldn't use the app on Shabbat.

Is there any halachic basis for requiring an agreement like this?


texts:
If someone already made Kiddush on Friday night and now someone came late to the meal and asked him to make Kiddush again, but the latecomer refuses to drink from the wine, is it permitted for the one making Kiddush to recite the blessing over the wine (borei pri hagefen) even though the Kiddush maker doesn’t need the blessing as he already made it a few minutes earlier and the latecomer won’t be using it either?

Would this be the same or different on Kiddush by Shabbos day?


texts: Why are the "five afflictions" applied to Tish'a B'Av?

texts:
This answer explains how the 5 forms of affliction are derived. I understand that on Yom Kippur, the Torah specifically says that we should afflict ourselves.

WHy are these 5 afflictions applied to Tish'a B'Av? Or, a reverse question, perhaps, why are they not applied to any of the other fast days except for Tish'a B'Av (and Yom Kippur, which was answered, already)?


texts: Delivering a Get when the wife is far away

texts:
During a divorce proceeding, should the husband's wife ideally be given the Gett in person, even if she lives ~3000 miles away?  (The divorce is consented by both parties and they are relatively amicable.)

Should great effort be made to do the Gett in person in this case?  Or is it perfectly acceptable to appoint a schliach to deliver the Gett?  And in that case, is there something spiritually that one would be missing out on?


texts: Can a Ba'al Kri'ah review the parshiot that he must lain on Tish'a B'Av?

texts:
I understand that we are not supposed to learn Torah, in general from afternoon of Erev Tish'a B'av until after chatzot of Tish'a B'av except for designated areas such as Eicha, Iyov, etc.

Does this prohibition apply to the Ba'al Kri'ah who needs to review the Torah reading that he must do on Tish'a B'Av itself?


texts:
B'haalos'cha 8:9–10:

  וְהִקְרַבְתָּ אֶת הַלְוִיִּם לִפְנֵי אֹהֶל מוֹעֵד וְהִקְהַלְתָּ אֶת כָּל עֲדַת בְּנֵי יִשְׂרָאֵל.
  וְהִקְרַבְתָּ אֶת הַלְוִיִּם לִפְנֵי ה׳ וְסָמְכוּ בְנֵי יִשְׂרָאֵל אֶת יְדֵיהֶם עַל הַלְוִיִּם.

In the translation used on chabad.org:

  You shall bring the Levites in front of the Tent of Meeting, and you shall gather the entire congregation of the children of Israel.
  You shall bring the Levites before the Lord, and the children of Israel shall lay their hands upon the Levites.

Are these two "You shall bring…" commands a duplicate mention of the same act of bringing?

If so, then:

Why mention it twice?
Why use different words ("the Lord" vs. "the Tent of Meeting") to describe the same action?

If not, then:

Is there a physical difference between the two bringings, or is this saying the same action is to be repeated?

If there's a physical difference, then:

What is it?
Why were the two bringings necessary? (For example, if the difference between the two bringings is that bringing "before the Lord" is closer somehow, a further act of bringing, than bringing "in front of the Tent of Meeting", then why not bring them "before the Lord" in one fell swoop rather than in two stages?)

If there's no difference, then:

How can the same action be done twice? Weren't the Levites already assembled after the first bringing?
Why do it twice?
Why use different words ("the Lord" vs. "the Tent of Meeting") to describe the two identical actions?


texts: In Judaism, is there a view which is similar to the Original Sin of Christianity?

texts:
First, I would like to describe a little bit of my background. I'm not Jewish, and I'm not a Christian. Currently, I'm in a debate with some Christian members in a Christian forum with our mother language about Original Sin (OS), where I said that OS is not logical, or, if they say it's logical, then (I say) it's coming from a weak background.

I've read two similar questions, here and here, but to be honest - I don't find a satisfying answer there.

I found in Google inormation about Yetzer ha-Ra', and my conclusion is that it is "a desire to do bad things". (I hope my conclusion about Yetzer ha-Ra' is correct).

