texts:
Based on what I have seen I Nusach Ashkenaz siddurim such as Art Scroll and Birnbaum, among some others, I noticed the phrase ברוך הבא is used at the beginning of a Brit (circumcision) when welcoming the baby, and when welcoming the chattan (groom) to the chuppah.

However, I have not seen this included at a pidyon haben (redemption of first-born male), to welcome the baby (common ceremony procedure is that someone brings in the baby on a silver tray.) Why is it not used for this ceremony?

Could it possibly be because at a pidyon, nothing is physically happening to the baby and he is not directly performing any mitzvah?


texts: Etymology/connection between Ari, Aryeh, Yehudah, Leib, and Leibel

texts:
What is the relationship between the following names that often go together is some combination?

Ari/Aryeh
Yehudah
Leib/Leibel

I've encountered many men, young and old, with the following first and middle name combinations: Aryeh Leib, Yehudah Leib, and Yehudah Aryeh; and I know one person whose name is Ari but who goes by "Leibel".  I also know of some Holocaust survivors whose "English" names (after emigrating to the U.S./Canada) were Leo and Leon, but whose "Hebrew" (and/or Yiddish) names were some combination of the above.

The first two and the last two are easy, as they are actually related: Ari and Aryeh are variants and both mean "Lion"; Leib and Leibel are the same name with just a diminutive suffix added to the former to create the latter.

I can see the connection between Ari and Aryeh to Yehudah, since the sign for the tribe of Yehudah (Judah) is the lion, based on the verse (Genesis 49:9):
"גּוּר אַרְיֵה יְהוּדָה, מִטֶּרֶף בְּנִי עָלִיתָ; כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא, מִי יְקִימֶנּוּ".

But where do Leib and Leibel come from?

Are they derived from Leo?

UPDATE: I can't believe I missed this prominent example (and nobody else raised it):
http://en.wikipedia.org/wiki/Yehudah_Aryeh_Leib_Alter


texts:
Based on the implication that Yehuda got married after Yosef was sold, and that it was 22 years later that Yaacov and the family come down to Egypt, during that time Yehuda has his 3 children by the daughter of Shua, marries two of them to Tamar, they both die, keeps Shelah from her so that he can grow up, then has two children by her.

How old were Er and Onan when they died?


texts: Incident where moshe witnesses someone being killed and asked hashem why bad things happen to good people

texts: i dont remember the storyline exactly but there were three people, one lent money to another and one of them got killed and then the other one came and took the second one's money. Moshe rabbeinu asked hashem what was going on and hashem showed him that in a previous life he owed him money etc.


texts: Someone illegally parked in a disabled parking spot. Is he liable if a disabled person injures himself

texts:
Sadly, I read in a local paper, about this incident:

Someone illegally parked in a disabled spot at a doctors office. A disabled person arrived for his doctor's appointment, and saw that the only disabled parking spot was taken. The disabled person was using crutches, so it was difficult for him to walk. The disabled spot was right in front of the building.

He had to park further away. As he walked from his parking spot to the building, he fell in the garage and broke his leg.

Chances are that had he parked in the disabled spot, he would not have fallen. I.e., the accident occurred because he had to make that extra walk. Is the person who illegally parked liable for the damage and / or medical costs?


texts: Where can I find the Chasam Sofer's poems?

texts: According to the Jewish Encyclopedia, the Chasam Sofer wrote several poems. Where can I find them? I've been unable to do so.


texts: How to return to Judaism if my family ancestors left it before my birth?

texts:
I want to return to Judaism, which my family ancestors left before my birth. How should somebody in my situation go about doing that?  What proof will I need to furnish?

I don't already have a rabbi to ask (obviously).  How should I go about finding someone who can help me?  I live in Houston, Texas.


texts:
Are "dream catchers" considered to be avodah zarah?

Dreamcatcher: a small hoop containing a horsehair mesh, or a similar construction of string or yarn, decorated with feathers and beads, believed to give its owner good dreams. Dreamcatchers were originally made by American Indians.

I have seen them around. Periodically, I even see the in the homes of shomer Shabbos people.


texts: A few questions related to the Knesset Hagdolah and the Sanhedrin

texts:
Wikipedia says the Great Assembly was established in 410 BCE, and I'm wondering if that's what the masorah teaches.  Wikipedia also mentions that Sanhedrin began to form around 57-55 BCE, and I'm also wondering if that's what the masorah teaches.   Could the Knesset Hagdolah be considered a sort of proto-Sanhedrin?  Also, were there multiple sanhedrin that eventually got merged into one centralized Sanhedrin in Jerusalem?

I'm also confused about the way religious and political leadership looked before the Great Assembly was formed.  If Cyrus let the Jews return to Jerusalem starting in 539 BCE, and the second temple was built in 516 BCE, then what was happening in between?  Furthermore, what did Jewish religious leadership in Babylon look like from the exile, leading up to the time of the Babylonian Tannaim?  Were the Babylonian Tannaim taking their Rabbinical cues from the Tannaim living in the Eretz?  Was it the other way around?

I understand this is a lot of questions, and I also understand that there are answers in history textbooks, but I'm wondering how to figure these things out within the framework of a halakhic worldview and according to the traditional Masorah?


texts: Is there a requirement for a Jewish man to know the whole Torah (including every gemara, tosafot, Midrasch…) or is it OK to know the Halacha that is relevant to you and then to use the rest of the time to learn those areas in Torah which are interesting for you? If there is such a requirement (to know all the Torah) can someone give me the source for that requirement and also an explanation of why there is a need to learn even those parts which are seemingly not relevant to you?


texts: Why do we sing Chad Gadya and Echad Mi Yodea at the seder?

texts:
Some of the songs at the end of the seder have an obvious connection to what has come before.  Adir Hu is about praising God, which we've been doing all night; Eliyahu HaNavi makes sense because Eliyahu is part of the seder; Bashana Haba'ah fits with our desire to be in Eretz Yisrael next year.  And then there are the two progressive songs, one about a goat and one that counts up various important things, none of them about Pesach in particular.  Why were these songs chosen for the seder?

I am aware of this similar question about Echad Mi Yodea.  The comments and answer there are basically "to keep busy", but that doesn't answer the question of why these songs in particular.


texts: Is it appropriate to say the Asher Yatzar in the bathroom?

texts: I found this information which says when to recite the blessing. Does one recite it in the bathroom or does one wait until one leaves? The question is motivated by the fact that I heard that it is inappropriate to say a bracha near a toilet.


texts: Why does the Torah not make more concessions to the evil inclination?

texts:
The Torah says:

When you take ... your enemies ... captive, and you see among them a woman of beautiful form, and you desire her, you may take her to yourself as a wife. [Deuteronomy 21:11]

But the Torah does not say: "If you have a strong craving for a bacon-cheeseburger, you may have it, but you must donate 100 times its cost to charity, to buy food for the poor."
So why does it allow the equivalent for the captive woman?
We can answer that the desire for a beautiful woman is the strongest drive.  But perhaps our commentators have more convincing answers.


texts:
Does anyone know where I can read the following book online (preferably for free): The Doctrine of the Messiah in Medieval Jewish Literature (Authored by: Joseph Sarachek)
If not, can anyone recommend a similar book which I can read online (preferable for free also).
Many thanks!


texts:
The Gemara Yevamos (62b) and Midrash Koheles Rabbah (11:6) single out two specific students who died out of the 12,000:

וְרַבִּי עֲקִיבָא אוֹמֵר שְׁנֵים עָשָׂר אֲלָפִים תַּלְמִידִים הָיוּ לִי מִגְּבַת וְעַד אַנְטִיפְרַס וְכֻלָּן מֵתוּ בְּחַיַּי בֵּין פֶּסַח לַעֲצֶרֶת - Rebbi Akiva said, "I had 12,000 students, from Gevas until Antifras, who all died in my lifetime between Pesach and Shavuos."

What was unique about Gevas and Antifras that Rebbi Akiva singled them out? (Are they far apart, major metropolises, etc.)


texts: looking for quote from tanach about good character

texts: What is a pasuk from tanach that can be used to describe a person being intelligent and/or possessing positive character traits?


texts: Do Heter Iskah Banks have two different loan forms for Jews and non-Jews?

texts:
I asked previously "Heter-iskah-practical-implications" but didn't get an answer yet. So I ask a simpler question.

Do H"I banks in Israel (for example) have different forms and conditions for Jews and non-Jews or the H"I is just a "Kashrus stamp" for the bank and has no practical implications on the forms?


texts: How does "eilu v'eilu" work out with an absolute truth?

texts: I'm under the impression that religious Judaism believes in absolute truths. That being the case, how does the concept of "eilu v'eilu divrei elokim chaim" (Eruvin 13b) work out? When two scholars argue, how can they both be right?


texts:
This question states, "havdalah ends shabbat (for one who didn't daven ma'ariv)." But won't Shabbat end on its own at some point--specifically, at nightfall--even if we don't make havdalah nor daven maariv?

I understand that melachos might still be rabbinically prohibited until we have made havdalah or maariv, because we are rabbinically required to usher out the Shabbat ourselves. But is it correct that the "Biblical" end of Shabbat--and therefore the end of Biblical prohibitions on melachos--comes automatically at nightfall?


texts:
Tosfos (Gittin 13a, s.v. לא יתנו) write that

  דאע"ג שמינה המגרש בחייו השליח לא חשיב להיות כמותו אחר מותו כאילו הוא
  עצמו קיים אלא חשיב גט לאחר מיתה

  Even though the husband appointed his messenger before he died, we
  don't say that "a person's messenger is like him"* after he died, to
  consider it as if he (the husband) is still alive; rather, this is
  considered to be a case of "divorce after death" (which doesn't work)

(my translation)

Are there any rishonim who hold that there is such a thing as a "שלוחו של אדם כמותו לאחר מותו," a messenger-clone that works after death, as if the person would still be alive?

* A Talmudic principle, which means (according to most understandings of it) that the messenger of a person is exactly like the person himself. If this principle would apply posthumously, then this would mean that the dead man would be living vicariously through the messenger, and the messenger would be able to affect certain things that only that specific person could do. See the shlichus-agency tag wiki for more info.


texts: Sources for the world being round in the Gemara

texts:
Can anyone bring me proofs from the Gemara that proves the world was round-and that this was known 2000+ years ago?

I have looked around and I can't seem to find any sources which prove this.


texts: Attending a Super Bowl party where alcohol and Kosher food is provided

texts:
May I attend a Super Bowl party run by their office or school? Assume there will be all types of alcohols available, and Kosher food.

Also, if I'm allowed, what are the ground laws while attending this party? Are there any special regulations during the party, e.g. alcohol-related ground laws?

(Of course CYLOR.)


texts:
In this article - שישה כוהנים פדו את הבנש"ק מבעלזא it describes (and has pictures) of the Pidyon Haben of the Belzer Rebbe's greatgrandchild being redeemed by 6 Cohanim. They are even mentioned by name.

It seems from the pictures that all the Cohanim are doing the Pidyon simultaneously.

Here they seem to be making the pre-ceremony הגפן simultaneously

Here they seem to be waving the coins simultaneously

Does anybody have details about how this is done?

E.g.: Is each Cohen given 5 coins? Or are the 5 coins divided between the Cohanim? (Is this even valid?)


texts: Why wasn't Avraham lying when he said "Eloh-im yireh lo haseh li-ola, bni"?

texts:
When Avraham was going with Yitzchok to the Akaida.

