texts:
For yichud issues, a (Jewish) man and his wife are mutually considered shomer: אשתו משמרתו.
But do this apply by night?

Basis for this question, the Gemara Qidushin 81a

  רב ביבי אקלע לבי רב יוסף, בתר דכרך ריפתא אמר שקולו דרגא מתותי ביבי. והא אמר רבה בעלה בעיר אין חוששין משום יחוד? שאני רב ביבי דשושבינתיה הואי וגיסא ביה. וברש''י שקולו דרגא: שאכלו בעלייה וירדו רב יוסף ואשתו והוא נשאר בעלייה שקולו דרגא מתותי ביבי שלא ירד ויתייחד

So from this Gemara, R Yossef counted just as בעלה בעיר. Why? First answer seems to be, because it was at night/sleep. If so, in the invert situation, the heter could not apply to the husband (there is no "אשתו בעיר" heter)?

A concrete example: a wife receiving a woman, letting her to sleep in the living room. Especially if the woman is her sister or mother, so the husband maybe falls in definition of גיסא ביה in the sense of familiar with the woman.

Maybe because R Yossef was sagi nehor, it did not count as a shomer, just as a husband presence. But for a regular wife, even when sleeping, the fact that she can wake every minute, makes her a shomer.

Any pointers welcome.


texts: A friend of mine recently soaked his Tallis Katan in water and Tide (regular, non-bleach) detergent for a while, and after he took it out, the tzitzis strings (which were of the expensive hand-made "Menupatz Lishma" variety) simply crumbled in his hands. Has anybody out there experienced anything similar, or can someone offer an explanation as to what went wrong?


texts: I am wondering how to change officially someone's hebrew name. I have seen in the Tora that Hashem changes people's names. Like Sarai became Sarah, Avram became Avraham,Yaaqob became Yisrael, Yetkuel became Moshe.


texts: Ban on Shabas fasts derived from lechem hapanim?

texts:
The Shabas table song "Ki eshm'ra Shabas" includes the following stanza:

רָשׁוּם/רָשַׁם בְּדַת הָאֵ׳ חוֹק אֶל סְגָנָיו בּוֹ לַעֲרוֹךְ לֶחֶם פָּנִים בְּפָנָיו עַל כֵּן לְהִתְעַנּוֹת בּוֹ עַל פִּי נְבוֹנָיו אָסוּר לְבַד מִיּוֹם כִּפּוּר עֲוֺנִי
It is written/He wrote in the law of God a rule for his lieutenants: to set showbread before Him on [Shabas]. Therefore, to fast on [Shabas] is by the decree of His wise ones forbidden: but for Yom Kipur.

In other words, there's a rabbinically-instituted ban on fasting on fast days if their dates happen to fall on Shabas; on Yom Kipur, however, which is Biblically rather rabbinically declared, there's no such ban, and one may [in fact must] fast.
Rabbi Yaakov Emden's sidur explains:

כתוב בתורת ה׳ (ויקרא כד ח) מצוה לכהניו לסדר בשבת לחם הפנים לפניו על השלחן בביהמ״ק ולסלק הלחם המונח משבת העבר ולאכלו בשבת ולכן אסור מד״ס לצום בשבת וכשחל בו יו״כ חובה לצום
Written in God's Torah (Lev. 24:8) is a command to His kohanim to set the showbread on the table before Him on Shabas, and to remove the bread sitting there from the previous week and eat it on Shabas. Therefore, it's forbidden by rabbinical decree to fast on Shabas. But when Yom Kipur falls on [Shabas], there's an obligation to fast.

(Translations are my own, and somewhat loose.)
Two questions:

Why extend the obligation to eat the showbread to a general ban on fasting? What does one have to do with the other?
Is there any source other than this song for saying that the ban on fasting on Shabas is derived from the laws of the showbread? [I've always understood that the ban on fasting on Shabas derives from the rules of oneg Shabas.]


texts: Can a teen threaten or attack one parent, who is beating or is about to beat the other?

texts:
This is relevant in many dysfunctional Jewish homes. Suppose one parent is beating or about to beat the other, and the child has an opportunity to intervene by threatening violence to the abusive parent.

Which has higher precedence in this case, potentially saving a life or honoring parents?  May the child intervene if he or she is able, or must the child not interfere?


texts: How can I understand the concept of Uncorporeality

texts:
Speaking of Corporality, one can describe it as a shape and as a consistence or a density.
Rambam 3rd article of principles states: "The belief in G‑d's non-corporeality, nor that He will be affected by any physical occurrences, such as movement, or rest, or dwelling" (In Chabad.org).
Question:
But how is Uncorporality defined ? Is it on the other end of a fuzzy spectrum which joins corporality at one end and uncorporality at the other end ? Or is it an "all or nothing" concept ?
My secondary question applies similarly to the Neshama as a part of God embedded in each person.


texts: Was the lechem h'apanim baked on pesach? If so, was it unleavened during pesach?


texts: Did B'nei Yisra'el do EXACTLY as Moshe had commanded them?

texts:
There appears to be a "conflict" in what two verses are stating regarding what B'nai Yisra'el asked from the Egyptians.

The 2nd verse, which occurs just prior to their leaving Egypt says (Sefaria English translation):

Exodus 12:35:

  וּבְנֵי־יִשְׂרָאֵ֥ל עָשׂ֖וּ כִּדְבַ֣ר מֹשֶׁ֑ה וַֽיִּשְׁאֲלוּ֙
  מִמִּצְרַ֔יִם כְּלֵי־כֶ֛סֶף וּכְלֵ֥י זָהָ֖ב וּשְׂמָלֹֽת׃

  And the children of Israel did according to the word of Moses; and
  they asked of the Egyptians jewels of silver, and jewels of gold, and
  raiment

But the 1st verse, where G-d commands Moses, it states:

Exodus 11:2:

  דַּבֶּר־נָ֖א בְּאָזְנֵ֣י הָעָ֑ם וְיִשְׁאֲל֞וּ אִ֣ישׁ ׀ מֵאֵ֣ת רֵעֵ֗הוּ
  וְאִשָּׁה֙ מֵאֵ֣ת רְעוּתָ֔הּ כְּלֵי־כֶ֖סֶף וּכְלֵ֥י זָהָֽב׃

  Speak now in the ears of the people, and let them ask every man of his
  neighbour, and every woman of her neighbour, jewels of silver, and
  jewels of gold.’

In this verse, "raiment" is not mentioned.

Did Moses add something "behind the scenes" beyond what G-d commanded him directly? Or, did B'nai Yisra'el do something beyond Moses's commandment?


texts: Why is there a difference regarding the water drinking request between Edom and Moav?

texts:
Regarding the request that B'nai Isra'el made to Edom,

Numbers 20:19:

  וַיֹּאמְר֨וּ אֵלָ֥יו בְּנֵֽי־יִשְׂרָאֵ֘ל בַּֽמְסִלָּ֣ה נַעֲלֶה֒
  וְאִם־מֵימֶ֤יךָ נִשְׁתֶּה֙ אֲנִ֣י וּמִקְנַ֔י וְנָתַתִּ֖י מִכְרָ֑ם רַ֥ק
  אֵין־דָּבָ֖ר בְּרַגְלַ֥י אֶֽעֱבֹֽרָה׃

  And the children of Israel said unto him: ‘We will go up by the
  highway; and if we drink of thy water, I and my cattle, then will I
  give the price thereof; let me only pass through on my feet; there is
  no hurt.’

Here, they implied a possibility that they might drink water, and if so, they would pay for it.

But, in the request to Mav, it says:

Numbers 21:22:

  אֶעְבְּרָ֣ה בְאַרְצֶ֗ךָ לֹ֤א נִטֶּה֙ בְּשָׂדֶ֣ה וּבְכֶ֔רֶם לֹ֥א
  נִשְׁתֶּ֖ה מֵ֣י בְאֵ֑ר בְּדֶ֤רֶךְ הַמֶּ֙לֶךְ֙ נֵלֵ֔ךְ עַ֥ד
  אֲשֶֽׁר־נַעֲבֹ֖ר גְּבֻלֶֽךָ׃

’Let me pass through thy land; we will not turn aside into field, or into vineyard; we will not drink of the water of the wells; we will go by the king’s highway, until we have passed thy border.’