I would like to know if there is a similarity in Judaism with the Christian
doctrine of Original Sin. From the forum, what I found based from answers is something like this:

Before Adam eats the fruit, Adam doesn't have the inclination to do bad things or to break the Law.
After Adam eats the fruit, Adam now has that inclination to do bad things. The evidence is:

a. Adam now knows that he is naked
b. Adam hides after he hears God is coming
c. Instead of admitting his wrong act, he throws the fault to Eve.

Adam's future babies will be born sinners. The evidence:
It is known that there is an event where a toddler hits his younger brother - although that toddler has already been told "Don't hit anyone.'

It is because of those 3 points above that I say that OS "has a weak background" - and I haven't touched on the reference to it in the writings of Paul yet.

A sentence from here say :

  One of the medieval commentators explains that previous to the first
  sin, the Yetzer ha-Ra' (= the snake) was external to the person. After the
  first sin, the Yetzer ha-Ra' was internalized.

Assuming the quote above is correct in the point of view of Judaism, my question is :

How is the situation of Adam between before and after Yetzer ha-Ra' became internal in him?
After Adam eats the fruit,

a. is the Yetzer ha-Ra' like a "virus" by which all Adam's future babies will be "infected" once they are born (where the evidence of the "infection" is their first wrong act) ? or

b. Adam's future generation must do wrong first, and then it gets "infected" by it?

I realize that maybe I will need to edit some of my questions if the quote above is not correct from the point of view of Judaism.

Thank you.

PS: Because I'm not from an English-speaking country, I'm sorry if my English is difficult to be understood.


texts: Recommendation for a digital Torah codex for software developers

texts:
Could someone recommend a source for a machine-readable Hebrew with English Torah codex that may be used in software development projects?

By "machine readable," I mean of a format that may be accessed programmatically and searched according to a criteria specified by the reader. Possible digital formats might include an ASCII text file, XML file or a commonly used database format.


texts: Is there an English translation of Rashi's commentary on the Talmud available online?


texts: It is common practice to allow drinking coffee pretty much anywhere. It is also widely accepted to drink unflavored beers. Would that logic allow one to drink beer that is commercially brewed and/or flavored with coffee?


texts: Why do I care what time Bnei Melachim (sons of kings) rise in the morning?

texts:
The Mishnah in Berachothch2? teaches that one may recite Shema' until the end of the third hour of the day, "for it is the way of the sons of kings to rise by three hours."

Why is that the deciding criterion? Is the Mishnah saying something profound about Bnei Yisrael being the sons of  the King of kings, and that therefore the usual practices thereof ought to determine what time we recite Shema' (if so, why)?

Or is it saying that the sons of kings are the latest to rise, and so whatever time is normal for them to sleep in is the latest acceptable time for us to recite Shema' (if so, why)?

If either of the above is correct, why would the time be permanently fixed based on some practice of sons of kings eons ago?

Or is it something else?


texts: What to do when you should not publicize the halacha?

texts:
The gemara 33b brachot says:

אֲמַר לֵיהּ לָאו הֲלָכָה אִתְּמַר אֵלָּא מַטִּין אִתְּמַר
Rabbi Zeira then said to him: It wasn't stated in public that the
halachah follows Rabbi Eliezer, but that we lean to his opinion, [We
advise individuals to follow his opinion if they ask, but we don't
publicize the halachah.]

So then what do we do? What do we tell the public to do if the Gemara says that we shouldn't tell people the halacha?


texts: Should One say Shehechyanu on world events?

texts:
The bracha of Shehechyanu (according to here) was instituted to be said "for uncommon or periodical occurrences and experiences, such as holidays and their mitzvot, fruits in their new season, major purchases, and exciting news." (emphasis mine)
I can't find any solid information about what constitutes "exciting news" and whether that is personal news or news of world import (the wiki page mentions the founding of the State of Israel). Would an end to a war, or the announcement of a treaty, or a successful vaccine to a world wide plague allow for a bracha to be made?


texts: falling asleep on the left side to aid digestion

texts:
Kitzur Shulchan Aruch 71:5 reads, in part (translation my own):

  And it's good that he'll lie at the start of his sleep on the left side and at the end on the right side, as this is good for the health of the body, for the liver rests in the right side and the stomach on the left side, so that when he leans on the left side then the liver will be over the stomach and will warm it with its warmth; thus, the food will digest quickly. After the food is digested, it's seemly for him that he'll lean on the right side, so that the stomach will rest and the food waste will descend.