As far as Avraham knew at the moment, there was no lamb. So the answer to Yitzchok's question should have been that there will be no lamb for the sacrifice. Why wasn't Avraham lying when he said "Eloh-im yireh lo haseh li-ola, bni", "God will find him a lamb for an offering, my son"?


texts: When can a wife use the money she owns or earns without her husband's permission?

texts:
Normally, the money that comes to a woman before and during her marriage, she uses to buy land which belongs to her, but the husband has the rights to eat (own) their fruits (dividends), this is called נכסי מלוג. These are the exceptions:
 1. Money she made from selling "(the rights to) her property, and kesuba"
 2. Shtar mavrachas - land that she gave as a gift before the hupa to hide from her husband.
 3. Gifts from her husband.
(Shulchan Aruch, Even Ha'Ezer 85.7)

Are there other exceptions that'll allow her direct use the money/property she acquired before the death or divorce of her husband?

For example, when the wife acquires the money through her own labor
1. By the husband forfeiting his right to the money his wife earns
 or
2. By the wife forfeiting her rights to get fed and clothed
(Even Ha'Ezer 80.18 and 69.4)

Please provide sources.


texts: The Western wall (Kotel Hamaravi) forever

texts:
What is the source that the western wall of har habayis will never be destroyed?

I remember learning it somewhere and heard it numerous times but forgot the source.


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Understanding Yevamot 4:13's proof of who, exactly, is a mamzer

texts:
When it comes to the question of who is a mamzer, numerous conflicting theories abound in the early rabbinic literature. The opinion presented anonymously in Qiddushin 3:12, which appears to be halakhically authoritative (Rambam, Hilkhot Issurei Biah 15:1) follows the opinion given in the name of Shimon haTeimani in Yevamot 4:13, which is concluded with the parenthetical aside: והלכה כדבריו. This is the opinion that a mamzer is one born of a union that merits karet (in the words of Yevamot 4:13; in Qiddushin 3:12 - זה הבא על אחת מכל העריות שבתורה).

It appears that these mishnayot are referring to every sexual union prohibited in Leviticus 18, with the exception of sexual intercourse with a menstruating woman (as per the Bartenura on Yevamot 4:13). Opinions to the contrary include those of Rabbi Akiva (who defines a mamzer as the offspring of any prohibited union) and Rabbi Yehoshua (who defines a mamzer as the offspring of any union that merits death at the hands of a bet din).

In Yevamot 4:13, R' Shimon ben Azzai provides a proof for the opinion of Rabbi Yehoshua:

  אמר רבי שמעון בן עזאי: מצאתי מגלת יֹחסין בירושלים וכתוב בה: איש פלוני
  ממזר מאשת איש לקים דברי רבי יהושע

  Rabbi Shimon ben Azzai says, "I found a genealogical scroll in
  Jerusalem, in which was written: So-and-so is a mamzer born of
  adultery - which substantiates the opinion of Rabbi Yehoshua [who says
  that a mamzer is one born of any union that merits death at the hands
  of a bet din]!"

An adulterous union does indeed merit the death penalty (Leviticus 20:8, Sanhedrin 11:1), but it also merits karet (Leviticus 18:20, Keritot 1:1)! I appreciate how the Tur and the Shulchan Arukh have combined the two opinions (Even haEzer 4:13), but I'm specifically interested in understanding this mishna in Yevamot. How did Rabbi Shimon ben Azzai think that his example was a support for the opinion of Rabbi Yehoshua over the opinion of Shimon haTeimani?


texts: Would there be anything wrong with opening the door earlier at the seder?

texts:
We open the door at Shfoch chamatcha. I have heard that it is to invite Eliyahu, or to show a lack of worry on a leil shimurim. But would it be acceptable to open the door before ha lachma anya, when we invite people to join us? This has (AFAIK) not developed as a minhag but is there a reason not to? Should we not be making that offer sincerely?

(h/t my dad)


texts: Why do we wrap tefillin around the forearm and hand?

texts: According to Masechet Menachot daf 37, we're supposed to place the box of the arm on the bicep. Why then do we also have a strap that wraps around the arm and hand (according to earliest sources)?


texts: Aiding what you consider sin but he doesn't

texts:
There is an action.  Let's call it "hoobling".

Some pos'kim say hoobling is permitted and others say it's forbidden. (Note: not "say one should ideally be strict". They say it's forbidden.) Suppose my rabbi and community and family and self follow those who forbid hoobling (even though we recognize the others as pos'kim). Some other Jew, R'uven, follows those who allow hoobling.

Am I allowed to help R'uven hooble? Or is that aiding and abetting (m'sayea lidvar avera) or enabling (lifne iver, if relevant) or some similar concern?


texts: Is there a specific number of fruit that you are supposed to eat on Tu B'Shvat?


texts:
In Rambam, Hilchot Ishut, Chapter 14:1, he outlines a husband's obligations of onah (conjugal rights) to each wife based on his profession.  So a sailor every 6 months, an in-town laborer twice per week and so on.

In applying this to a husband with multiple wives, one could say he must satisfy each wife this often, so a sailor with 4 wives must be with each every 6 months, a laborer with each wife twice/week (requiring more than 1 per day somewhere in that week) and so on.  Alternatively, one could say he is obligated to provide conjugal rights to some wife this often, but each particular wife less frequently. This would mean that the sailor with 4 wives is only obligated to satisfy each only once in 2 years.

In thinking about clothes and food, clearly more wives mean the husband has more obligation.  He can't provide them with the food for 1 wife and say they must share it.  Similarly, he can't provide 1 dress and tell the other wives to go nude.  This accords with Rambam in halacha 3 there, that he may have additional wives only so long as he can afford them all and doesn't reduce clothes, food, or conjugal rights.

This suggests that the obligation in onah is like the first option above, and a man with 4 wives is obligated in onah 4 times as often as a man with the same profession and 1 wife.

Yet in halacha 4, the Rambam says explicitly that it is like the second option and the husband of 4 wives has the same onah responsibility as the husband of 1, but that obligation is spread and divided between the wives.  So a worker with 2 wives is obligated to each weekly (instead of twice/week) and if he had 4 wives, he would be obligated to each only once in 2 weeks.

How does this not contradict halacha 3, that he cannot take wives if it will reduce his food clothing or conjugal duties to the existing wives?


texts: What authority is there for the text of Kaddish Derabonon regarding the words וארעא, טובים, and ברחמיו?

texts:
There are variations of the text in Kaddish Derabonon. My questions are how they have arisen and whether there is any authority for each form.

1) The use or non-use of the word וארעא in the phrase
מן קדם אבוהון די בשמיא וארעא

2) The use or non-use of the word טובים in the phrase
יהא שלמא רבא מן שמיא וחיים טובים

3) The use or non-use of the word ברחמיו in the phrase
עושה שלום במרומיו הוא יעשה ברחמיו שלום


texts: Can a non-Jewish person participate in a bris?

texts:
My best friend is Jewish, and I have been involved in most of the most important events in his life.  I was the best man at his wedding, I celebrated Hanukkah with his family, and I am the "godfather" of his son (although this last item is purely honorary, and if my friend and his now-ex-wife died, I'm sure he would be adopted by one or the other set of grandparents).

I was asked if I wanted to attend the bris, and even to participate in the ceremony, but I just couldn't bring myself to do it - I'm not especially squeamish, but I think seeing the circumcision taking place would have been too much for me to handle.  I politely excused myself from the event.

I'm not sure if it is generally accepted for a non-Jewish person to take part in a bris.  My friend is almost totally non-observant (not only does he cover himself in tattoos and eat whatever he wants regardless of kosher laws, he even celebrates Xmas), so I am wondering if his invitation was possible only because he doesn't care about the accepted practice among observant Jews.

Is it acceptable for a non-Jewish person to participate in a bris?


texts: What are the rules for when parshiyos are combined?

texts:
Seven pairs of parshiyos are combined under certain conditions. For example, Nitzavim and Vayelech are combined whenever the following Rosh Hashanah is on Thursday or Shabbos.

What are the rules for when other parshiyos are combined?


texts: Original meaning of the word Segulah - סְגֻלָּה / and its current connotation

texts:
Shemos 19:5 - the verse reads
ועתה אם שמוע תשמעו בקלי ושמרתם את בריתי והייתם לי סגלה מכל העמים כי לי כל הארץ.
Targum translates Segula as beloved - חביבין
Rashi translates Segula as a beloved treasure - אוצר חביב
Currently the word Segula is mostly used as a remedy, protection, something that protects a person from harm or a benevolent charm.
What is the earliest known use of the word Segula, not as the original meaning of beloved?


texts: Batei Dinim in an Unrighteous Generation

texts:
The Torah says that all we have are the judges in our days (Rashi Dvarim 17:9). In a generation where the people, including the judges, have succumbed to idolotary, can a person still go to one of these judges? Or would he have nothing except the Shulchan Aruch and halachic literature? If a person wants to convert and can see that the judges are idolotars and are practicing necromancy while he is with them, would he be entitled to convert under one since there is no one else he/she can find, or be forced to continue searching and potentially not convert? This seems reasonable, as throughout the Tanach, the people of Israel were sinning these kinds of sins unless they had one of the righteous kings. Even after 40 years with Moses, he said, "You people have been sinners against H' for as long as I've known you"
Thank you


texts: Does a wicked king of legitimate lineage have the full status of a king?

texts:
Does a wicked king - let's say he violates the "Big 3" - have any Halachic authority as a king?

I am referring specifically to those laws which the king is theoretically entitled to enact, and which wouldn't contradict normative Halachah. Examples would seem to include levying taxes for legitimate purposes, raising an army for legitimate national defense purposes, and laws of societal, but not Halachic, significance.

Would a person be Halachically obligated to follow those laws?


texts: Was it possible for Tzara'at to appear on Tefillin/Tefillin straps, which theoretically one could argue clothes the person? Or on Tzitzis, or Kohanic garments, like the Tzitz, or other clothing items designated for Mitzvah use (like the Chalitza shoe)?


texts:
There is a strong tradition (maybe halakha?) to not engage in most learning on Tisha b'Av (with a few exceptions).  Many of us learn daily and I understand that we generally suspend our learning for that one day (or choose to learn a permitted topic, like hilchot Tisha b'Av).

However, daf yomi - a page of Talmud every day - is more organized.  People globally learn on the same schedule.  And that schedule seems to include 9 Av.  What gives?  Why are we allowed to learn Pesachim 26 on 9 Av but almost nothing else?


texts: Why are there so many different types of payos that Jews grow?

texts: I would like to know how the different minhagim regarding growing payos  (sidelocks) developed. I see so many different styles including curled, straight, tucked behind the ear, twisted above the ear, sideburns, wild growth etc. Can each of these styles be traced back to certain countries of origin? Are there any styles that trace back to the early days of Jewish history?


texts:
Simcha LeIsh quotes the Radvaz siman 21 saying

  ואם באמת חש לסכנה הי
   צריך לחוש למה שכתב בשערי רחמים (דף יא) שלנתק קשר תנאים הוא סכנה
   גדולה, וטוב יותר לנתק קשר נישואין ע״י גט מלנתק קשר תנאים. ומהאי
   טעמא בעת התנאים שוברים דוקא כלי חרס ותחת החופה שוברים כלי זכוכית,
   משום דכלי חרס שנשבר אין לו תקנה לעשותו מחדש, וכך קשר תנאים אין
   תקנה לנתק רק ע״י מיתה וגלגול, משא״כ כלי זכוכית שנשבר דהיינו נישואין
   יש לו תקנה ע״י גט לעשותו מחדש.