Here, they say from the start, that they will not drink any water at all - )no offer to pay).

Why the difference regarding these two nations?


texts: Why don't we add special Holiday sections to Al Hamichya on Purim or Chanukah?

texts: Much like Birkat Hamazon, there are special Holiday sections added to Al Hamichya on all of the Yom Tov days that do not involve fasting. Unlike Birkhat Hamazon, however, Purim and Chanukah are not acknowledged in the holiday section of this after-bracha. Do we know why that is so?


texts: What happens to the angels post tikkun olam?

texts: What happens to the spiritual entities such as the angels when the tikkun olam is complete and Moshiach has arrived? Will they also attain a place in Olam Haba?


texts:
Could someone point me to the right direction (halacha) regarding the validity of being served by a Jew working at the hotel where I reside during shabbat?

Basically I'm making him "work" on shabbat when I ask to clean the table or to refill an empty bowl... I know people explains this by comparing with being invited at someone's house shabbat but still I would like to understand it more.

Furthermore, I know for sure it's "allowed" since they have a "kosher lamehadrin" certificate on the door but still it disturbs me and I would like to  take a look at the halachot on this subject.

EDIT:
Here is a link (Hebrew) to the Rabanut HaRashit in Israel concerning the kashrut in hotel (pages 7/8/9 for Shabbat)


texts: The "Chok" Status of Kohanim Drinking Before the Service

texts:
While reading the Parsha this past week, I was struck but what I thought was an interesting wording in the Passuk:

ט  יַיִן וְשֵׁכָר אַל-תֵּשְׁתְּ אַתָּה וּבָנֶיךָ אִתָּךְ, בְּבֹאֲכֶם אֶל-אֹהֶל מוֹעֵד--וְלֹא תָמֻתוּ:  חֻקַּת עוֹלָם, לְדֹרֹתֵיכֶם.
9 'Drink no wine nor strong drink, thou, nor thy sons with thee, when ye go into the tent of meeting, that ye die not; it shall be a statute forever throughout your generations.

When describing the type of commandment this is, the Torah calls it "חֻקַּת". I've always been under the impression that the classification of "Chok" is used for commandments that are beyond human comprehension. The prohibition against doing the service intoxicated doesn't seem like it would fall under that category.
The above assumption is based on what is the quintessential Chok: The Parah Adumah. In Bamidbar 19:2, the Torah describes the Parah Adumah with the same phrase: "זֹאת חֻקַּת הַתּוֹרָה", and Rashi there writes:

כתב בה חקה, גזירה היא מלפני ואין לך רשות להרהר אחריה
Therefore, the Torah uses the term “statute.” I have decreed it; You have no right to challenge it

Rashi clearly says the term "Chok" (at least by Parah Adumah) is a classification of Mitzvos beyond human comprehension. However, I don't know offhand of any other examples (besides this question) where the term "Chok" is used, and whether it refers to a Mitzvah beyond human comprehension or not.
Does anyone know if any of the commentators comment on this?
As an aside, I looked into the Sefer Hachinuch to see if maybe it gave a reason, and it said that the reason for this prohibition is "Pashut", which adds to the question of why the wording of חֻקַּת is used (unless I'm simply misunderstanding the word חֻקַּת).


texts: Why does the Hebrew alphabet not have letters representing vowels?

texts:
The Hebrew alphabet is actually an abjad rather than a "true" Western-style alphabet, in that every letter represents a consonant, and vowels, if they're indicated at all, require diacritics.

This leads to uncertainties in how to pronounce words. Why did G-d use an abjad rather than an alphabet in which to give us the Torah?


texts: Sources for the Earth revolving round the sun

texts: Are there any Jewish writings that suggest the Earth revolves around the sun and is not the center of the universe?


texts: If someone wears a toupe which is only removed twice a month, is there any way to still get the mitzvah of wearing tefillin? Removing the toupe every morning to put in the tefillin would be an extreme burden and certainly too much to ask. So my real question is how bad is it to just make the bracha on the tefillin shel yad or even to make the bracha on shel rosh over the toupe?


texts:
Your average Jews in Temple times did not go participate actively in the regularly scheduled Temple offerings. For them, probably the biggest sacrificial experience of the year was the Korban Pesach on 14 Nissan afternoon. It is one of the two positive commandments in the Torah (along with Brit Milah) that have a punishment of Karet (Mishna Kereitot 1:1), women are obligated in it despite its being a positive time bound commandment (Rambam KP 1:1), it has a second opportunity to be brought (Numbers 9), and seems in Tanakh to be a central part of a Jew's religious experience. 14 Nissan was seen as a holiday, with its own prohibition on Chametz (Pesachim 5a), a prohibition on doing labor (Pesachim 50), and Hallel being recited in the Temple (Pesachim 64) accompanied by flutists (Arachin 10).

The Talmud (Brachot 26b) tells us that the prayer services enacted by Chazal were based on the Temple sacrifices (hence, the existence of an extra "Musaf" prayer on days when there was a Korban Musaf).

Why did Chazal not enact a liturgical commemoration of the Korban Pesach on 14 Nissan? There could have been an extra Amida said after Mincha (a pseudo-Musaf). There could have been a Torah reading (with Haftarah?) at Mincha. There could have been a public Hallel.

(I'm aware that some recite collections of verses related to the Korban Pesach and study some associated laws on 14 Nissan afternoon. This is a practice which significantly postdates the Talmud. Its existence enhances my question: clearly all those people think such a commemoration is necessary or at least reasonable. Why wasn't it legislated?)

Given the central value of this Korban and its being brought in such a communal fashion (Exodus 12:3-4, 12:47-49; Pesachim 64a, 65b, 76b, 91a; Rambam KP 1:3, 1:9-11; etc.), I would like to see more than "technically it's a Korban Yachid" in an answer.


texts: How does frequency of a Sanhedrin killing make sense in light of the concept of "Kippah"?

texts:
The mishnah on Makkos 7a states:

סנהדרין ההורגת אחד בשבוע נקראת חובלנית רבי אליעזר בן עזריה אומר אחד לשבעים שנה רבי טרפון ורבי עקיבא אומרים אילו היינו בסנהדרין לא נהרג אדם מעולם רשב"ג אומר אף הן מרבין שופכי דמים בישראל:
A Sanhedrin that executes once in seven years is characterized as a destructive tribunal. Rabbi Elazar ben Azarya says once in seventy years. Rabbi Tarfon and Rabbi Akiva say: If we had been of the Sanhedrin, no person would have ever been executed. Rabban Shimon ben Gamliel says: if that's the case, they too would increase the number of murderers amongst the Jewish people.

HOWEVER
The mishnah on Sanhedrin 81b teaches us about the concept of a "kippah"- a small chamber where a murderer who evaded a death sentence due to technical reasons (no witnesses or hasra'ah etc) would be put to death.

ההורג נפש שלא בעדים מכניסין אותו לכיפה ומאכילין אותו (ישעיהו ל, כ) לחם צר ומים לחץ:
one who kills a person not in the presence of witnesses [and it is impossible to judge him in court], the court places him into a vaulted (ie tiny) chamber and feeds him sparing bread and scant water (see Isaiah 30:20).

The Rambam (Hilchos Rotzeach 4:8) explains what would happen:

All of these murderers they would bring to a kippah and feed him a small amount bread and scant water until his intestines contract and then the court feeds him barley that expands in his innards until his stomach explodes.