As always, for practical advice, CYLOR.

A few questions:

Does modern science agree with these facts about digestion?
Does he mean to imply that if someone falls asleep on his left side, then his body will shift during the night and he'll wind up on his right?

If so, does modern science agree? (This is independent of the above question, which is about digestion. This one has nothing to do with digestion. Rather, it's asking whether modern science grants that someone who falls asleep on his left side will wind up on his right side assuming he sleeps awhile and assuming he winds up anywhere for an extended time (i.e., does not toss and turn a lot).)
If not, then how does he expect us to lie on the right after our food digests?

Do other modern halachic decisors agree with this? (I don't see it in Mishna B'rura, for example, though that doesn't, of course, mean it's not there.)

Sources, where possible, please.


texts: Can anyone recommend a source for the text of the Ketuba including nekudot, a transliteration, or a recording that could be used as a guide for pronunciation?


texts: Does an eved canaani who is freed due to physical injury become a full fledged Jew?

texts: If an eved canaani is freed due to physical injury inflicted by his owner, does he become a full fledged Jew as he would if he were freed by his owner for another reason?


texts: Who developed the vowels for the Hebrew language Ezra or the Masoretes?

texts:
I've read that Ezra developed pointings to serve as vowels. 200 years later, when the Bible was translated from Hebrew to Greek, all Hebrew manuscripts had the new form of writing.
Who developed the system of notation for recording the vowels?
Ezra or the Masoretes?


texts:
According to the majority of poskim, riding a bicycle on Shabbat is forbidden. Therefore, "a bicycle is muktza, as ... it is a kli shem'lachto l'issur." (from that answer)

However, there is a minority opinion (that of the Ben Ish Chai) that permits riding on Shabbat within an eiruv for leisure, and even outside an eiruv for a mitzvah. Obviously, a bike is not muktzah according to this opinion. A comment on the answer linked mentions:

  My wife told me that in the Syrian community in Brooklyn they ride bicycles on Shabbat, and that they base it on the Ben Ish Chai's position. –  Robert S. Barnes

What is the muktzah status of a bike if there are two people spending Shabbat together, one of whom holds it is forbidden (henceforth: the machmir), and one who holds it's permissible (hencforth: the meikel)? I'll present a few different cases.

If the bike belongs to the machmir, may the meikel ride it? Does it make a difference whether or not they were together, or planning as much, at the beginning of Shabbat? (might affect muktzah status) If it is permissible, is the machmir allowed to bring it out for the meikel to use?
If it belongs to the meikel, is it still muktzah for the machmir? As above, does it make a difference whether or not they were (planning to be) together at the beginning of Shabbat?


texts:
It says in Rambam (I'm quoting from another question):

כל מי שאינו מאמין בו, או מי שאינו מחכה לביאתו, לא בשאר נביאים בלבד הוא כופר, אלא בתורה ובמשה רבינו
and whoever doesn't believe in him or doesn't await his arrival denies not only the other prophets but the Torah and Moses our leader

My question is, that what if I do not want Moshiach to come nor await his arrival everyday? I want to learn Torah and gain schar in the next world and if you do learn (End of Brachos) in the next world, you do not get as much schar because you are not in golus and it is much easier.
So my question is: Why should I want Moshiach to come? What if I like making the world a better place down here and getting more schar?


texts:
Starting with the Mishna in Ta'anis 1.4 we learn that there are occasions (lack of rain in this case) when we fast BeHaB, i.e. Monday, Thursday, and Monday.

הִגִּיעַ שִׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן וְלֹא יָרְדוּ גְשָׁמִים, הִתְחִילוּ הַיְחִידִים מִתְעַנִּין שָׁלשׁ תַּעֲנִיּוֹת. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחֲשֵׁכָה, וּמֻתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה:
If the seventeenth of Marheshvan came and no rain fell, individuals begin to fast three fasts. They eat and drink after it gets dark and they are permitted to do work, to bathe, to anoint themselves with oil, to wear shoes, and to have marital relations.