I looked in Shu"t Radvaz (21) and it has nothing to do with Shidduchim at all. Where's this Radvaz?


texts: What to do upon finding multiple corpses?

texts:
If a corpse is found outside of city limits, the Torah (Devarim 21:1-9) requires a procedure involving the decapitation of a calf and the elders of the city praying for forgiveness.

If multiple corpses are found together, what should be done? Should the whole procedure be done once per body, which could get very expensive and time-consuming if there are many of them? Or should the procedure be only once?


texts:
Rashi in parshas Va'eira states:

והנה שלשה אנשים. אחד לבשר את שרה

This is translated as

one to announce to Sarah the birth of a son, see Sefaria there, for instance.

Artscroll translates similarly

one to bring tidings to Sarah that she would give birth to a son.

However, the angel never addressed Sarah. He told Avraham the message and Sarah overheard the conversion.
So why is it referred to as announcing to Sarah, shouldn't it be referred to as announcing to Avraham about Sarah?


texts: How many calories are in a KeZayith of flour?

texts:
I've often wondered how I can be sure I've eaten a KeZayith of flour when I eat something small but complete - like one cookie - and struggle with the decision of whether or not to eat more in order to be sure I need a Berachah, or whether to rely on the Safeik and not make one.

It just occurred to me that (at least in the U.S.) food labels can be a guide to help in this process.  If it were possible to break down the caloric value of a KeZayith, it might then be possible to figure out, from the labeling, how much flour is in the food item.

For example, there are 3.87 calories in a gram of white sugar, and according to many sources available online, the standard sugar content for commercially prepared cookies is 24.73 grams per 100 grams.  A similar calculation should be available for oil/margarine, etc., this despite the fact that all products are proprietary and recipes vary, because the fat content and sugar content (as well as fiber, protein, and others) are displayed on the side panel of the packaging.

It should be possible, then, to determine by process of elimination the maximum amount of flour contained in a serving based on these calculations. Then it's a simple game of division to determine, from the information on the panel, how many cookies (or other food products) are in a serving, and divide by that number.

Personal note: I'm a liberal arts guy.  Even if I sat down with a paper and pencil and started doing all the calculations myself with the amazing math skills I acquired in high school (since I avoided math in college), I wouldn't assume I had factored all the variables or even come up with the correct calculations.  Can anyone shed some light?  There might even be a resource from the USDA or somewhere that already has this information broken down into digestible (no pun intended) nuggets.


texts: What is the oldest manuscript of Torah Shebaal Peh?

texts:
We don't have (and more's the pity!) R' Yehudah Hanassi's autograph copy of the Mishnah (well, okay, it's a controversial issue whether he actually wrote it or only arranged it orally), or Ravina and Rav Ashi's of the Gemara, etc.

But what is the oldest known manuscript of the Mishnah, Gemara, Mechilta, or any other part of Torah Shebaal Peh? (Or perhaps there are manuscripts of Geonic writings - responsa, Halachos Gedolos, or whatever - that predate any known copies of the foundational texts?)


texts: Is there an online compendium of Rav Moshe teshuvos in English that exists?

texts:
I see and hear lots of Rav Moshe's teshuvos quoted, mostly the "famous" ones.

For example, a number of notable Rav Moshe teshuvos can be found on Rav Moshe's Wikipedia page:

Does an English online compendium that collects (many/most/all) of Rav Moshe teshuvos exist?


texts: Ibrahim slaugthering his son as per Jewish beliefs?

texts:
Do Jews have a custom or teaching of Qurban/slaughtering animals as Muslims do to commemorate Prophet Ibrahim's test of slaughtering his son?

If so, is it on a particular time or month and what this event is called? I'm also curious to know as per Jewish teachings which son of Prophet Ibrahim was asked to be slaughtered?


texts:
In the book of shemot (chapter 4:9) hashem demonstrates to Moshe 3 separate miracles as proof that he appeared to him. The third one involving water from the Nile being transformed into blood.
Is there any meforshim who say that hashem was also showing his awareness about the massacre that was the throwing of Jewish baby's in the above mentioned River.
Also if there's any significance in general about all 3 signs in how they relate to each other and pertain to the overall Geulah of the exodus?


texts: Recently I've been travelling to places, where I couldn't daven minchah in a synagogue, and in many cases I couldn't determine where mizrach was. In another question we saw that, based on Berakhot 30a, Orach Chayim 94:3 and Rambam Tefilah uVirkat Kohanim 5:3 rule that one should turn his heart towards his Father in Heaven (יכוין לבו כנגד אביו שבשמים). I  interpreted this as somehow focusing my attention on Hashem by thinking about him for a moment. However, as a human being, many times I tried to visualise him, which raises concerns at least. What is the exact meaning of this passage from the gemara? How should one properly perform this in practice?


texts: Can one Reciting bracha "Mechaye Hameitim" at a friend's wedding

texts:
I have seen in several Siddurim instructions saying that if one has not seen a close friend for at least 30 days (some instructions said 1 year) s/he should recite Mechaye Hameitim which means "Reviving the dead."

Suppose someone has not heard from a very dear friend for more than a year. He then sees the friend at the friend's wedding in a context where he'd generally be obligated in that blessing.

Would it be appropriate to say this bracha at the person's wedding considering that it has a "negative" connotation of referring to the dead?


texts:
On Chanukkah we light candles/wicks every night. In my experience, those lights are always held in a special candelabra ("Menorah" or "Chanukiya") designated specifically for that purpose.

I'm not sure if such an object is required, but even if is not, it certainly seems to be sufficiently associated with the Mitzva action/item when used, that I'm curious if there are any restrictions on its design, particularly in terms of its material make up. Are there any halachic limitations on materials that can be used (l'chatchila) to make a Menorah for use on Chanukkah?

For example, can one use a Menorah made of ice? How about one of cans, potatoes, or bottles? Perhaps such items are too temporary or too disgraceful to be permitted for use in this context. What would the rules be?


texts: Is a man allowed to talk to a woman for non shidduch/business purposes? Which halacha could I look up to get more info on this?


texts: The first Halachic compendium that does not follow the Mishnaic order (not שו"ת)?

texts:
Since Abraham, the original Oral Torah allegedly consisted of the currently known 6 Sdarim (although the number of Masechtot was much bigger, up to 6000?).

The Mishnah and naturally the Talmud are also arranged by the Sdarim. The interpreters of the Talmud also followed that order and wrote their notes alongside the Talmud.

Who was the first to write a stand-alone Halachic compendium (not a שו"ת) that did not follow the Mishnaic order (Berachot, Moed etc), "inventing" an order of its own (or was it Rambam's היד החזקה)?

NB: As I've checked, it seems that the books הלכות פסוקות and הלכות גדולות both follow the Mishnaic order (by the Seder of the Talmud).


texts: Can the full set of 100 shofar blasts be performed by more than 1 person?

texts:
One person made the bracha and blew some blasts. Then, for some reason, he is physically unable to blow the rest. Can someone else complete the job?

Does it matter if the switch happens in the middle of a group - say a person blows just t'kiah / shevarim but can't do the clsoing t'kiah of the group

vs.

1st person completes 1 set of tki'ah-shevarim-t'kiah but there are 2 more such groups (as in the case of the 1st 40 blasts done before Musaph)

vs.

1st person completed the full set of the 1st 40 before Musaph, and 2nd person completes all the other blasts beginning with the sets done during Musaph repetition?


texts: Why do Nusach Ashkenaz and Nusach Sefard have different ways of winding the arm tefillin?

texts:
I hope that I have the description correct, here:

Nusach Ashkenaz winds the arm tefillin toward the body, while Nusach Sefard winds it away from the body.

What is the origin of this difference, and why is there a difference?


texts:
Posting for a friend:

"Where is the medrash that describes the eight stages of life? I think it refers to the first stage of infancy as being like a king.

Thank you!"


texts: While I understand that Kiddush in shul Leil Shabbat and Yom Tov does not require a minyan halachically, I'm curious if based on the minhag that started this, does it assume that the recitation was needed only if a minyan was present and should it be dispensed if there is no minyan? Or should it be done, regardless?


texts:
It would appear that Yaakov did not intend to marry Leah. If so, why did he simply not divorce her either immediately after the wedding, or at any later point?

Related: 1, 2


texts: What is a good bilingual (English-Hebrew) concordance of the Tanakh and Talmud?

texts:
Are there free online concordances of the Tanakh and the Talmud with hyperlinked text in English and Hebrew?

I find such resources extremely helpful in the study of a language.

Here is an example: For the Quran, the Quranic Arabic Corpus is impressive: it has grammatical analyses of every word or phrase as well as a bilingual concordance with pronunciations.

I am very interested in an analogous resource for the Tanakh and the Talmud, with English and Hebrew.


texts: How is giyur le’chumra different from a standard conversion in practice?

texts:
I am interested to know how giyur le’chumra is different from a standard conversion in practice?  Does anyone have any personal experiences?

My understanding of the meaning of giyur le’chumra (from an article I found on Torah Lab) is as follows:

  Giyur le’chumra is a term which refers to conversions performed as
  precautionary measures. They are undertaken when a doubt exists about
  one’s Jewishness or about the validity of his conversion. Such
  conversions involve accepting the commandments before a rabbinical
  court, and immersing in a mikvah.


texts:
The Gemara in Eruvin 43a asks the following:
(Sources from Sefaria)

?בָּעֵי רַב חֲנַנְיָא: יֵשׁ תְּחוּמִין לְמַעְלָה מֵעֲשָׂרָה, אוֹ אֵין תְּחוּמִין לְמַעְלָה מֵעֲשָׂרָה
Rav Ḥananya raised a dilemma: Does the prohibition of Shabbat limits apply above ten handbreadths from the ground, or perhaps does the prohibition of Shabbat limits not apply above ten handbreadths? In other words, does the Shabbat limit apply only close to the ground, in which case walking more than ten handbreadths above the ground, would be permitted?

As one of the proofs that it does not apply above ten handbreadths the Gemara states the following:

תָּא שְׁמַע: הָנֵי שָׁב שְׁמַעְתָּא דְּאִיתְאַמְרָן בְּצַפְרָא בְּשַׁבְּתָא קַמֵּיהּ דְּרַב חִסְדָּא בְּסוּרָא, בַּהֲדֵי פַּנְיָא בְּשַׁבְּתָא קַמֵּיהּ דְּרָבָא בְּפוּמְבְּדִיתָא.
The Gemara cites another proof: Come and hear a resolution from the incident involving the seven teachings that were first said on Shabbat morning before Rav Ḥisda in Sura and then repeated toward the conclusion of that Shabbat before Rava in Pumbedita, despite the fact that the distance between them is too great for someone to have traversed it on Shabbat.

The Gemara Rejects this proof citing that someone by the name of Yosef the Demon

מַאן אַמְרִינְהוּ? לָאו אֵלִיָּהוּ אַמְרִינְהוּ? אַלְמָא אֵין תְּחוּמִין לְמַעְלָה מֵעֲשָׂרָה! לָא, דִּלְמָא יוֹסֵף שֵׁידָא אַמְרִינְהוּ.