Question:
In light of the concept of kippah, how in the world does the mishnah in Makkos make any sense?
There'll never be a problem of murderers as they would STILL be put to death via this method! (statistically speaking, it's probably likely a murder will occur at least every 7 years)

NOTE: perhaps there's room to argue that the kippah method is different than a literal court imposed death penalty as it's via gramma (indirect causation)- nonetheless whether directly or via gramma the Sanhedrin STILL end up putting a person to death.


texts: Are the vowel points part of the inspired word?

texts:
From what I can tell, when writing Hebrew, the vowel points are optional so that if you leave them out, you might confuse עלה (âleh, foliage) with ('ălâh, a burnt offering). That's a simple example, which I went to look for. The vowel pointing is optional and the two words are spelled the same if you leave it out.

Are these pointings part of the divinely inspired text?


texts: Religion in marriage for a God-fearing non-Jew

texts:
Does the Jewish religion have any guidelines to help a God-fearing non-Jew choose a spouse? Suppose this person used to be a part of another religion, but left it. Now he/she uses Tanakh as a guide, but is still not Jewish.

What type of religious or non-religious person should such a person marry? I am assuming that he/she should not marry a Jew. Is that a correct assumption?  What is a good choice so as not to disrespect Hashem according to Judaism?


texts: Can a shiur Torah prolong the 72 minute wait to bentch?

texts:
After completing a meal a person has 72 minutes (according to some opinions) to bentch. Once this time has passed he lost his opportunity.

Say that during a meal the rav gives a shiur or you're in the middle of listening to an mp3 shiur or a video shiur, does that prolong the 72 minutes?

This shailah comes up when the rav gives a shiur in shul during seduah shelishit on Shabbat.


texts:
Manuela Zoninsein writes for the Green Zionist Alliance about

the value of tikkun olam — the Jewish commitment to repairing the world.…
Today, part of repairing the world means ensuring that we can reduce our individual consumption to sustainable levels….
The energy consumed in food production could be reduced greatly if we switched to a non-industrial system. For example, farmers could replace petroleum-based fertilizers with manure, a natural, time-tested option.

In other words: Do tikun olam by switching to manure as a fertilizer.
It's not just Ms. Zoninsein. The well-regarded organization Tevel Betzedek includes, as part of its mission, "creating Israeli and Jewish leadership passionately involved in 'Tikkun Olam' (repairing the world) locally and globally". Toward that mission, they switch villages that "[u]se chemical pesticides and fertilizers that degrade the soil and poison the environment" to villages in which "[f]armers use organic farming methods preserving the environment and utilizing existing resources".
Again: Use manure as a fertilizer to do tikun olam.
Yet in the prayer "Alenu" we say that "l'saken olam", to do tikun olam, includes:

לְהַעֲבִיר גִּלּוּלִים מִן הָאָרֶץ / to remove manure from the earth

How do reconcile these seemingly contradictory sources?

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


texts: What was the Brisker Rov's explanation for washing hands before Karpas by ורחץ?


texts: What is the celebration of Yom Haatzma'ut?

texts: Do those who celebrate Israel's Independence Day as a religious holiday celebrate as commemoration of the original "miracle" that Hashem gave jurisdiction of the land to the Jewish people, regardless of whether or not we may have bungled it, or is it a celebration of the current state of affairs?


texts:
Who knows twelve?
Please cite/link your sources, if possible. After about one business day, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Is sharing a biweekly salary with a coworker in return for the same considered ribbis?

texts:
The Remah in Yoreh Deah 160:9 (יורה דעה סימן קס סעיף ט) writes:

וְאִם אֶחָד מַלְוֶה מָעוֹת לַחֲבֵרוֹ עַל זְמַן מָה כְּדֵי שֶׁיַּחֲזֹר וְיַלְוֵהוּ פַּעַם אַחֶרֶת כַּזְּמַן הָרִאשׁוֹן, יֵשׁ אוֹמְרִים שֶׁאָסוּר (מָרְדְּכַי ס''פ א''נ וּתְשׁוּבַת הָרֹא''שׁ כְּלָל ק''ח סי' ט''ז) ... וְיֵשׁ אוֹמְרִים דְּמֻתָּר אִם אֵינוֹ מַלְוֶה לוֹ לִזְמַן אָרֹךְ יוֹתֵר מִמַּה שֶּׁהִלְוָהוּ

If someone lends money to his friend for a certain amount of time, [on condition] that he (the borrower) should lend him (the lender) money  at another time, for the same amount of time as the first loan, There are those who say that this is forbidden (Mordechai beginning of Eizehu Neshech, and Teshuvos HaRosh 108:17).... Others say that it is permitted if he (the borrower, the second lender) does not lend him (back) for a longer time than he (the first lender) lent him.

The reason for the first opinion is, since the first loan is given with a condition that the lender receives in payment the principle of the loan itself, and additionally he should also receive a future loan from the current borrower. This second loan is considered ribbis (interest) on the first loan.

Question:

The management of a company with a large employee body decided to divide their paydays into two separate payroll groups. Half of the employees receive their paychecks on Friday at the end of the first and last week of every month, and the other half get paid on Friday at the end of the second and third (middle) week(s) of the month.

Two of the employees (with equal salaries), who were not in the same payrol group, decided to make an agreement between themselves as follows: On each payday, the employee who gets paid on that day, would share half his payment with the other employee. Thus, on each payday, each of the two employees would keep half of their salary and share half with his fellow employee.

According to the first opinion cited by the Rema is this permitted? Is the half of each salary shared with the coworker considered a loan given with a condition to pay it back the following week, and additionally to receive a return loan from him the third week, to be returned on the fourth payday etc.

OR

Maybe it is just an agreement between the two employees that each one would only take half of his salary every week and have the other half paid to his coworker for his work.

Would it depend on whether the whole salary was first given to one employee, and he forwarded (by a pre-arranged agreement) to his co-worker, or if (by request of the two employees) half of each week's salary was forwarded directly from the employer to each of the two employees? Is the employer considered a messenger of each employee to lend half of his salary to his co-worker, and thus it might be forbidden even if the pay is given directly from the employer to each employee, or is each employee a messenger of the employer to pay his fellow co-worker every week, and thus it would be permitted even if the whole amount was first given to one employee and was given by him to his coworker? )


texts: Should one say Baruch Mechayei Hameisim even if he’s talked to his friend within the last year?

texts:
Orach Chaim (225:1)

הרואה את חבירו לאחר שלשים יום אומר שהחיינו ואחר י"ב חודש מברך מחיה המתים והוא שחביב עליו הרבה ושמח בראייתו:
“One who sees his friend whom he hasn’t seen for 30 days says “Shehechiyanu”, and (if he hasn’t seen his friend) for 12 months, he blesses “Mechayei Hameisim” (who resurrects the dead). And this is (talking about) when it is his close friend and he is happy to see him.”

Nowadays, since people will know almost immediately if his friend has died, is this halacha still applicable? What if he has talked to his friend over the phone, or with text messaging during the year?
What do modern Poskim say about this?


texts: If a woman, whose husband is away, becomes pregnant, is she assumed to be adulterous?

texts: If a woman's husband is away (e.g. for more than 9 months) and she is found to be pregnant (e.g. Tamar & Yehudah), is that sufficient grounds to declare that infidelity occurred?


texts:
Is it permissible to be mekadesh (betroth) a princess in "Kiddushei al-menat" (קידושי על מנת, betrothal on condition, such as here), on the condition that the person, a heroic knight, will go and slay the dragon that's terrorizing the kingdom?
Possible problems:

The high mortality rate makes the condition Batel b'shishim (בטל בשישים) and is therefore canceled and is an irrelevant condition.

The dragon belongs to another Jew, in which case its terrorizing is comparable to "shor mu'ad" (שור מועד) and can only be slaughtered upon the conferral of Beit Din and not automatically by any well-meaning knight.

The dragon is sentient, passed a conversion course and is Jewish, at which case it is unclear why it's attacking the kingdom, but nevertheless, is a fellow Jew and should be helped, or at least killed m'din rodef (מדין רודף), but since rodef is a mitzvah, can you really betroth someone on this condition? After all, there's the issue of ein osim mitzvot chavilot chavilot (אין עושין מצוות חבילות חבילות, one does not do mitzvot in bundles).