The reason given for Monday & Thursday being auspicious days for prayer is that Moshe went up to Har Sinai (the 3rd time) on a Thursday and came back after 40 days on a Monday.
But why Monday, Thursday, and Monday - why isn't it sufficient for the fasts to simply be Monday and Thursday?
Same question for our post-Yom Tov BeHaB - why do we need to fast twice on a Monday?
Searching for ideas and sources.


texts: Is one allowed to have a non-Jew cook for him on Shabbos?

texts:
Generally, there are ways to have a non-Jew do Melacha for a Jew (You don't tell him explicitly, the non-Jew does it for himself, etc.)

Is there a way to get a non-Jew to cook for you on Shabbos (assuming there's no problem of Bishul Akum, such as if the food was already cooked KeMaachal Ben Derusai or isn't Oleh Al Shulchan Melachim)?

For some reason, I've never seen freshly cooked Shabbos food even in Shuls which rely on Shabbos Goyim.


texts: Is it possible to remove the status of Niddah without a mikvah? I've heard from other people you can remove certain levels of impurity with a shower and possibly other ways (no sources though) so I was thinking there may be other alternatives for people who are Niddah and don't have access to a mikvah.


texts: What is R. Chananel's/R. Bachye's calculation of the years in Egypt?

texts:
In this answer I collected the opinions of various biblical commentators as to how many years the Israelites actually spent in Egypt. One of those views was that expressed by R. Chananel, as recorded by R. Bachye Ben Asher in commentary to Exodus 12:40. The line I want to focus on says:

ת"ל שנה הם נמנים מיצחק משעה שנולד רד"ו שנה הם שישבו במצרים מנין רד"ו
The 430 years are counted from Isaac from the time that he was born. The 210 years are that they lived in Egypt a count of 210.

We know from Genesis 25:26 that Isaac was 60 when Jacob was born:

And after that came forth his brother, and his hand had hold on Esau's heel; and his name was called Jacob. And Isaac was threescore years old when she bore them. (Mechon-Mamre translation)

And we know from Genesis 47:9 that Jacob was 130 when he went down to Egypt:

And Jacob said unto Pharaoh: 'The days of the years of my sojournings are a hundred and thirty years; few and evil have been the days of the years of my life, and they have not attained unto the days of the years of the life of my fathers in the days of their sojournings.' (Mechon-Mamre translation)

Now if we take the number 430 beginning with Isaac's birth and subtract the 60 years until Jacob was born we are left with 370 years. If we then subtract the 130 years of Jacob's life until he entered Egypt we are left with 240 years. Thus, the Israelites were apparently in Egypt for 240 years.
Whence cometh the number 210?
(The way that other commentators reach the number 210 is by assuming that the 430 years started 30 years before Isaac was born. Ralbag who also states in one explanation that the 430 years began at Isaac's birth does indeed say that the amount of time in Egypt was 240 years.)


texts: If Yom Kippur Katan has to exist, why isn't it ON Rosh Chodesh?

texts:
The practice of Yom Kippur Katan is held on erev Rosh Chodesh (by some) so that we can maintain the element of kapparah essential to Rosh Chodesh but not compromise the celebration of the day by injecting a tension between repentance and celebration.

Why do we avoid this tension? Yom Kippur, itself, has a dual nature as does Tish'a B'av (in that it is called a mo'ed which might have something to do with the birth of the moshiach).

If we have precedent for having a day which has two conflicting moods, why don't we import the Yom Kippur Katan aspects to Rosh Chodesh itself? Those who say vidui before tachanun could still say vidui at least, even if they omit tachanun, itself (as an example of a compromise position).

If one answers that the nature of the kapparah on Rosh Chodesh is categorically different from that on Yom Kippur (as the linked answer above explains) then why do we put traditional kapparah prayers such as the techinot and mini-neilah in mincha on Yom Kippur Katan and expect them to reflect the aspect of kapparah referenced in the musaf on Rosh Chodesh? In fact, if the nature of the kapparah is different, why should Yom Kippur Katan be related to Rosh Chodesh at all? An echo of Yom Kippur would not effect the same type of kapparah as what Rosh Chodesh was supposed to be!