Who said those teachings, and delivered them from one place to the other? Was it not Elijah the Prophet, who traveled from Sura to Pumbedita by way of a miraculous leap through the air above ten handbreadths from the ground, who said them? Apparently, the prohibition of Shabbat limits does not apply above ten handbreadths, for Elijah would not have transgressed this prohibition. The Gemara rejects this argument: This is no proof; perhaps Yosef the demon, who does not observe Shabbat, reported these teachings and brought them from Sura to Pumbedita.

What I know so far
I looked around at a couple of blogs (see here and here) but the material does not seem very well sourced.
Are there any documented sources who explain who he is?


texts:
I have a small courtyard that I hope to make into a Sukkah.

1/3 of the courtyard is covered with a metal frame that is made up of a grid of metal pieces about 1cm thick - each spaced about 1/2 meter from the next.

Another 1/3 of the courtyard is thin metal wire that is used for supporting vines.

Ideally, I'd like to lay my skach across one or both of these.

According to the chumra of the Chazon Ish, this just flat out doesn't work, obviously.  My question is according to the general opinion.

Can I look at this as pasul skach in the middle of the sukkah, and go by the majority?


texts: Why is it important that God created the first pair of tongs?

texts:
It says in Pirkei Avot 5:6 that God made the first pair of tongs immediately before creation.

Could not one have made tongs out of bone or wood wrapped in leather or made with a metal, such as gold, that can be "cold forged" and shaped without heat?

Why is it theologically important that noone could have made tongs without tongs and that God made the first pair?


texts: What are the halachic considerations regarding davening after staying up all night on Shavuot?

texts: There is a wide-spread minhag to stay up all night on the evening of Shavuot and learn until shacharit in the morning. I know that when people do that, there are some necessary changes to the morning davening. What are some of the halachic issues that come up with morning davening after staying up all night and how are those issues properly addressed?


texts: Why were מִישָׁאֵל and אֶלְצָפָן chosen to remove Nadav and Avihu?

texts: There were many other people who could have been chosen to remove the dead bodies of Nadav and Avihu from the Mishkan (Vayikra 10:4). Why were מִישָׁאֵל and אֶלְצָפָן chosen for this task as opposed to anyone else, such as the other cousins listed in Shemos 6:21.


texts: Do you take challah from something that will be deep fried?

texts: If the requisite amount of dough is made that would require taking challah if it were baked in the oven, should one take off challah with a bracha if she intends to deep fry the dough instead?


texts: Conceptual reason women are exempt from Sukkah

texts: I understand that the reason women are exempt from the mitzvah of sukkah is a halacha l'Moshe miSinai (Sukkah 28a-b). I would to know if any commentaries address the conceptual reason for this exemption in light of the general principle of 'af heyn hayu b'oto nes' - that women are often included in time-bound obligations in which they were a part of the miracle (eg lighting Hanukkah candles, as per Shabbat 23a).


texts:
What cases are there in Tanach or Gemara where we see someone violate a בין אדם למקום commandment and not get punished for doing so.
I'm aware of:

Esther in Megillat Esther

Although a Machloket, siding with the idea that she was still married to Mordechi Esther was over illicit relations when she slept with king Achashverosh.
Source: There is a תוס in סנהדרין in the 8th Perek that discusses why it wouldn't be a cardinal sin. Although תוס gives an answer, the premise he is working off of is that the act was indeed illicit relations (He just explains why it wouldn't be so with a non-Jew)

Saul

Committed suicide to end his life.

Shimshon

Committed suicide to end his life.

Edit: Appropriate: Was not punished in court or said to have done wrong in the text.


texts:
The Torah says the following about a man who rapes a woman (Deuteronomy 22:29).

  וְ֠נָתַן הָאִ֨ישׁ הַשֹּׁכֵ֥ב עִמָּ֛הּ לַאֲבִ֥י הנער [הַֽנַּעֲרָ֖ה] חֲמִשִּׁ֣ים כָּ֑סֶף וְלֽוֹ־תִהְיֶ֣ה לְאִשָּׁ֗ה תַּ֚חַת אֲשֶׁ֣ר עִנָּ֔הּ לֹא־יוּכַ֥ל שַׁלְּחָ֖ה כָּל־יָמָֽיו׃ (ס)

  the man who lay with her shall pay the girl’s father fifty [shekels of] silver, and she shall be his wife. Because he has violated her, he can never have the right to divorce her.

The punishment is monetary compensation, a mitzvah to marry her, and a prohibition from divorcing her. The monetary compensation is a fine, which requires witnesses to impose. So if someone came to Beis Din and says he raped a woman, he'd be exempt from paying (see Kesubos 3:9).

I'm wondering however if the mitzvos on a rapist apply. For example, she wants to marry him but he's not interested, does Beis Din now force him to marry her (as they do with anyone who refuses to fulfill a mitzvah, see Kesubos 86a)? Or if they're married and he's trying to divorce her, does Beis Din prevent him? Do we say the principal of אין אדם משים עצמו רשע, a person isn't believed to incriminate himself (see Sanhedrin 25a)? Or do we say by his own words he has obligated himself in a mitzvah (similar to שויא אנפשיה חתיכא דאיסורא, see Kiddushin 65a).


texts: On daf 68 of Yoma, we learn that the par chotas (chatos bull) and seir Hashem (goat for God) were intertwined and taken by cohanim to the "beis Ha'sereifah", outside the camp, to be burned.  We also learn, later in Yoma, that those who attended the burning could not be present for the Torah reading by the Cohen Gadol, since they took place at the same time. What was the location of the beis Ha'sereifah, in relation to modern day Jerusalem?


texts: Is Coca Cola (and other beverages) kosher everywhere in the world?

texts:
I'm currently sitting in an airport transit lounge in Istanbul, and thinking I wouldn't half mind a drink.  Available to me are the usual range: Coke, Fanta, Sprite, filter coffee...

Are these beverages kosher all around the world, or only where there is a kosher certification authority?  And if the latter, does anyone have any specific information about which ones are kosher in Turkey?  I found the Turkish kashrus authority's website, but it doesn't contain any kosher product guides, so far as I could tell...


texts: Why is it that Hashem promised never to destroy the Kosel?


texts: suggestions on staying dry without an eruv on shabbos

texts:
What are some suggestions on staying dry in the rain without an eruv on shabbos?

Wearing a raincoat?

Is there any issue with wearing more than one coat at a time and also removing it when it is wet which could be wringing out water similar to the problem presented by swimming and taking off a wet bathing suit?

Having an attachment umbrella for one's hat or covering it with plastic?
Any other ideas I haven't thought of...


texts: Why Choose Talmud Bavli For The Daily Study

texts:
As we know it is a big custom to learn a daf of Talmud Bavli a day (Dafyomi).

My question is why did they choose to pick Talmud Bavli. There are so many other Subjects that could actually affect your day to day life.


texts: Use of the Word "Shoah" Before the Holocaust

texts:
Are there any Hebrew texts that employ the word "Shoah" to refer to calamities that befell the Jewish people prior to the 20th century? Or is the use of "Shoah" to refer to the assault against Jews as perpetrated by the Nazis and their collaborators the first instance of its being employed in such a fashion?

I am interested in knowing whether this is but a further instance of the word's being used to refer to a widespread destruction, or if it is something altogether new. And if it is something new, was there any opposition to it?


texts:
The name a person is given at birth has no real relevance, it all depends on what he is called at the moment. One can change ones name as often as one likes (but not one's fathers). Today when women are only called by their English names and only sign their English names their Hebrew name given at birth has absolutely no relevance whatsoever. (Men at least have aliyot to remind them).
Is a kesuba or get kosher if a woman uses her hebrew name?


texts:
I'm an atheist (agnostic with a Christian background) Game master.

One of my Jewish friend showed interested in one of my roleplay campaign, while I'd be very happy to introduce him to the game, I have a few concerns :

My campaign is set in a pretty classical heroic fantasy universe. As you could expect from such a world, magic (both divine and profane), demons, angels and gods can appear rather easily (and often). There is also all the other standard strange creatures like orcs, goblins and ghosts.

Player Characters may also get missions where they have to do rather sinful things like killing, stealing and all that jazz. (Even if our current characters are good, forgiving and lawful most of the time.)

I was wondering if it would be considered a sin to play (and act) as such a character, per jewish tradition.

If it is, is there any kind of roleplay game (or setting) that would be better suited for my friend ?

If it is not, is there any lines I should not cross ?

Thank you for any advice.

PS : I'd like to note that, outside of the game, me and my other players are pretty chill, no drinking during the game, no swearing and we are very tolerant, so I do not think that our company is a problem in itself.

PS+ : I should also note that my friend's parent are rather... "strict". I'm afraid he would get punished if his parent discovered he is being sinful. (whether he really is sinning or they just think he is.)


texts: What are some of the more 'controversial' statements that are found in Moreh Nevuchim (Rambam)?

texts:
and is it clear that he wrote it.

I'm simply curious.


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

texts:
We do not eat meat or poultry in the Nine Days with certain exceptions notably Shabbos.
It is customary to taste the Shabbos cooking on erev Shabbos afternoon to check the flavouring.
During the nine days, is it necessary to spit this small quantity of food out or can one swallow it?
I once asked a shaaloh and was told it is permitted to swallow but must not eat a large amount. I recently heard in a shiur that it’s better not to swallow the food. CYLOR of course but where does the argument originate?


texts:
What is the reason for the kri ksiv in שמואל א' פרק ט' פסוק כ''ו, in which the ksiv is הגג but the kri הַגָּגָה?

I would like to know the reason for how the kri fits in to the pasuk and how the ksiv fits in to the pasuk.


texts:
What kinds of deodorants are mutar on shabbat?

Which melacha might one violate if using stick deodorant?


texts: Does a Man's other children indicate anything about his wife unable to have children for 10 years?

texts:
If a man has a child from a previous wife, but has not fulfilled the Mitzvah of Piriah Veriviah and divorces his wife because they were unable to have children for 10 years, does his demonstrated fertility impact the wife in any way (her ability to marry another man who hasn't fulfilled the Mitzvah of Piriah Veriviah)?

Normally, we say that she has to have two marriages where she wasn't able to have children for 10 years before there is such an issue (S.A. E.H.), but what about in this case?

In other words, are we concerned that the lack of children may be a couples infertility issue, or does that not enter into the equation?

We are obviously not concerned about it after two marriages, where we would say it was an issue with just both those husbands, but what about with the first husband only where his ability to have children is demonstrated, but he has not yet fulfilled the Mitzvah of Piryiah Verivyah?

Edit: I should note that we can devise a theoretical where the husband has two wives, and has a child (that survives or is a miscarriage) with one of them at the same time he is married to the other, thus eliminating the possibility that he developed a later fertility issue, although that makes the question much more theoretical.


texts: What are the philosophical implications behind g'zerah shavah?

texts:
I am wondering about G'zerah Shavah. It is a rule that I have a hard time accepting, at times. I am wondering what philosophical and theological implications this rule holds. If it is assumed to be a valid rule, what can be said about God, or about the Torah itself? If this is a valid rule, what would that say about the structure and style of the Torah? What qualities can we infer God has, etc.?