The willingness of the knight shows that he is (possibly) touched in the head and is therefore both an improper match and is not a bar-da'at (שוטה בלע"ז), and therefore can't be mekadesh in any case (as says the Rosh: "Shoteh doesn't have Kiddushin and Nissuin even from d'rabbanan).

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


texts:
Are there any pre-Talmudic recordings of the teachings of the 7 Noahide Laws?

I understand all 7 are found in Genesis but what is the earliest record of a structured idea of these 7 being necessary for gentiles?


texts: Reb Yitzhak's diamond, Rashi's birth - the source?

texts:
There's a famous story, mentioned here and in many other places – the legend of Reb Yitzhak's diamond. What's the source of this story?

Tizku lmitvois!


texts: Started to say wrong kaddish -- how should you correct?

texts:
I saw this happen this morning: the minyan got to Kaddish d'Rabbanan and started, but the reader had accidentally turned a couple pages later to Kaddish Yatom, realizing the mistake only after going past where "al yisrael" should have been.  A Kaddish Yatom is (I understand) valid at that place (as a substitute for d'Rabbanan), but the reader intended to say d'Rabbanan (and that's what the minyan was expecting).

I remember hearing (when learning Tractate B'rachot) that if you start to say a b'racha and accidentally say another instead, you have to go back and do it again.  (I don't remember if this depended on other factors, like timing.)  And according to this answer if you are in the middle of saying Shalom Rav when you should have said Sim Shalom you go back to the beginning of the b'racha, but if you only realized after you don't have to repeat.  So there is precedent for going back to the beginning and starting again.

A kaddish isn't a b'racha.  Specifically, it doesn't include the divine name.  That might make a difference.  And the two kaddishes are the same for about the first half, unlike the Shalom Rav/Sim Shalom case.

So if you realize your mistake while reciting the kaddish as in the situation I described, where you intended one and started to say another, do you go back to the beginning, or go back to the point of divergence ("al yisrael"), or just continue (changing it to Kaddish Yatom though that wasn't your intent)?  Or some other possibility I missed?


texts:
How many words are there in Tanach? already asks about several statistics about Sifrei Tanach, but there's one that was left out:

How many Parshios are in each Sefer of Tanach?

A Parsha is defined as all the text between one gap in a Sefer Torah and the next, whether that gap is a 9-letter space ("setumah"), continues until the end of the line ("pesuchah"), or is the end of the Sefer.

I'm aware that there are different Minhagim on the matter; I'd be curious to see all of the major ones.


texts: Aruch HaShulchan on not having to drink any wine at all and still be yotzei kiddush

texts: It says on http://www.dailyhalacha.com/m/halacha.aspx?id=2853 that "Several Halachic authorities, including the Aruch Ha’shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) and Hacham Bension Abba Shaul (Israel, 1923-1998), understood the Bet Yosef (Orah Haim 271) as indicating that the obligation of Kiddush is fulfilled even if the wine is not drunk. Although the "Misva Min Ha’mubhar" – the highest standard of performing the Misva – requires drinking a "Melo Lugmav" of wine, the basic obligation is fulfilled even if nobody drinks."  Can someone please tell me where exactly in the Aruch HaShulchan he says that drinking a melo lugmav is only the "mitzva min hamuvchar" and that "the basic obligation of Kiddush is fulfilled even if the wine is not drunk"?


texts: Different counts of the 248 organs - bones or soft tissues?

texts:
First read the related questions here (mitzvot-and-their-body-parts and here (613-organs).
The Mishnah in Ohalot (1:8) states that there are 248 organs and lists all of them:

"מָאתַיִם וְאַרְבָּעִים וּשְׁמֹנָה אֵבָרִים בָּאָדָם, שְׁלשִׁים בְּפִסַּת הָרֶגֶל, שִׁשָּׁה בְכָל אֶצְבַּע, עֲשָׂרָה בַקֻּרְסָל, שְׁנַיִם בַּשּׁוֹק, חֲמִשָּׁה בָאַרְכֻּבָּה, אֶחָד בַּיָּרֵךְ, שְׁלשָׁה בַקַּטְלִית, אַחַת עֶשְׂרֵה צְלָעוֹת, שְׁלשִׁים בְּפִסַּת הַיָּד, שִׁשָּׁה בְכָל אֶצְבַּע, שְׁנַיִם בַּקָּנֶה, וּשְׁנַיִם בַּמַּרְפֵּק, אֶחָד בַּזְּרוֹעַ, וְאַרְבָּעָה בַכָּתֵף. מֵאָה וְאֶחָד מִזֶּה וּמֵאָה וְאֶחָד מִזֶּה. וּשְׁמֹנֶה עֶשְׂרֵה חֻלְיוֹת בַּשִּׁדְרָה, תִּשְׁעָה בָרֹאשׁ, שְׁמֹנָה בַצַּוָּאר, שִׁשָּׁה בַמַּפְתֵּחַ שֶׁל לֵב, וַחֲמִשָּׁה בִנְקָבָיו. :
There are two hundred and forty-eight limbs in the body. Thirty in the foot - six in each toe, ten in the ankle, two in the shin, five in the knee, one in the thigh, three in the hip, eleven ribs, thirty in the palm - six in each finger, two in the forearm, two in the elbow, one in the upper arm, and four in the shoulder. One hundred and one of this [side of the body], and one hundred and one of that. And eighteen vertebrates in the spinal chord: nine in the head, eight in the neck, six in the openings of the heart, and five around its cavities.

However it elaborates the purpose of this counting as:

כָּל אֶחָד וְאֶחָד מְטַמֵּא בְמַגָּע וּבְמַשָּׂא וּבְאֹהֶל. אֵימָתַי, בִּזְמַן שֶׁיֵּשׁ עֲלֵיהֶן בָּשָׂר כָּרָאוּי. אֲבָל אִם אֵין עֲלֵיהֶן בָּשָׂר כָּרָאוּי, מְטַמְּאִין בְּמַגָּע וּבְמַשָּׂא, וְאֵין מְטַמְּאִין בְּאֹהֶל
Each of these impurifies through touching, carrying, or sharing quarters. When is this true? When the limbs still have an appropriate amount of flesh on them. But if they do not have an appropriate amount of flesh on them, they will impurify through touching and through carrying, but not through sharing quarters.

It is clear that only the bones are counted, hence the original "אברים" is translated as "limbs" and not organs. We don't see the soft tissues, like skin, muscles, eyes, tongue, brain, lungs etc.
Rambam in Hilchot Tumat Met 2,3 adds that the soft tissues are considered אברים also:

מה אדם בשר וגידים ועצמות אף אבר מן החי עד שיהיה כברייתו בשר וגידים ועצמות אבל הכוליא והלשון וכיוצא בהן אף על פי שהן אבר בפני עצמן הואיל ואין בהן עצם הרי הן כשאר הבשר
Implied is that the bone must be like a man, i.e., a human corpse. Just as a human corpse has flesh, sinews, and bones, so too, a limb from a living person must be intact as it was when it came into being and have flesh, sinews, and bones. In contrast, a kidney and a tongue, and the like, even though they are considered as complete ORGANS, since they do not contain bones, they are considered as the remainder of a person's flesh.

Combining the Mishna with Rambam we can count more than 248 organs, as it includes 248 bones plus the soft organs. Another slightly contradicting source is the Mishna in Negayim 6:

"עֶשְׂרִים וְאַרְבָּעָה רָאשֵׁי אֵבָרִין בָּאָדָם שֶׁאֵינָן מִטַּמְּאִין מִשּׁוּם מִחְיָה, רָאשֵׁי אֶצְבְּעוֹת יָדַיִם וְרַגְלַיִם, וְרָאשֵׁי אָזְנַיִם, וְרֹאשׁ הַחֹטֶם, וְרֹאשׁ הַגְּוִיָּה, וְרָאשֵׁי הַדַּדִּים שֶׁבָּאִשָּׁה."
There are twenty-four tips of limbs on man that do not become impure due to a healthy patch [seen in a Nega]: The tips of the fingers of the hands and feet [i.e. toes], the tips of the ears, the tip of the nose, the tip of the male organ, the tips of the breasts on a woman.