It seems to me that either Y"KK addresses the kapparah of Rosh Chodesh and might as well be on Rosh Chodesh at least in part, or it has no relation to the kapparah and shouldn't be tethered to Rosh Chodesh at all. Does anyone have any insight into this?


texts: Is it Gezel Sheinah for a teacher to wake up a student in class?

texts:
Yes, it's a little tongue-in-cheek, but it occurred to me while reading the question on stealing a parents tuition by skipping, and I think that there is a real benefit in the question.

Is it Gezel Sheinah, stealing sleep, to wake up a student asleep in class? In other words, what are the guidelines for when we are not concerned about waking someone up?  What are some primary sources which discuss Gezel Sheinah?

http://machzikeihadas.blogspot.com/2009/12/gezel-sheinah-and-divrei-yechezkel.html
http://machzikeihadas.blogspot.com/2008/12/kol-koreh-against-gezel-sheina.html


texts: Are there any halachic rulings on legal recreational marijuana?

texts:
I have seen opinions from U.S. poskim from many years ago that rule that marijuana use should be forbidden by Jewish law on the basis of "dina d'Malchusa dina" ["the law of the land is the law"].  These rulings were made at a time when marijuana was universally illegal in the U.S.  Now that this situation is changing and recreational marijuana is becoming legal in state after state, have there been updated rulings either way?

If any posek rules that it should still be forbidden by Jewish law, even in a place where it is legal according to secular law, I would be curious to hear on what basis the posek distinguishes between recreational marijuana and "recreational alcohol".  And if they cite the concern that smoking may be a health risk, even for marijuana, would they allow food products containing marijuana?


texts: Why single out the miracle with the aron in כהושעת אלים? And why in that spot?

texts:
In the hoshana כהושעת אלים, most of it talks about the miracles of Yetzias Mitzrayim and the splitting of the sea (letters א-נ), then moves on to the circuits around the mizbe'ach (ס-ע), then - suddenly - back to another miracle, the punishment of the Plishtim that forced them to have to return the aron, as described in 1 Shmuel 5-6.

Why is this miracle singled out from all the other ones that have happened since Yetzias Mitzrayim?
Why is it separated from them in the piyut?


texts:
Genesis 25:22 - Who was הַנָּבִ֜יא The Prophet רִבְקָ֥ה Rivqah went to?

Commentary by Chizkuni on Bereishit 25:22 quoting וַתֵּ֖לֶךְ לִדְרֹ֥שׁ אֶת־יְהוָֽה could allude to one of many Nevi'im. -- Do we know any of their names or his name?

'ותלך לדרוש את ה, “she went to obtain an answer to her problem from one of the prophets in her time.” (Rash’bam) The answer she sought was why the fetuses inside her were engaged in a fight. She was well aware that her term of pregnancy had not yet been completed. She was afraid that after all these pains she might miscarry.

[https://www.sefaria.org/Genesis.25.22?with=Chizkuni&lang=bi&aliyot=0]


texts:
Who knows sixty-two?
Please cite/link your sources, if possible. At some point in the next few days, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: May a woman who has had an affair remain married to her husband?

texts: I recently heard that halacha prohibits a woman who had a (consensual) affair from remaining married to her husband, even if both the wife and husband wish to remain married.  Is this correct, and if so, what sources are there for this rule?


texts: Why is Rosh Chodesh called "the first mitzvah in the Torah"?

texts:
I continually see Rosh Chodesh identified as "the first mitzvah in the Torah".[1] I recognize that it is the first mitzvah given to Am Yisrael as a nation. But there are three mitzvot that precede it in the Torah: 1) To be fruitful and multiply; 2) brit milah; and 3) not to eat the sinew of the thigh-vein. So why does rosh chodesh carry the title of "the first mitzvah in the Torah" as opposed to "the first mitzvah given to the Jewish people"? Many thanks and Pesach Kasher v'Sameach. Shavua tov.