Conversely, I am also wondering why this rule should be seen as valid, given the God of the Torah. If we are given the God of the Torah, what about God makes it so that we can infer that G'zerah Shavah is valid?


texts: Is it acceptable to disturb a body so it may be reburied in Israel?

texts:
This question slightly merges into politics as there has been a push by some to reclaim Jewish remains and bring them back to Israel. This has actually already been done a few times, a famous example being the remains of Theodor Herzl at Mt. Herzl military cemetery.

Very recently, Benjamin Netanyahu asked the Lithuanian government to allow the remains of Vilna Gaon to be collected and transferred back to Israel for reburial. The request was denied and his remains are still in Lithuania.

My question: Are you actually doing a good thing by disturbing the remains of a Jew in order to have them reburied in Israel?

Being buried in Israel is certainly a blessing and I can understand why people would deem such an end preferable than being buried in foreign lands. That being said, once all burial observances are made and the body is in the ground and sealed, are you really doing a good thing by disturbing the body?

Wouldn't you risk the possibility of the remains not being kept intact during the move? Possibly even losing a piece of the person?

Halachally speaking, is it better to keep a body where it was buried (as to not disturb the remains) or is it acceptable to reclaim the remains of Jews so they can be brought back to Israel?


texts: Does an unknown Ikkur require a blessing?

texts:
This question is taking for granted the position of Reb Moshe Feinstein that a food which has two ingredients such as chocolate covered peanuts gets two brachos (blessings) being that both ingredients are desired, they are both an Ikkur (main part of the food) and not tafful(negligible part of the food).

What happens when one ingredient is unknown, such as a bowl of chocolate covered somethings. Are they peanuts in there? Raisins?

Can one now say the unknown ingredient is obviously a tafful being that it is being eaten without any knowledge of what it is?

If the answer to this is yes, it is obviously tafful, what happens before the next bite? Does the  proof of intention from his lack of knowledge from the get go continue even after the secret ingredient is discovered?

A related question. If someone has a chocolate covered snack platter in front of them, some compartments containing covered peanuts and some compartments containing raisins, but they are clearly separated.

Does the fact that the person is planning on eating both varieties, or that he grabs without checking which compartment he's grabbing from, prove that the chocolate is the Ikkur to him and the insides are Tafful?


texts:
There are websites (such as Prosper.com or LendingClub.com) which allow laypeople to lend money to borrowers with interest.

For example, a typical listing posted by a potential borrower is one in which he submits to a credit check by the website and self-reports the reasons necessitating a loan and how he plans to pay back the money. Based on his credit rating and a bidding strategy by the borrower (who may offer a higher rate in order to ensure full funding of the loan), an interest rate is set. Rates offered typically range from 7.5%-30.99%. Thus, one may ask for $10,000 at 15% annually over a three-year period in order to consolidate one's loans or build an extension on one's home. The facilitating website may then take 1% off of all payments as a service fee.

Potential lenders can then browse the various listings on the site. After seeing a listing, a lender can offer to fund part of a loan. For diversification purposes, lenders typically offer only between $50-$200 toward any one loan. Once the full amount of the loan has been funded by the lenders, the loan goes through. I believe the borrower executes a loan agreement with the facilitating website, which then distributes shares to the corresponding lenders. The borrower will then make monthly payments of principal and interest and this will be distributed to the lenders' accounts. If a borrower defaults, the lenders will not receive any more payments. The loan will be sent to a collection agency, and if they recover anything, the recovery amount (minus substantial collection fees) will be given to the lenders.

In order to avoid various issues (violence, violation of privacy, etc.) lenders and borrowers use usernames and are completely pseudonymous.

In light of this, would it be permitted for a Jew to utilize this site as either a lender or borrower? The major concern would be lending to a Jew with interest or borrowing from a Jew with interest. However, one does not know whether the borrower or lender are Jewish, and on a global scale, or even in the United States, the chances of a random person on the internet being Jewish are rather slim. Additionally, maybe there is room for leniency on account of the fact that someone else will lend the money no matter what you do. I don't know how useful these retorts are, which is why I am posing this to community.


texts:
Plain matza on pesach is Hamotzi. Fully cooked matza (eg. Keneidels) is Mezonot. What about these in between cases:

Fried matza ("Matza Brei")
Chicken soup with crushed matza ("Matza Farfel")
Matza Pizza


texts: Making Vitamins from Fruit of Shvi'is (Shmitta -- the 7th year)

texts:
There are certain things a person can and can't do with the fruit of shmitta and in what way they are allowed to eat it.

Could a person (or perhaps a company with the ability to produce such products) break down the fruits of shmitta to use them to make vitamins?


texts:
I heard from someone that Rabbi Akiva was a shepherd, a laborer, an am ha’aretz – religious in observance, but ignorant of Torah knowledge. At age 40, he didn’t even know how to read the aleph-beis.

Where can the entire story of Rebbe Akivah background be located?


texts: What is flavored beer vis-a-vis kashrus?

texts:
As referenced in Shalom's answer here, the cRc alcohol list here, and many other places, non-flavored, domestic beer can be assumed legally drinkable according to halacha.

What constitutes flavoring of the prohibited type? What if other ingredients are used in processing the beer but don't end up in the finished product, such as the gruit in white beer? Are there regulations about what things need to be listed on ingredient panels and do those regulations always align with halacha?

Disclaimer: I know very little about the beer-making process and how it pertains
to non-Pesach *halacha* or marketing.


texts: Listening to Sad-Sounding Music During the Three Weeks

texts:
The widespread (I would say universal) custom is to not listen to music the entire duration of the Three Weeks, up until the day after Tisha B'Av at halachic noontime. This includes all music, recorded or live, with or without musical accompaniment, with the exception to chazzanut.*

However, is one permitted to listen to a sad song during the Tisha B'Av? What about if the song specifically talked about the Churban Beis HaMikdash and the longing for the Geulah?

I think (and I have no source for this) that the reason we do  not listen to music during the Three Weeks is because it might make us feel happy or begin to dance.

In addition to all this, what about if the song has nothing to do with the Churban or other Tisha B'Av themes, but is just a sad-sounding song in general, with slow rhythms and such?

*According to many opinions this is true.


texts:
The cRc recommends Kellogg's cereals with only a k on the box. In my experience, I have not heard of anybody who disagrees with this.  This is an unusual situation, though, since normally a plain k does not indicate reliable kashrut supervision.  According to a Kellogg's official representative, cereals with the K hechsher are under the supervision of the Rabbinical Council of New England.

My question is as follows: since the box does not include a copyright-protected kosher symbol, if the Rabbinical Council of New England were to withdraw their certification, Kellogg's would legally be able to continue to print the K on the boxes. How would the kosher consumer know that the product is no longer certified reliably?


texts: If I am eating at a Chanukah party in a different place than my home, may I light the Menorah at the location of the Chanukah party and be Yotzeh?


texts: Did the late Lubavicher Rebbe consider himself a to be a prophet and/or the mashiach?

texts:
There are strong suggestions within Chabad literature that the Rebbe was considered to be a prophet (Devar Malchut, see below). Some suggest that the Rebbe himself didn't do enough to discourage his followers to stop thinking that he was moshiach. It could be that he simply didn't know if he was or not. He did however, make attempts to admonish the practice (Sichos Kodesh, Parshas Noach 5752):

  Schneerson responded by writing "It has come to pass that because of his [Wolpo's] activities ... hundreds of Jews have stopped learning Chassidus, and now oppose the Baal Shem Tov and his teachings in actuality. It appeared to some that the Rebbe finally approved of the declaration of the Rebbe as Messiah at a public talk on the 6th of Iyar 1991 when young Rabbi Dovid Nachshon and others repeated Yechi also on the hebrew date of the 15th of Iyar the Rebbe for the first time encouraged the singing of "Yechi", the slogan about the Rebbe being the Messiah."
  In fact, however, several months later on the 4th Cheshvan 5752, at a farbrengen (Chassidic gathering) on Shabbat Parshat No'ach, the Rebbe publicly admonished those who were singing that song. He threatened to leave the farbrengen, and only stayed so that it would not dissipate.

After having been given some texts (see images below, from Davar Malchut, Mishpatim) of the 'messianic rhetoric' it appears that there are heavy references to the Rebbe (throughout his sichot) that gives the impression that he is not only a prophet but the 'chosen one of Hashem'. Other literary examples include: "the shofet, yoetz and navi of our generation", "we are obliged to listen to him [as a prophet]", "we are not allowed to doubt his prophecy", "they are not only the words of a navi, rather the words of the Lord through this prophet!", "all people in this generation must recognise, that we have merited that Hashem has chosen…", etc.

Although not mentioning it explicitly, the sicha strongly suggests that he is the chosen messiah. (Whether this is considered normative Judaism is not the scope of this question, related). These books were written in his lifetime and purportedly endorsed and checked by the Rebbe himself (source needed! I heard this from a Chabad chasid that I was discussing this with).

Does this mean that he agreed that he was a prophet and the messiah? Or were his followers over zealous in this claim?

(related 'relations with messianists')

(related wiki article, chabad messianism)


texts: Why Elohim is used far more in Tanach than El?

texts:
When referring to God?

Does Hebrew have any word that exclusively means god or gods?

says that Elohim does not always mean God. It can be judges and angels.

http://en.wikipedia.org/wiki/El_%28deity%29

says that El means God. I wonder if it always mean god because it seems to mean power too.

Actually what's the difference between El/Elim and Eloah/Elohim anyway? Why one is used more than the other.


texts: The Amalekite youth's capital punishment

texts:
In Samuel 2 chapter 1, the Amalekite lad tells David the news that King Saul is dead and that Saul had asked him to take his life. David sentences the youth to death.
The pesukim suggest that the reason for the punishment was because he killed the "anointed one" and he had no right to do so.
Q1- The amalekite was simply obeying the King's command. Which law did he breach to warrant the death penalty? Cannot be Chayav Mita-Murder since there were no witnesses...
Q2 - Being an Amalekite shouldn't he have been put to death for that status alone regardless of his actions?


texts:
The mishnah teaches that when it is Adar, we all increase our joy.

משנכנס אדר מרבים בשמחה

However, I recently saw another Mishnah (Menachot 13;11) which completely contradicts this by saying that some must increase and some must decrease.

אחד המרבה ואחד הממעיט

Which is it, and who does what?

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


texts: Will Korech move to the end of the Seder in the future?

texts:
When we start bringing and consuming the Korban Pesach again (speedily may it be, in our days), will the Korech step of the Seder be moved to adjacent to Tzafun or possibly replaced by it?

  Kadesh Urechatz Karpas Yachatz Magid Rochtza Motzi-Matza Maror Korech Shulchan-Orech Tzafun Barech Hallel Nirtza

or

  Kadesh Urechatz Karpas Yachatz Magid Rochtza Motzi-Matza Maror Shulchan-Orech Tzafun Korech Barech Hallel Nirtza

or

  Kadesh Urechatz Karpas Yachatz Magid Rochtza Motzi-Matza Maror Shulchan-Orech Korech  Tzafun Barech Hallel Nirtza

or

  Kadesh Urechatz Karpas Yachatz Magid Rochtza Motzi-Matza Maror Shulchan-Orech Tzafun(=Korech) Barech Hallel Nirtza

The reason for Korech is that there was a disagreement between Hillel and his contemporaries, recorded in Talmud Bavli Pesachim 115a (English summary), regarding whether to eat the [Korban Pesach,] matza, and maror together in one wrap (Hillel) or separately (contemporaries). I put "Korban Pesach] in brackets in the previous sentence because whether the Korban Pesach was part of Hillel's wrap is the subject of a later disagreement between Rashi and Rashbam there, who hold that it was, and Rambam in Hilchot Chametz Umataza 8:6-8, who implies that the wrap was only matza and maror, while the Korban Pesach was eaten separately.