As we see it lists organs not listed in the Mishna in Ohalot.
I am confused - Is this a different counting of the 248 body organs, or is this the only one:

If it is different - where are the others?
If that's the only one, where are the soft organs counted?


texts: List of all the times the Talmudic principle of "chiddush" is used in Shas

texts:
(similar type of question asked about: "svara", "תיקו" "Halachot L'Moshe MiSinai")

The Talmudic principle of "chiddush" is sometimes invoked to explain certain areas of halacha. Namely, there are some rules and foundations that do not follow the usual halakhic rules, and thus their own rules cannot be extrapolated from or to other areas of halacha.

A couple examples of this principle of chiddush are:

"Eidim Zomemim"- conspiring witnesses (chiddush: we believe the second set of witnesses instead of the first)
"Motzi Shem Ra"- a person who claims his wife committed adultery (chiddush: if wife is guilty she is executed by stoning instead of strangulation)

Is there a comprehensive list of all the places in Shas where the Talmudic principle of chiddush is used?


texts:
Why did God choose Moshe? The Torah says very little about him, other than that he was extremely humble. However, I heard from a tape by Rabbi Kardozo that his humility stemmed from his being in such close contact with God, hence he was not as humble before God spoke to him.

Is there a source for why God specifically chose him? Or perhaps he was simply destined from birth?


texts: When does the obligation of Maaser money begin?

texts: There is a tradition of Maaser Kesafim, to give 1/10th of ones salary to charity. Is there a particular set time when the obligation to set aside this money for charity begins? For instance, is one obligated to set aside Maaser right away upon receiving a pay check, or does the tradition have no exact set time of obligation and as long as once a year or once in a while one checks to see how much Maaser is owed it is sufficient for the obligation?


texts:
One is restricted to do certain types of melachos (creative work) during hol hamoed.

Do these restrictions extend to prohibiting the purchase of a new car?


texts:
Let's say someone did something wrong in the past--either an aveira or something that was personally harmful. Should you/must you rebuke them for their old mistake

...if you bear a grudge against them because of it?

...if you don't bear a grudge against them because of it?


texts: Source for the tradition of buying seats in synagogues

texts: In many synagogues, it is common to buy a seat before the new year's day. The price for a seat often serves also as "membership fee" for membership in the synagogue community. When did this tradition begin?


texts: Would you be permitted to sell a house that was built for idol worship?

texts:
Suppose you purchased a house and subsequently discovered it had been built for the express purpose of idol worship (a nice suburban Ba'al Peor temple right outside of Lakewood, say, or the Avodah Zarah or your choosing).

Now, as per BT Avodah Zarah 3:7 as quoted in this question,What is the process for purifying your home if you believe it may have been previously used for pagan worship? such a home is forbidden.

We are also forbidden from deriving benefit from idol worship. Would one therefore be allowed to sell such a home? Would selling it at a break-even price or at a loss make a difference? Would a Torah Jew just be stuck with a home he couldn't live in, rent out, or sell for the rest of his life?


texts: Is there a problem with saying/writing Antiochus Epiphanes?

texts:
Inspired by this question: Shulkan Arukh Yoreh De'ah 147 lists the prohibition to mention the name of a foreign deity (see also)
Epiphanes means "God Manifest" in Greek. It is unclear to me if Antiochus Epiphanes saw himself or was worshiped as a deity.

Do any halachic sources deal with the permission (or lackthereof) in mentioning this name?


texts:
In what instances to kibbud av v'em apply to a parent who has become less religious?

For example, of the following points, which battles are worth fighting?

Kashrut
Shabbat
Chaggim
tzniut

As always, CYLOR.


texts:
.שעטנז.
I'm asking about the literal meaning behind the word, its etymology, etc.


texts: Years ago it was a popular custom that a Chasan would give out cigarettes to his friends. Nowadays some still do so, however as smoking has become less popular so has this Minhag. What is the source and reason that a Chasan gives out cigarettes?


texts: Esav is coming with 400 men - is there a significance to the 400 men?

texts: In Parshas Vayishlach Eisav comes to meet Yaakov with 400 men. Is there a significance to the amount of men that were with Eisav?


texts:
Reuven calls Shimon to ask if Shimon may stand inside a parking spot and reserve it  until Reuven gets there in five minutes. While standing there, Levi pulls up and directs Shimon to vacate the spot so that he can park there.

Assuming that they live under the sovereignty of a non-Jewish government without any specific law on the matter, is Shimon obligated to step out of the spot so Levi can park there?

What if there was a law forbidding people from standing in parking spots? Does Levi have any halachic basis to ask Shimon to leave?


texts: Who organized the different trope tunes used in Ashkenazic Scripture reading?

texts:
Most Ashkenazic Scripture reading that I have heard uses a different trope tune for each of these readings:

Shabbat, Yom Tov and weekday Torah reading
Haftarah reading
High Holiday Torah reading
Ruth, Kohelet (Ecclesiastes), Shir Hashirim (Song of Songs)
Eicha (Lamentations)
Esther

2 (main) questions:

Why do we need a different rope for each of these? Why not use the same one for all? When was this decided?
Who created or organized the tunes that we use? I know that there are some variations such as Chaba"d, Germanic, etc. I'm more curious who and when the initial system of the various tunes began.

My question mentions Ashkenazic as that is what I am familiar with. If there are Sephardic traditions that follow this theme of having different tunes throughout the year, feel free to describe and comment on them, as well.


texts: Were the "Mi'yaldos ha'ivri'yos" non-Jews?

texts: In his commentary the Abarbenel says that the two midwives mentioned in Shemos (1-15) are non-Jewish Egyptian women. Is there any way of reconciling his explanation with the more popular understanding, based on Chazal, that it is referring to pious Jewish women?


texts: Do I make a bracha on smelling marijuana?

texts:
When we smell a nice plant, we make a blessing on it -- either בורא מיני בשמים, or בורא עשבי בשמים, depending on what kind of plant it is. (Shulchan Aruch, Orach Chaim 216)

Ignoring, for the moment, the question of marijuana's permissibility (spoiler: it's forbidden, according to most opinions); would one inhaling vaporized marijuana make that bracha (presumably בורא מיני בשמים)? Marijuana doesn't smell good, by itself, but it can make a person feel good.

I guess the question can be boiled down to: is the bracha on smell triggered by an olfactory sensation, or by a הנאה (enjoyment) that comes through the sense of smell?


texts:
What was the name of Tzipora's mother (Moses's mother-in-law)?

There are a lot of wives mentioned in the Torah, but the names of some aren't mentioned even though they are important. So I was curious about this particular one.


texts: Painting the backs of tefillin straps black?

texts: I've heard and seen religious Jews painting the backs of the tefillin straps black, and they claim a kabbalistic reason somewhere in the Schulchan Auruch. Does anyone know anything about this, the reason, and source?


texts: The Yud and Hey in creation (Isaiah 26:4)

texts:
Isaiah (26:4) is usually translated: "Trust in G-d forever, for in Y-ah, [who is] G-d, is the everlasting rock." However, the prefix translated here as "in" can also mean "through" or "by"; and the divine name Y-ah is spelled yud-hei, the word for "rock" (tzur) can also be taken as a verb meaning "to form", and the word for "everlasting" ("olamim") can be taken to mean "worlds". Thus, the verse can be mystically translated as: "Trust in G-d forever, for with the letters yud and hei G-d formed the worlds." Based on this (and other verses), the Sages say that G-d created This World with the letter hei and the World to Come with the letter yud. (Menachot 29b)

Rebi Yehudah bar Rebi Eloy elucidated: The Holy One, Blessed is He, created two worlds, one with a Heh and one with a Yud. I do not know if the World-to-Come was created with a Yud and This World with a Heh, or if This World was with a Yud and the World-to-Come was with a Heh. But then it says,"These are the generations of Heaven and Earth in the creating of them (behibar-am) . . ." (Bereishis 2:4); don't read "behibar'am" (i.e., in the creating of them) but "b'Heh bar'am" (i.e., with a Heh they were created). Thus we see that This World was created with a Heh and the World-to-Come was created with a Yud. (Menachos 29b)

Anyone who knows what the Yud and Hey stand for? or how to define their meaning in these explanations?


texts: Is it okay to drive a car on the Sabbath?

texts: The Written Torah mentions little about creating a fire on the Sabbath, if I remember correctly. By starting a car, I'd think I would be starting a fire. Is a Jew allowed to do this? Why or why not?


texts: Definition and origin of the division between interpersonal and God-related Mitzvot

texts:
"...for transgressions between a person and God, Yom Kippur atones; however, for transgressions between a person and another, Yom Kippur does not atone until he appeases the other person." Mishnah_Yoma.8.9

IIRC the Torah does not make any distinction between Mitzvot.