[1] There are many such examples on-line and elsewhere. One example, from the Orthodox Union's Torah Tidbits: "Parshat HaChodesh: Discovering the Meaning of the First Mitzvah according to Rav Kook zt"l With the setting of the sun on Shabbat afternoon in Jerusalem, students of the Mercaz HaRav Yeshiva would gather to hear the words of their master Rabbi Abraham Isaac Kook zt"l...these talks were transcribed...One Shabbat...Rabbi Kook addressed the significance of the Torah's first mitzvah: Sanctifying the new month.."


texts: I read somewhere that bar mitzvah and wedding invitations should not contain pesukim.  If one receives a bar mitzvah or wedding invitation that contains pesukim and throws it into the garbage, has the sender transgressed lifnei evair?


texts: Does a kid under Bar/Bas Mitzva have to tear Kriya when they go to the Kosel?


texts: I wonder if there are any 'best practise' rules when a man would like to start a family and grow up children according to the Jewish tradition and the Torah, if such a person should rather convert or remain gentile? I suppose there may be no rules or 'tips' about this, though. Is it also neccessary or recommended for a wife of such a man to convert (then the children are Jewish, in other case they would need to convert to be Jewish). I would like to remain in close contact with the Jewish community, but is that enought to consider conversion?


texts: Is there a Moses seat in Synagogue ? I know about the Chair of Elijah but I came to know there is also Moses Seat please confirm.


texts:
Why does Judaism believe in דולפנין Mermaids?
Rashi on Bekhorot 8a:1:1
The Dulfanin reproduce with people - if a person lies with one of them, they can produce offspring. ( ה"ג הדולפנין פרים ורבים מבני אדם - שאם בא אדם עליהם מתעברות הימנו )
Rashi on Bekhorot 8a:1:2
Sons of the sea - there are fish in the sea that are half in the form of a man and half in the form of a fish. Sirene in old French. ( בני ימא - דגים יש בים שחציין צורת אדם וחציין צורת דג ובלע"ז שריינ"א )
Ramban on Leviticus 11:10:1

In my view, however, “creature that creeps [sheretz]” includes the fish swimming in water, because the connotation of shritza is movement, and “any living creature” refers to the sea animals that walk on their feet like the beasts of the field. All of them have one law. The Midrash in Toras Kohanim, however, says: “‘Living’ — this refers to the beasts of the sea, ‘creature’ — this includes the mermaid.

[https://www.sefaria.org/sheets/206651?lang=bi]

The concept of a Mermaid seems similar to the Philistine false idol Dagon.
Why would a false mythological being be accepted as a real sea-creature by Rashi & Ramban?
Does Judaism still support Mermaids are real?


texts:
In discussing washing salted meat according to Halachah, there is a lengthy discussion about whether and when we can rely on a non-Jew who claims to have done it.

The Tur (Y"D 69:10) says that there is a disagreement between the Smak and the Riva.  The Smak says we can rely on their word if they happen to tell us without realizing that they are giving us the information we want to hear, and that we can rely on them if there had been someone entering and exiting, which itself is broken down into two reasons: fear that they might be caught not washing it, and a general assumption that non-Jews are careful about cleanliness.  The Riva says we don't rely on their word at all because we can just have a non-Jewish chef taste it and tell us if there's a salty taste.

Later sources discuss further stringencies and leniencies, including a fear that if they know our customs they may be more apt to lie to reassure us.  My understanding is that the general rule of thumb we follow is that, for Ashkenazim, if they casually tell us we can rely on them, whereas for Sepharadim, only if there is someone going in and out may they be trusted.

These issues are mentioned with regard to washing salted meat because that was a common issue that people dealt with - having partially prepared meat in the kitchen with non-Jewish servants around.  But the bottom-line issues are relevant across the board.

My question is, with regard to bugs in produce, are we allowed to trust non-Jews in places like restaurants, where there is a minimum requirement of cleanliness required by the government, who spot-checks food establishments (similar to entering and exiting), as well as a reputation they want to uphold that their food is clean?  Many people eat salads at business lunches that are held in non-Kosher restaurants.  Can they rely on the salad being bug-free for these reasons?


texts: Do you have to judge dead people favorably?

texts: In Avot we learn that one should judge all people favorably ("והוי דן את כל האדם לכף זכות"). I would like to know if that includes the deceased. Meaning, can I look back on the life of a person who is now dead and, in reviewing his actions, judge them any which why I choose? Or, would the precept of judging favorably still apply?