Tzafun is a placeholder for eating of the Korban Pesach, which, as encoded in Mishna Pesachim 10:8, must be the last food consumed on Pesach night.

Therefore, when we restore the practice of Korban Pesach, we will presumably eat it in the Tzafun slot in the Seder. If we follow the Rambam's interpretation of Hillel's practice, then that plus the Korech we're already used to, on the schedule we're used to, fulfills both Hillel's opinion and that of his contemporaries, since they agreed that the Korban Pesach was eaten by itself, at the end of the meal. However, according to Rashi and Rashbam, fulfilling Hillel's opinion would presumably require making a wrap including the Korban Pesach, presumably at the end of the meal.

According to Rashi and Rashbam, would Korech have to be at the end of the meal?
Would it be before, after, or in place of eating the Korban Pesach by itself (Tzafun)?
Is it possible that we will, in fact, practice in accordance with Rashi and Rashbam? Does the current placement of Korech where it is instead of at the end of the meal already indicate that we don't?


texts:
In Rashi on the Rif?, a number of questions are posed about this commentary, however, there is one big question still remaining:

Who actually wrote or compiled this Peirush?  Was it Rashi himself, or a student, or a group of later students? Please provide sources (either modern or traditional) for any answer given.


texts: How can one make repentance for things he can't remember?

texts:
Say an unmarried Baal Teshuvah at the age of 30 decided to make repentance. A lot of time has gone by and he doesn't remember who he cheated, lied to, stole from, spoke loshen hara about, and so on. In such a scenario, is there anything an individual can do to make repentance for such sins?

Does the principle of erasing of all sins upon marriage apply for such sins?


texts: Migdal Bavel during the times of the Gemara?

texts:
In the Gemara Sanhedrin 109a, it states

  R. Yonatan said: A third of the tower was burnt, a third sunk, and a third is still standing. Rav said: The atmosphere of the tower causes forgetfulness.

This seems to imply that at least a part of the original structure was still standing during their times. Did any later chachamim make an attempt to identify the location of the Migdal?


texts: What is a Safek Muchlat? (i.e. unsure if he's a full-fledged Metzora)

texts:
The Mishna in Nazir 8:2 (Daf 59b and various other times in tractate Nazir) discusses a person who may or may not be a Metzora that is supposed to be sent out of the city walls.
To quote with the Bartenura:

נָזִיר שֶׁהָיָה טָמֵא בְסָפֵק וּמֻחְלָט בְּסָפֵק. סָפֵק אִם נִטְמָא בְמֵת וְסָפֵק אִם הוּא מְצֹרָע מֻחְלָט

Question: What is the case of somebody who is סָפֵק אִם הוּא מְצֹרָע מֻחְלָט - unsure if he's a full-fledged Metzora)?
I don't see anybody, here or in the Talmud, giving a specific case of how this happens.
Keep in mind that in Mishna 9:4 of Nazir we learn that if there's a doubt if somebody is a Metzora, then the rule is:

If he has previously been declared a Metzora, then he remains such.
If he has not yet been declared a Metzora then - in doubt - he is not a Metzora.

So we never seem to have a case of somebody who is סָפֵק אִם הוּא מְצֹרָע מֻחְלָט - unsure if he's a full-fledged Metzora.
Mishna 9:4 of Nazir in context:

כָּל סְפֵק נְגָעִים בַּתְּחִלָּה, טָהוֹר עַד שֶׁלֹּא נִזְקַק לַטֻּמְאָה. מִשֶּׁנִּזְקַק לַטֻּמְאָה, סְפֵקוֹ טָמֵא.
ר"ע מברטנורה  כָּל סְפֵק נְגָעִים בַּתְּחִלָּה טָהוֹר. כְּגוֹן שְׁנַיִם שֶׁבָּאוּ אֵצֶל כֹּהֵן, בָּזֶה בַּהֶרֶת כִּגְרִיס וּבָזֶה בַּהֶרֶת כְּסֶלַע, וּבְסוֹף שָׁבוּעַ בָּזֶה כְּסֶלַע וּבָזֶה כְּסֶלַע, וְאֵין יָדוּעַ בְּאֵיזֶה מֵהֶן פָּשָׂה, שְׁנֵיהֶן טְהוֹרִין, וְאַף עַל גַּב דְּוַדַּאי אֶחָד מֵהֶן טָמֵא: מִשֶּׁנִּזְקַק לַטֻּמְאָה סְפֵקוֹ טָמֵא. כְּגוֹן שְׁנַיִם שֶׁבָּאוּ אֵצֶל כֹּהֵן, בָּזֶה בַּהֶרֶת כִּגְרִיס וּבָזֶה כְּסֶלַע, וּבְסוֹף שָׁבוּעַ בָּזֶה כְּסֶלַע וְעוֹד וּבָזֶה כְּסֶלַע וְעוֹד, חָזְרוּ לִהְיוֹת כְּסֶלַע, אַף עַל פִּי שֶׁהָאֶחָד מֵהֶם וַדַּאי טָהוֹר, שֶׁכְּבָר הָלַךְ הַפִּשְׂיוֹן, שְׁנֵיהֶם טְמֵאִים, כֵּיוָן שֶׁנִּזְקְקוּ לַטֻּמְאָה, עַד שֶׁיַּחְזְרוּ לְכִגְרִיס:


texts: If having a beard is potentially dangerous to life, should a Jew shave it off?

texts: There are reports that men with beards may have problems using face masks effectively or getting hooked up to a ventilator correctly. Given the danger posed by the COVID-19 virus, should Jewish men shave their beards before they fall ill?


texts: Where did Yitzchok pull out the blessing for Eisav from?

texts:
My paraphrased summary of Bereishit 27:30-39:

Eisav comes in to get his blessing.  Yitzchok tells him that he already gave the blessing away.  Eisav says "bless me too!"  Yitzchok says "Sorry, I'm all out."  Eisav cries.  Yitzchok suddenly realizes he has one more blessing in the back room, and gives it to Eisav.

If Yitzchok didn't have a blessing for Eisav upon his initial request, what changed during the conversation?


texts: What is the source of the expression מנהג ישראל תורה?

texts:
The earliest source I found is the Ramban who says in Pesachim 7b:

  ועוד נ"ל שסדר ברכות הללו של שחרית ברכות שבח הן על נוהג העולם ואפי' לא
  שמע שכוי מברך עליו וכן בכולן, וכן נהגו ומנהג ישראל תורה היא

Is this the source of the expression? Are there any earlier sources?


texts: Is there a halachic objection to human composting?

texts:
I just had a discussion with a friend about this organization, which proposes to inter human bodies in a giant composter (from which the family can retrieve the compost later) instead of burying them in individual graves. Would this be a kosher burial (or could it be kosher under the right circumstances)? If not, why not?

EDIT: It's been suggested that this question is a duplicate of this one. It's not. That question is about cremation. This one is not about cremation. They are both about the appropriate treatment of human corpses, but cremation and decomposition are completely different situations, and it doesn't make sense to generalize from one to the other. Thus it's not a duplicate, QED.


texts: learning torah for deceased person - is all reward to the deceased?

texts:
There is a custom to learn torah (especially mishnayos) for a deceased person. Does all the torah study reward go to the deceased person or does some torah study reward also go to the person learning? (not asking for the reward of kindness, just for torah study)

please source


texts: Does halacha require that Jewish children attend exclusively Jewish schools?

texts: I have conducted some research and found that children of observant Jewish parents often attend Jewish schools. Is this a requirement derived from halacha, or a preference on the parents' behalf?


texts: Direction of prayer in different locations in the world

texts: In any place in the world or in Europe, should the prayer be directed to the east (מזרח) always, or it's different from country to country or continent to continent?


texts: Saying HaKel HaKadosh (when must say "HaMelech") and not going back to beginning of tefillah

texts: When a person says "HaKel HaKadosh" instead of "HaMelech HaKadosh" during Aseres Yemei Teshuva  the halacha is they must go back to the beginning of the tefillah and start over again. What would be the din of the person didn't go back to the beginning but rather said the bracha of "Atah Kadosh" over again with "HaMelech HaKadosh" and then continued davening normally. Would this be ok b'dieved or would they have to start the whole tefillah over again after finishing?


texts: Why is the Yod smaller in Pinchas' name in Bamidbar 25:11?

texts: Pinchas is mentioned several times in the Tanach but in the pasuk Bamidbar 25:11 this is the only time the 'yod' in his name is diminished in size. I don't know if every manuscript has this anomaly. It was explained to me that his small act of obedience with his hand was instrumental in the Covenant of Peace. I wanted to know if this is a correct interpretation of this pasuk or is there another explanation. I could not find anything else in my research.


texts: On the subject of not eating Matzah before פסח, may one eat products containing Matzah meal in that time?


texts: In what order were the works of the Rashba written?

texts:
Rabbi Shlomo Ibn Aderet wrote a huge number of responsa, as well as a commentary on much of the Talmud, and a couple of Halachic works.  I would assume that the responsa were written over a long period of time and published separately.

Which of the following works were composed in which order?

Toras Habayis (Ha'aruch and Hakatzer)
Avodas Hakodesh
Sha'ar Hamayim
Piskei Challah
Commentary on various Masechtos (Chiddushei Harashba)

Also, do any later halachic authorities give rules as to which is more authoritative when we find a contradiction between a responsum/comment in the commentary/ruling in one of his works? (I'm looking specifically for people who address the Rashba in this regard.)


texts: When can you turn a dispute into a safek?

texts:
In this answer, I proposed that since there is a machlokes rishonim on a certain issue, it counts as a safek (doubt), although the Shulchan Aruch rules strictly. DoubleAA commented, saying that he didn't believe that every machlokes rishonim is a safek. I gave an example where a machlokes rishonim counts as a safek even though the Shulchan Aruch rules otherwise. DoubleAA gave other examples to the contrary.

My question is when you can say that a machlokes counts as a safek.

(I thought I had asked this in June, but apparently I forgot.)


texts: Why is there no blessing on smelling tasty food that's cooking or baking?

texts:
AFAIK, the only "smelly" bracha we make is when smelling spices. good smelling twigs and good smelling fruit. It seems that the bracha should be made on "raw" items, only.

Apparently, the sages instituted a bracha for smelling something "nice", but whay was this limited to just raw items. The concept of birkat hanehenin is that you should make a blessing before you "enjoy" or "benefit" from something, with smell being one of the senses used for such "enjoyment".