What is the origin of the division between interpersonal (בין אדם לחבירו) and God-related (בין אדם למקום) Mitzvot?
What are the criteria for the division?
Did anybody attempt to systematically classify the 613 Mitzvot by those criteria?

Please assume the question is not self-evident, for example, murder, physically hurting others, honoring parents, Tzedakka, etc.


texts: An example of doing something for no reason

texts:
I see that on Shabbos it is forbidden to move a utensil (with the exception of books and food (brought in the next sif)) for no reason.

But what does that mean (no reason)?
Examples (sources)
If a person is moving it there is a reason.

Related:
https://www.chabad.org/3775904/#v19


texts:
If one person made a mistake or abused the chometz sale system by selling something that he does not own, would that affect the overall sale between the Rabbi of the community and the non-Jew?

For example if I indicated the wrong address on my document of sale, when my agent, the community Rabbi, goes to sell all the communal chometz does the fact that my document, which is in error, in any way invalidate the total overall sale?


texts: Automation on Shabbos (Artificial Intelligence etc)

texts:
I know there has been plenty of halachic literature written about automation on Shabbos as far as timeswitches, eBay bids etc go, but are there any authoritative sources for halacha about artificial intelligence based automation on Shabbos?

Artificial intelligence, speech recognition and related technological systems are steadily improving at the moment.  It isn't too hard to imagine that the virtual personal assistants such as Amazon Alexa, Google Assistant, Microsoft Cortana, Apple Siri etc will soon be capable of monitoring what we want without us explicitly asking them to do something (assuming that would actually be socially acceptable).  If such a device monitors what we want on Shabbos and takes action, would this be a problem if we don't explicitly ask it to?

I'm envisaging systems which use a variety of sources of data - sensors built into our homes, built into the devices that are around us that we give permission to an app to access.  The app then uses all of this data to establish our personal habits and predicts what we are likely to need in advance.  For example, it saves us electricity by turning the lights off after we go to bed, but turns them on when it knows we are likely to go into that room if it isn't very light in there.  It is predictive, and we can't be sure that any particular action will necessarily trigger a specific outcome (actually we probably could, but those are easy to avoid).  I'm imagining a world where systems like this may be pervasive, and we're not conscious of relying on them, and they are likely to exist everywhere - in the streets we walk down as well as in our homes, in buildings we go into and walk past etc.  Such systems would most likely become taken for granted and would exist very much in the background - things would just happen to make our lives easier without our conscious effort. Eg. We may not even be aware that the lights go off when we have gone to bed and come back on before we come down in the morning.

This is different from the case of timers, which are intentional (programmed) and near-certain to take effect (barring power outages).  It is also different from the case of motion-sensor lights, where our action triggers an unwanted outcome.  Profiling by AIs adds more layers of indirection (maybe like a grama?) and uncertainty, with the AI passively monitoring our actions without us directing it, building a model over the course of weeks or months, applying that model to take actions on its own, and tuning the model as it goes.  In some cases actions may take place purely based on trained data or in others they may be triggered by a combination of a sensor and learned behaviour.

Additionally, there may be cases where it isn't necessarily clear whether an action even is a melacha. For example, if we are planning on eating out on Shabbat with a family who live the other side of town - an hour's walk away and one of our kids is ill and we decide not to go, the system could notify them that we will not be coming simply because it has heard us saying so, and will then tell us that we don't need to worry about them waiting for us and us not turning up.  Has a melacha taken place here? I am not sure.


texts:
What are the halakhoth regarding unglazed terra cotta flower pots? Does it absorb? Can it be kashered, and if so, how?

Sephardic rulings preferred, but will take any sources.


texts: Is there a book / document that explains the proper use of kamatz katan in the Torah?

texts:
I am a Ba'al Kri'ah. I am quite confused regarding the rules of "kamatz katan". Another Ba'al Kri'ah explained that a kamatz katan occurs when a kamatz is used in a word (usually a verb) when the root of the verb usually has a cholam. Examples are "shomru" (originally "shomer") "roshei" (originally "rosh") and "chodsheichem" (from "chodesh").

I can understand hwo to follow this rule. However, I understand that the kamatz jatan applies to people's names as well as in "Ochran" and "Kozbi". There may be other rules as well. Overall, I'm confused. Is there any general rule or clear document that explains how kamatz katan works?


texts: The question is for food on Yom Kippur, or Gebrokts or Kitnyos on Pesach (for those that do not eat them), are they Muktzeh?


texts: In the Minhag Rheinus, we have piyutim which are added by ma'ariv and shacharit on yom tov, as well as on certain Shabbatot. While I am aware of the position of some of them (Yotzer, Ofan, Zulat, kerovot) I am unaware of the actual position certain of the others, namely the ones by Ma'ariv and the Ahavah (the only fromm schul in my area being a Chabad). Is there a chart anywhere which lists the positions of the remaining piyutim?


texts: Someone told me if there's food under my bed and I sleep in the bed I can't use the food because it becomes tamei. Is there a source for this?


texts:
Vayikra 23:40 provides the commandment to take up the 4 species on Sukkot:

וּלְקַחְתֶּ֨ם לָכֶ֜ם בַּיּ֣וֹם הָֽרִאשׁ֗וֹן פְּרִ֨י עֵ֤ץ הָדָר֙ כַּפֹּ֣ת תְּמָרִ֔ים וַֽעֲנַ֥ף עֵץ־עָבֹ֖ת וְעַרְבֵי־נָ֑חַל וּשְׂמַחְתֶּ֗ם לִפְנֵ֛י יְהוָ֥ה אֱלֹֽהֵיכֶ֖ם שִׁבְעַ֥ת יָמִֽים׃
"And ye shall take you on the first day the fruit of Hadar tree, branches of date palms, and bough of 'avot tree, and willows of the brook, and ye shall rejoice before the L-RD your G-d seven days."

What is/are the biological species of "עַרְבֵי נָחַל" most commonly used/sold today for the arba minim  and hoshanoth (e.g. in the U.S. and/or Israel)?
Related: Arvei Nahal - Acceptable Species


texts: If the one reading from the Torah (whether it be on Mondays, Thursday, Shabbos, etc) has to say the bracha of "Ha-Gommel" when should it be recited? Is it ok to say it after the last aliyah before he recites Kaddish. Or perhaps this is an interruption ("hefsek") and should be said after the one reading from the Torah ("bal koreh") says Kaddish?


texts:
Long passages of Masechet Succah discuss the requirements for the Schach and the walls but I don't find a discussion of what constitutes the floor.

I can think of two related Nafka Minot (Halachic applications):

Usability:

Many Haredim in Israel that live on 2-5 floor make their Succos on "temporary balconies" - supported by metal pillars and the floor made of metallic railings. How far should those railings be one from another to constitute a usable floor for a Succah?
The Mishnah says "העושה סוכתו בראש האילן", however, it does not elaborate where it requires a steady floor or the branches suffice. Let's stick with the latter - I think that 10'-15' branch is enough for one to eat comfortably on a tree. How strong and dense should the branches be to constitute a Succah's floor?

Measurements:

Both the Schach and the walls are measured from the Succah's floor. Also Gemmorah mentions אצטבא that is used to lessen the height under 20 Ama. How strong and dense should the floor be to constitute a Succah's floor for that measurement?  For example with the tree - if the Schach is 25 Ama high, how strong and dense should the branches be over 5 Ama from the ground to measure the Schach from it?


texts:
There is a custom to say Pesukim from Tehillim 119 based on a person's Hebrew name when they are sick. (See, for example, here and here.)

How are these Pesukim said? For example, my name is דניאל חיים יצחק. Would I say the blocks of eight Pesukim for each letter in that order, including repeats? Would I do it alphabetically - אדחילמנצק? Would I go in order of my name without repeats - דניאל חם צק? Would I factor in ben (mother's name) in any of these versions?


texts: PTIJ: What type of grapes is the Messiah buying? Why does he need them?

texts:
Pesikta Rabbati 36:

שנו רבותינו בשעה שמלך המשיח נגלה בא ועומד על הגג של בית המקדש והוא משמיע להם לישראל ואומר להם ענוים הגיע זמן גאולתכם
Our Rabbis taught: 'When King Messiah is revealed, he will come and stand on the roof of the Temple, and announce to Israel, and he will say to them "Grapes! The time has come to purchase you!"'

Why does the Messiah need to buy grapes? What type of grapes is he buying? And what does he intend to do with them?

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


texts: Have known him OR to have made him known

texts:
Bereshit 18:19 starts with the words 'For I have known him (כִּי יְדַעְתִּיו)', the Sefaria website translates these words as 'For I have singled him out', Rashi as 'I know him intimately'. In line with these I also found: 'For I know him, that he will...' and 'I have given him special attention so that he will...' The focus here seems to lay on the idea Avraham is given a special role or special attention in order for him to teach his children and his household after him to keep the way of Adonai.

I'm familiar with the meaning of the root ידע. But I noticed the word יְדַעְתִּיו only occurs once in the whole Tenach. I'm not so familiar with all the grammar rules, but I noticed in my dictionary  the following under the root, יֻדַּע ,ידע; to be told, to be made aware, to be informed, to become familiar with.

This is why I wondered if there is a possibility to render or understand this verse as: For I have told him, taught him, made him aware, informed him, so that he would teach etc.. in order to teach it seems logical that Avraham 'learned' and 'got familiar with', 'got knowledge of' the ways of Adonai, and it would also fit with Bereshit 26:5 Avraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.. which he would teach his children and his household after him. It would also add to the idea that Avraham is given a special role or special attention in order for him to teach.

Should I understand these words כִּי יְדַעְתִּיו , to have such meaning? Is it a idiom to express such a thing?


texts:
The Temple Institute wrote,

"Likewise, pilgrims brought the firstfruits from their own fields and
orchards, of the seven fruits of the land of Israel mentioned in
Deuteronomy: Figs, grapes, dates, pomegranates, olives, wheat and
barley."

Then on the next page, the Temple Institute put out an illustration of a seven-tiered basket:

Their explanation of the photo is as follows:

Special seven tiered baskets were employed to
display the firstfruits. The fruits were arranged in ascending order
of importance:  the bottom basket contained barley.  This was followed
by wheat, olives, dates, pomegranates, and figs. A dove was set on the
top.

My question:
Who used the "Special seven tiered baskets" that "were employed to display the firstfruits"?
I can't tell, from their explanation, whether these "Special seven tiered baskets" were employed by the priests/Levites and/or the common observant Israelites? Who fashioned these "Special seven tiered baskets"? Were there only two in the Temple? Were there several? How many?
(I'm also interested in some details about the content and arrangement of these baskets and will post additional questions about those, depending on what I learn from answers to this question.)


texts: Is it a mitzvah to refine one's character?

texts:
We take it as a given that it's important to refine our character because we'll be a blessing to the people around us, commit fewer transgressions and perform more mitzvos. But do we have a source for the the mitzvah to refine our character?
One possibility is piru u'rivu, be fruitful and multiply. It's the very first commandment. If it only meant "reproduce a minimum amount" as it's usually interpreted, it would've sufficed to say rivu.
"Be fruitful" is something else. It means bear fruit. A soul's mission in this world to bear fruit. Call it love, service, creativity, healing... any deed you do that sustains and sweetens the world is a fruit on your tree, and you want to bear fruit as often as possible.
If refining character is a necessary to bear more fruit, then refining character is a mitzvah.
Thoughts?


texts:
What's the source in the Talmud for the mechitzah? I have yet to run across it.

Also as an aside, I've been to a lot of Synagogues from Talmudic times, and I have yet to find any mechitzah type of division.


texts: Why is it our responsibility to bring a Chatas for the Moon's sin?

texts:
In Parshas Pinchos (Bamidbor 28:15), in the obligation to bring a Korban Chatas (sin offering) on Rosh Chodesh, Rashi brings two explanations:

1) It is to atone for "טומאת מקדש וקדשיו" (defiling temple vessels) without knowledge, and Rashi says: "ללמדך שמכפר על שאין בו ידיעה לא בתחילה ולא בסוף, שאין מכיר בחטא אלא הקב"ה בלבד" - which makes senses because a Chatas is appropriate for a sin done b'shogeig (unintentionally).

2) According to a Midrash Aggada, it is to atone for the fact that HKBH reduced the moon (different opinions on what exactly the punishment was, but probably reducing its glow, rather than its size, and also waxing/waning): - "ומדרשו באגדה אמר הקב"ה, הביאו כפרה עלי על שמעטתי את הירח". (Incidentally, Rashi's loshon is a bit strange because it doesn't actually mention the Moon sinning?)

According to the second opinion, why should the Bnei Yisroel be responsible for making up for the Moon's sin? And as this is an aggada, and presumably the moon didn't actually "sin", its pretty hard to understand this as a reason to bring a chatas.

Also, why is the second answer needed? Is there something deficient in the first answer?

TIA


texts:
a) Is there any source that mentions the need for one to have a סדר to learn about תפילה?
b) Is it better to have a סדר learning about תפילה with a chavrusah or by one's self?
Since today we use siddurim with translations available, should one's primary focus be on translation of the words, the deeper meaning of the words, or both?


texts: Is the concept of Hell or Gehenna detailed in Rabbinic literature?

texts: Is there any rabbinic literature on the details of the concept of Hades, which is also commonly understood as Hell; and what kind of people deserve to be punished there?


texts:
According to the Gemoro in Yuma (28B) the forefathers already observed the Torah in it's entirety (according to the understanding of Ramban and the Shaloh in Toldot Adam, Beit HaBechira 4), additionally Noah must have had a certain concept of Jewish law since he was commanded about the ark in terms of the pure and impure animals.
It therefore follows logically (I think) that the average Jew was at least aware to some degree of the life/laws/wisdom of the Torah and may have even abided by it.
If so what happened by Matan Torah that we celebrate each year?  It seems that it can't just be the teaching of the Mitzvot (informationally) because that wasn't new to the Jew. Is it just that it became "generally accepted practice"?
Looking for some insight
Thanks in advance


texts:
According to my siddur (p. 231 of The Complete Artscroll Siddur), one makes a shehechyanu upon buying new clothes, and a malbish arumim upon putting them on once acquired. (I have heard from other sources that shehechyanu is made upon putting them on.)

But how would one make any bracha during or immediately after putting on clothes that require a full change? Is the procedure to make the bracha before putting on the clothes, or does one put on the clothes, ritually wash the hands, and then make the bracha?


texts:
According to this write up of the development of the various forms of Kaddish, the Kaddish began in Second Temple times as what we now call the "half-Kaddish." Then a section was added for the Rabbis (kaddish Derobonon) and later,

  By Talmudic times, it became customary to conclude the prayer service with the Kaddish. A sentence was added (the line beginning titkabel, "let be accepted") that replaces the passage for the rabbis and disciples and asks God to accept all prayers that were recited. This Kaddish is called Kaddish Shalem (Whole or Full Kaddish) and is still said by the chazzan at the end of the service. The full Kaddish includes two sentences, added to the Half Kaddish around the eighth century, that reflect the traditional yearning for peace (Yehei shlomo rabba and Oseh shalom).