So, if I enjoy the smell of goat curry (assume that my butcher sells me kosher goat in the NYC area), and I know and recognize the smell of turmeric and cloves when they are cooking, why is there no bracha for that smell?


texts: What is the etymology of the word "Kittel"? (Kittel is a white garment worn by many at the Pesach Seder and on Yom Kippur by Davening)


texts: Does anyone know any seforim about tefillin?

texts: I'm very interested in Tefillin and I was wondering if anyone knew of any traditional sources which are either dedicated to or devote serious attention to the meaning of the mitzvah & it's status as a spiritual practice. Not just a hilchot tefillin book, I've got that. I've also read Aryeh Kaplan's book, which is pretty good but the style of which leaves something to be desired. Anyone know of a sefer or two of this kind?


texts: I am looking for an actual count of rabbis mentioned by name in the Talmud/Midrash Rabbah/Zohar.  I recall reading "more than 1,000" somewhere.  Has anybody produced a count?


texts:
This question must precede "why-didnt-adam-ask-for-forgiveness".
A short recap of the events as I understand it:
G-d asks Adam not to eat from the tree, Eve is brought to Adam to be his supporter, Eve decides to taste the forbidden fruit and shares it with Adam.
THen the Torah says something unclear regarding their response:

וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃
Then the eyes of both of them were opened and they perceived that they were naked etc.

Then when they meet G-d to explain what happened Adam simply recalls the event as it was without showing any sign of interpreting it as a sin.
So, Did Adam and Eve realize they sinned before they were severely punished?


texts: In what way (if any) was Adam's physical body and mental/spiritual state altered when God removed his rib to create Eve (Genesis 2:21–22)? Was there a specific reason the rib was removed?


texts: Are we morally obligated to help the poor?

texts:
To make this question concrete: Let's say I am stopped at a stoplight and I see a person holding a sign asking for money.

Main question:

  Am I morally obligated to help him/her?

For those who would answer yes please answer these follow-up questions.

First follow-up question, if yes:

  If we are morally obligated to help the less fortunate, then does it follow that charity does not come from the heart? (Like a gift.) But, rather, charity is merely the execution of a pre-existing duty? (Like paying taxes.)

Second follow-up question, if yes:

  Are we obligated to help all the poor (i.e., everyone holding a sign, etc.)? (Surely, we can't be.) Or is there a limit to the number we are obligated to help? If there is a limit, what is the number of required poor people we are required to help?


texts: Sources forbidding a gentile from keeping the Sabbath

texts:
I have read that there is a halacha that a non-Jew may not observe Shabbat. This seems to stem from the gemara cited here and the Rambam listed here.

But the gemara only seems to be saying that a non-Jew may not cease his productive employment out of laziness [sheshavat] (the Schottenstein reads "an idolater who ceased working for an entire day" as opposed to the translation in the linked answer which reads "A heathen who keeps a day of rest" and this answer which reads " A non-Jew who observes Shabbos"). In fact, the Schottenstein explains Ravina's elaboration that even a Monday would qualify to point out that the issue is not the religious observance of the Sabbath but any choice not to work for any day.

The Rambam says (in Hilchot Melachim 10:9) "וכן גוי ששבת--אפילו ביום מימות החול--אם עשה אותו לעצמו כמו שבת" a non-Jew sheshavat, even on a weekday. He then explains "if he made it for himself as a Sabbath" so the reasoning has to be religious: he did it for religious reasons but not as part of observing a Jewish sabbath. He continues "אין מניחין אותן לחדש דת, ולעשות מצוות לעצמן מדעתן" "They are not to be allowed to originate a new religion or create mitzvot for themselves based on their own decisions" (translation from here). The Rambam also says a line later, "If a gentile studies the Torah, makes a Sabbath, or creates a religious practice, a Jewish court should beat him, punish him, and inform him that he is obligated to die." This is at odds with Ravina's statement but can't be a blanket condemnation of all Torah related behavior of the non-Jew because a convert can study the Torah, at least parts of it. It also can't be a blanket condemnation because the Rambam, then writes, "We should not prevent a gentile who desires to perform one of the Torah's mitzvot in order to receive reward from doing so, provided he performs it as required." He is not creating a religious practice, just following Jewish law, so it is OK (and he doesn't say "except for observing the Sabbath).

So the problem according to the Rambam still has to be doing these things in an effort to create his own religious practice, not in an effort to observe them as mitzvot.

So how do these two sources (one about laziness and one about crafting a new religion) develop into the idea that a non-Jew who wants to rest or observe the Sabbath (as part of a process of Jewish belief, or at least, not in an expression of laziness) is not allowed to? I don't see a citation to the Shulchan Aruch in this regard. No where in the gemara's statement is there mention of melacha being the issue so carrying a pen wouldn't address Ravina's point and if one was in the process of converting, the Rambam's concern wouldn't be present.

The other aspect, that the Sabbath is a unique covenant between God and the Jews so non-Jew cannot participate in it, seems not to connect with either of the potential sources. And since observance requires both Shamor and Zachor, a non-Jew should be able to "rest" completely and just not make Kiddush.

Then how/where did the statement of the gemara and the Rambam turn into the conventional wisdom which leads to jokes like this? How did a concern about laziness or about making a new religion turn into a prohibition against keeping a sincere and proper Sabbath on the path to conversion?


texts:
Who knows sixty-seven?
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: Calculating Maaser Kesafim and living expenses

texts: When calculating one's maaser kesafim obligation the mainstream position seems to be that the maaser should be taken from one's net income representing gross income minus statutory deductions and a few limited other, example.  There is a minority opinion represented by the Chofetz Chaim in Ahavat Chesed that one may also deduct living expenses, though no qualification is given.  Are there other's who elaborate on this position?


texts: Not saying Tachnun on the day of a siyum

texts:
Is there any minhag (custom) when a person makes a siyum (finishes a mesacta or anything else that a "siyum" can be made on) that he himself doesn't say tachnun on that day?

What about in any of these situations:

He makes a siyum by night, would he not say the whole next day by shachris and mincha?

He makes a siyum after shachris but before mincha, would tachnun not be said by shachris (since this is the "day" of the siyum.) or only not by mincha.

Or perhaps any other situation.


texts: How to understand the word zakai (exempt)?

texts: Is the word zakai (exempt) (as opposed to hiav, guilty) different from the word mutar (permitted) or the word patur (actually a phrase, patur aval assur, without penalty but prohibited)?  If so, how are these terms used differently, and when is the word zakai used rather than these other terms. (I noticed the word zakai on page 4A of TB brachot).


texts: Do non-Jewish children taken captive lose the obligation to be Bnei Noach?

texts: Inspired by this interesting question, I wonder if the principle of תינוק שנשבה (a child taken captive) can be applied to non-Jews who grew up in cultures antithetical to those that the mitzvot bnei noach require of them to adopt? In the same way that a Jew who was raised in an environment antithetical to rabbinic Judaism might be forgiven for not observing the mitzvot required of him, can we make the same argument as regards non-Jews?


texts: Why are the big heroes of the Tanach not perfect?

texts:
Adam and Eve ate the forbidden apple.
Cain killed Abel.
Abraham and Sarah abandoned  Ismael and Hagar.
Jacob was Blessed in a cruel move by Rivkah.
Joseph was arrogant and his brothers left him almost to die and then sold him to slavery.
Moses married a non Jew (Hebrew at the time) and Moses sinned by failing to obey God's instruction.
David sent Batsheva’s husband to get killed.
Samson had lust to a non Jew while being a monk.
Esther married a non Jew (Purim).
...
Unlike Christianity that portraits Jesus as a “perfect” saint in the “new” testament, the heroes of the Tanach mostly sin in some way or the other.
I personally haven’t read the New Testament, but that is pretty much my understanding from 3rd party articles. (Please feel free to modify, however I just made the comparison to show a different philosophy)
What is the deeper meaning of such observation according to the tradition, and what can we learn from it?
Example: should we even pursue being perfect (knowing that it is pretty much impossible) ?
As a follower should I not strive to be perfect and just accept my flaws ? Whether I am a notorious liar, thief ... , if the great heroes did it, why should I even bother with trying to be a Tzadik (perfect)? Not only my heroes did it, it also doesn’t seem they were out of favoured by hashem? –


texts: What are some high-calorie foods that are kosher for Passover?

texts: What are some high calorie foods that are kosher for Pesach? I have a diet that requires a lot of calories and am trying to prepare. I have read that nut-wise, macadamia and pecans are high on the list. There is, of course, meat; but I can't have that for every meal. Aside from junk food, is there a category I'm missing? Any suggestions? (Please don't include kitniyos).


texts: Wasn't Yishmael already sent away from Avraham's house?

texts:
In Bereshit 22:3, Rashi tells us that when Avraham went to sacrifice Yitzchok, the two lads he took with him were Yishmael and Eliezer.

Wasn't Yishmael already gone from Avraham's house? In Bereshit 21:21 we are told that he now dwelt in the Paran Desert.

If Yishmael was no longer in Avraham's house, how did Avraham take him with him to go sacrifice Yitzchok?


texts: Why did Elijah the prophet pray for death?

texts:
Book 1 of Melachim (Kings) chapter 19 verses 3 -4 it says that Elijah Prays for death.

  And he saw, and he arose and went for his life, and he came to Beer
  Sheba which belonged to Judah. And he left his servant there.

  וַיַּ֗רְא וַיָּ֙קָם֙ וַיֵּ֣לֶךְ אֶל־נַפְשׁ֔וֹ וַיָּ֕בֹא בְּאֵ֥ר
  שֶׁ֖בַע אֲשֶׁ֣ר לִֽיהוּדָ֑ה וַיַּנַּ֥ח אֶֽת־נַעֲר֖וֹ שָֽׁם

  He went to the desert, a distance of one day's travel, and he came and
  sat under a juniper and requested that his soul die, He said, "Enough,
  now Lord take my soul as I am not better than my forefathers."

  וְהֽוּא־הָלַ֚ךְ בַּמִּדְבָּר֙ דֶּ֣רֶךְ י֔וֹם וַיָּבֹ֕א וַיֵּ֕שֶׁב
  תַּ֖חַת רֹ֣תֶם אֶחָ֑ד (כתיב אֶחָ֑ת) וַיִּשְׁאַ֚ל אֶת־נַפְשׁוֹ֙ לָמ֔וּת
  וַיֹּ֣אמֶר | רַ֗ב עַתָּ֚ה יְהֹוָה֙ קַ֣ח נַפְשִׁ֔י כִּֽי־לֹא־ט֥וֹב
  אָנֹכִ֖י מֵאֲבֹתָֽי

What was Elijah confused about and why did he pray for death?


texts: Bracha on thunder and lightning - how often?

texts: If you are in a rainstorm with thunder and lightning - you make the Brachos for them. What happens if the storm ends and then a few hours later (same day) it is raining again. Do you make another Bracha or is it only said once a day?


texts: Source for wearing special clothing on Rosh Chodesh

texts:
Is there a source for wearing somewhat festive clothes on Rosh Chodesh?

I have seen some people who hold this custom.


texts: Why only was Yosef's bones transported from Egypt and not his intact whole body?

texts: If we know a Tzaddiks body after death does not decompose, why does the Torah record that Moshe took Yosef's bones to Eretz Yisrael? Shouldn't it  have said Moshe took Yosef's entire body to Eretz Yisrael for burial?


texts: Sephardic Halakhoth for Kashering a Sink

texts: Moving into a new place, the previous tenant was not Jewish, and the sink is made from porcelain. i know that Hacham Ovadia Yosef Zal allowed Sephardim to kasher a porcelain sink for Pesach by using boiling water, but i don't know of his (or other Sephardic) rulings involving a previously non kosher sink. Does anyone know of Ovadia's or other Sephardic Rabbi's opinions regarding this matter?


texts: How does the gemara of "everything is for the best" make sense?

texts:
The gemara in Brachos daf 60b recounts how while traveling, R Akiva was refused lodging in a certain town. He said "everything which Hashem does is for the good" and went to sleep outside of town. A series of misfortunes happened to him (his rooster and donkey were killed and his lamp went out) to which R Akiva said every time "everything which Hashem does is for the good". It turned out that that night an enemy army came to town and took all the townsfolk prisoner.

The problem is, that if R Akiva's definition of "good" is that he was not taken prisoner, then how can EVERYTHING be good, seeing that the towns people WERE taken prisoner! And if one would reply that for them - for whatever reason - that was the best (and thus "good"), then R Akiva's not being taken prisoner is not a proof that Hashem does everything for the good, because if R Akiva would also have been taken prisoner, then that would have been "good" for him...?


texts: What does it mean "...idleness leads to Shiamum"?

texts:
Mishnah Ketubot 5:5:

  רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף הַמַּדִּיר אֶת אִשְׁתּוֹ מִלַּעֲשׂוֹת מְלָאכָה,
  יוֹצִיא וְיִתֵּן כְּתֻבָּתָהּ, שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי שִׁעֲמוּם:

  ... R. Shimon b. Gamliel says: Also, one who, by vow, forbids his wife from working, must send her away and give her her kethubah, for idleness leads to Shiamum

Sefaria.org (Rabbi Shraga Silverstein) translates שעמום as disorientation, while in the book "Jewish Wisdom" by Rabbi Joseph Telushkin he translates it as insanity.

Which translation is correct? Does idleness lead to insanity, boredom, or both? Does that apply to all situations, or is it only in the case he describes with a wife? Or does it apply to anyone?


texts: Is it better to daven with 5 people instead of 2, even though you won't have a minyan anyways?


texts: Chasidic meal seder and bracha on dessert

texts:
So apparently -- not sure if this is a retroactive explanation or what -- we eat fish, soup, meat, and "compote," in that order, by all Shabbos and Yom Tov meals in order to symbolize the Four Worlds. (Source: I learned this today at my Chabad seminary. [I'm not sure if it's only Chasidim who think this way or what.])

Supposedly the compote (i.e., fruit-based dessert) symbolizes the highest world A't'z'ilus, which leads to the question:

How could we then, given this understanding, make a new bracha on dessert because "it is not part of the meal"?

It goes without saying that the Four Worlds are absolutely, inseparably connected.


texts:
In order to fullfil Devarim 10:12

  And now, Yisroel, what doth Hashem Eloheicha require of thee, but to fear Hashem Eloheicha, to walk in all His ways, and to love Him, and to serve Hashem Eloheicha with all thy lev and with all thy nefesh,

How can one learn to love our Creator?


texts: Is Purim recorded in Persian/Medean records?

texts:
In the book Let My Nation Live, there are sources brought down that one of the reasons Purim was established even in spite of possible tensions with gentiles was that either way it would be recorded in Persian and Medean records, as was commonplace, and Mordechai too was mentioned.
Further, this is one of the reasons why HaShem is never mentioned (as to not have HaShem's name changed in the Persian records.)
So, is Mordechai, Esther, or the story of Purim actually found in any of their records?


texts: Why can people write Torah sheBal Peh nowadays?

texts:
This is a follow up to: Why was Torah SheBe'Al Peh not allowed to be written?.

The Gemara in Temurah 14b states that one may not write Torah sheBal Peh. It then states an exception that was made so that Torah would not be forgotten.

  ותנא דבי רבי ישמעאל: כתוב לך את הדברים האלה - אלה אתה כותב, אבל אין אתה כותב הלכות! אמרי: דלמא מילתא חדתא שאני; דהא רבי יוחנן ור"ל מעייני בסיפרא דאגדתא בשבתא, ודרשי הכי: +תהלים קי"ט+ עת לעשות לה' הפרו תורתך, אמרי: מוטב תיעקר תורה, ואל תשתכח תורה מישראל.

Similarly, the Mishna and Gemara were only able to be written because otherwise Torah would have been forgotten from Israel. The general prohibition seemed to have been kept for other writings. (Even after the Gemara was written, the Geonim refrained from writing other works.) Yet what allows any work of Torah to be written nowadays? Not every work is preventing "Torah from being forgotten from Israel"!


texts: Laser print Mikraos Gedolos Tanach online?

texts:
Does a laser print Mikraos Gedolos Tanach or Nach exist online (for free)?

Update: Since there seems to be some confusion as to what I mean by "laser print" I will clarify my question. The new printing of most books nowadays had the letters sharp and uniform. The sentences are straight and sit on a perfect line. Older books have letters where the ink sometimes does not fill out the entire letter, letters are not exactly uniform, etc. Think of any siddur from about 20 years ago and Artscroll today, the perfect print of Artscroll is what I'm calling laser print (I know laser print could simply mean anything printed from a laser printer but in the vernacular laser print tends to mean a uniform, sharp consistent print). I'm looking for any version of the Mikraos Gedolos Tanach/Nach with the sharp perfect print.


texts: If a thief comes by day may one kill him in self defence

texts: The gemoro psochim 2b mentions only about a 'ganev' (stealthy thief) coming at night that one may kill the thief even if he is not sure this thief is about to kill him. What about if this thief came by day? Is he allowed to kill the thief even if he is not sure this 'ganev' would kill him if he doesn't get his money otherwise.


texts: Is a child believed (neman) for halachos in regards to himself?

texts:
I will pick 2 examples however I don't have any makoros at the moment (so please help to provide or correct me/help edit.)

If a katan (child) is not neman (believed) in regards to tovelling celim for someone. Would he be believed in regards to using celim (vessels) that he tovelled. That is if his parents came along and saw him eating from a certain cli and the parent asked "was that tovelled" and they responded "yes" do we believe the katan? Or is it better to give him a cli that we for sure know was tovelled?

What about if the katan was eating food that need to be checked for bugs and we asked him "did you check that food" and he respods "yes". Can we believe him or better to give him food that we know for sure was checked.


texts: If repeating Shmoneh Esrei do you redo steps back/forward?

texts:
If someone has to restart Shmoneh Esrei (because of Yale Yeyavo, Mashiva Haruach, Melech Hakadosh, etc) and is still in the middle of it, do you take 3 steps back, then forward, then back and forward again?

Or do you stay in your place and simply start again?

And when you start over, do you start from Baruch or from Hashem Sefasai?


texts: Why do we recite the blessing with the words al netilat lulav and not al netilat etrog (or using both), or al daled minim?


texts: What is the correct vocalization for Megillas Ester 3:6

texts:
What is the correct pronunciation for the third word of Megillas Ester 3:6, "ויבז בעיניו לשלח יד במרדכי לבדו…"? Is it with a Patach under the ח or without it?

I have seen many variations in many different prints. Sometimes within the same print (e.g. the Gutnik Megillah has nekkudos on the verse and the quote from the verse on the commentary. I happened to look at one on the book store shelf yesterday, and it had with a Patach in the verse, and without in the commentary).

Is it a difference of opinion? If so what is the argument, and who holds each side of it?


texts: The word Trope seems to me to be a Yiddish word. What is the source of this word? How do you say this word in Hebrew? Taamei Hanegina?


texts: What was the cost of the communal and individual korbanot?

texts: The korbanot include cattle, lambs, goats, birds, and meal-offerings of various types. How much would each one cost (in Talmudic money or in today's?), and what was the total cost of the communal korbanot each year paid by the 1/2 shekel tax?


texts: Practice of burning or burying fingernail clippings

texts:
I've been reading recently about the practice of discarding of fingernails in a special way, usually by burning or burying. (Sources here)

Please discuss this practice. Any information would be welcome, including:

Nature of the law--what sort of law is it considered? D'oraisa, d'rabbanan, chumra, minhag, hiddur, what?

 - What is the primary halachic and/or philosophical basis for this law?  (Already answered in comments)

Extent of the practice today (which groups emphasize it, and how seriously people take it)
Evidence that we do, or do not, need to pay attention to it today

Related: https://judaism.stackexchange.com/a/15965/1516 and How should one dispose of cut finger nails?  Is it dangerous for a pregnant woman to walk on them?
and
Rules for Cutting Nails


texts: Help with רש״י ד״ה שנעקרו on שבת דף ס ע״ב

texts:
The rabbis enacted a decree: one may not wear shoes with nails in them on Shabas. The Bavli, Shabas 60, has a lengthy discussion in which it tries to pin down the exact parameters of that decree, i.e. under what circumstances and to what footwear it applies. In the course of that discussion, it notes that the decree applies to a shoe that had had a large number of nails, but had most of them were removed (uprooted), unless only a few remain. However, if it had had a large number of nails and most were cut down so they no longer stuck out of the shoe (but were not removed), then the decree does not apply, even if more than a few remain uncut. In other words, removed nails count as if they were never there (so a shoe can be worn only if there are few unremoved nails), but cut nails count permit a shoe to be worn even if it couldn't otherwise be.
Rashi, in explaining the word "uprooted" ("שנעקרו"), i.e. removed, says as follows:

לגמרי שאין ניכר שהיה בו יותר ד׳ או ה׳ אין טפי לא לוי״ה ולשון חבירו איפכא
[uprooted] completely, that it is not apparent that there had been more. Four or five, yes, [one can wear;] more, no. [???]

I cannot understand the end of this piece of Rashi (the part I marked by question marks). I have no idea what it is saying at all: not what the acronym stands for, nor the import of the last few words (which mean, literally, "and the tongue of its/his friend reversed"). Can someone explain it, please?


texts: Berachah LeVatalah (blessing in vain) retroactively

texts:
Can a Berachah be made LeVatalah retroactively?

What if you eat something that is spoiled, not realizing it until a bite or two in?  You would not make a Berachah on spoiled food.  But if you did, and you ate it, and then you realized it was spoiled, does your Berachah retroactively become in vain?  Would it make a difference if you had either an extreme reaction or a neutral reaction?


texts: Are there any existing dictionaries that focus on Rabbinical Hebrew. The way Geonim, Rishonim, Achrei Achronim Wrote their Commentaries, Tshuvas, etc... I'm trying to learn more but sometimes having trouble with the words.


texts: Deleting files containing G-d's Name / taking the host device into the bathroom

texts:
Is there any issue regarding deleting electronic files with G-d's Name in them?

Also, is there any issue with taking such a device into the bathroom?


texts: Did the Moabites give water and food to B'nai Yisra'el or not? Contradictory verses?

texts:
Devarim 23:4 - 5 says that we should not accept a Moabite into the nation of Israel because they did not give B'nai Yisra'el food and water as they left Egypt.

But, there is a seemingly contradictory verse in Devarim 2:29 that implies that the Moabites did provide B'nai Yisra'el with food and water.

How do we resolve the apparent contradiction?


texts:
Which English book on the laws of Shabbos would you recommend?

One that is Halacha Lemaase with footnotes that show where the Halacha stems from and the differentiating opinions.


texts: Why is the Shel Yad put on before the Shel Rosh?

texts: Is there a reason why when putting on the tefillin we put on the Shel Yad first?