Later there is record of the Orphan's Kaddish:

  The first mention of mourners saying Kaddish at the end of the service is in a thirteenth century halakhic writing called the Or Zarua. The Kaddish at the end of the service became designated as Kaddish Yatom or Mourner's Kaddish (literally, "Orphan's Kaddish").

In the creation of this form, a line is removed -- the line beginning Titkabel.

What is it about this line that makes it inappropriate for the Orphan's Kaddish? Was the removal simply to differentiate the two forms?

Related.


texts: Drinking medicine with a straw on shabbas

texts: I saw on Revach.net questions about drinking with a straw and it mentioned that the Mahrsham held that drinking medicine from a straw might be considered a shinui and permitted on shabbas. Does anyone know where this Mahrsham is?


texts: Reference to future Kings of Edomites in Breishit 36:31

texts:
I have been looking for an authentic Jewish approach to the question of the unique instance of the highly specific future reference in Breishit 36:31:

  ואלה המלכים אשר מלכו בארץ אדום לפני מלך־מלך לבני ישראל
  These are the kings who reigned in the land of Edom before any king reigned over the Israelites.

but I can only find Christian commentators. Are there Jewish sources that discuss this issue (e.g. did the Jewish people know the future Edomite kings before they came to power, why are there no other similarly specific references to the future in the Chumash, is the text authentic or addition, etc.).


texts: Why wouldn’t G-d allow the decree against the Asarah Harugei Malchus to be overturned?

texts:
In general, a bad decree from G-d can be overturned through repentance and davening, while a good one can never be revoked. (This is a major theme in the books of Yirmiya and Yonah, among others.)

Yet, when HaShem decreed that the 10 martyrs should be killed, when the angels pleaded in their defense, HaShem said that if anyone says another word, He will destroy the entire world (paraphrased from the piyut in Yom Kippur Mussaf, page 590 in the Artscroll Machzor). Why is this case different? Why wouldn’t HaShem allow their case to be argued, as in other decrees of evil?

Granted we see such responses in cases like HaShem refusing Moshe’s pleas to enter Eretz Yisrael, but at least in those cases it’s a simple “no.” Why here does he not only refuse their pleas but also threatens to destroy the world if they continue?


texts:
If God won't kill us, we won't be hit by a lightning.

If He wants our death, a lightning rod won't defend us.

Same reasoning could work for seat belts.

Which is, on my opinion, a false reasoning. But why?


texts:
There is a general rule in Halacha that someone occupied with a mitzva isn't obligated to interrupt themselves to do another mitzva. This is known as " עוסק במצוה פטור מן המצוה".

My question is, what kind of mitzva does one have to be engaged in, and what kind of mitzvos are they exempt from while occupied with said mitzva?


texts:
If a child buys and gives a Talis as a present with money he earned, is the adult that wears it doing a Mitzvah D'oraisa each time ?

A Talis requires Tzitsis only if it is yours, but not if it belongs to someone else. [Shulchan Aruch 14/3]

In Choshen Mishpat [235/1-2]it is clear that M'dirabonon a child can sell or give a gift, but only if he doesn't have a "Apetrapus" manager.

The questions are:

1 - Does a child living by his parents have the same din as a child with an apitropus?
2  - Even if he can give a present, does that mean that it is considered the receivers for a Mitzva D'oraisa?

We do find by the esrog that receiving an esrog from a child can be problematic. [see Shulchan Aruch 658/6]


texts: What is the proper grammatical usage of *hamentaschen*?

texts:
Possibilities:

singular / plural

hamentasch / hamentaschim

(as seen here)

hamentaschen / hamentaschen

I believe the second option prevails colloquially. Is there a correct/incorrect usage of this Yiddish word? Does it matter?


texts: Prohibition against entering the bedroom of a married couple?

texts: My local Rabbi told be that it is forbidden to enter the bedroom of a married couple. What is the source for this? Does this only apply to a couple whose marriage is recognised by Jewish law? When does this prohibition cease (like a widow for example?) At what age does this prohibition take effect (boys over the age of 9?)


texts: Why did the animals of Ninveh have to fast and wear sackcloth?

texts: In Yona 3:7-8 we find that the people of Ninveh included the animals in their teshuva process. Why make the animals fast and don sackcloth? How was this part of the teshuva process?


texts: What are the minimum amount of tehillim (psalms) one must recite before concluding with kaddish?

texts:
For example many on shabbbos mevarchim recite all of tehillim and when someone finishes a book kaddish kaddish is recited.

Does it need to be a whole book for kaddish to be said or is there another amount that is the minimum amount of tehillim that must be said?


texts: How do we understand the idea of something missing from the mishnah חסורי מיחסרא והכי קתני?

texts:
The gemoro often reconciles the argument of a mishnah with other evidence by saying
חסורי מיחסרא והכי קתני    - there is something missing from the mishnah and this is how you must learn it. See for example Shabbos 37a at the top.

How do we understand this idea of something missing from the mishnah?

Could it mean

(a) “the mishnah is taught in a short form to make it easy to remember and if you examine it, it is obvious that something is lacking” or

(b) the mishnah is actually lacking a bit

or (c) some other explanation?


texts: I was recently discussing the prohibition of studying "shitrei hedyotot" (loosely translated as secular studies). But when looking at a debate of the Rabbis in Talmud Bavli Sanhedrin 21:b-22:a the word hedyotot is there but it's referring to Samaritans, who are definitely not secular. So what does hedyotot actually mean? Is it a derogatory word?


texts:
I’ve read on this site that teshuva fixes all sins except the ones done between you and someone else, like stealing someone’s shoe for example.

If teshuva does work, will that take away her soul which is connected to yours and take away the severe punishments when one passes away? Also does it take away the part one is reincarnated into a dog?

PLEASE DO NOT DELETE MY FELLOW YIDIN IM ASKING THESE QUESTIONS BECAUSE THE OTHER ONES SIMILAR DIDNT FULLY ANSWER THESE TO AN EXTENT.


texts:
I dont know if this type of question is allowed but I was told to ask it here

The symbol  is on some restaurants in the NY tri-state area (like Crumbs Bake Shop for example) and I have heard of quite a few people that eat at establishments that are under the OKS.

What are the issues with OKS?

I asked a reliable source who works for a reputable hechsher who said:

  OKS is not considered a reliable hechsher

Of interest in responses:

Official policies of the organization
Ability of the organization to execute on those policies
Official policy of other kashrut organizations regarding OKS

Not of interest:

Stories of what you've heard "through the grapevine"
Stories about what individuals do or do not hold by this hecksher.
General pontification on kashrut, the state of kashrut in America, how delicious the cupcakes must be, recipes, culinary wisdom, or the like.

Thanks!


texts: Are there still American shuls that spit during Aleinu?

texts:
As I am sure many of you know, there is a historical practice of spitting during Aleinu.  A discussion of the origin of the practice can be found here.

I have davened at Conservative and Modern Orthodox shuls, but have never seen anyone spitting (not even a fake little ptoo-ptoo).  Are there some communities in America where this minhag is still common?  What about in Israel?  Do they use a spittoon (like a little cup kept in their shtender) or spit right onto the floor?


texts: How demanding should parents be of the honor due them?

texts:
The Shulchan Aruch says:

  It is forbidden to burden your children by being particular about them honoring you. [This is so that] you will not pose a stumbling block before them, rather you should forego [your honor] and close your eyes to their actions… [Yoreh Deah 240:19]

What is the source for this law?  How far does it extend? Do you know other statements to the effect that parents should not be too demanding of their children of the honor due them?


texts:
Taking as vague definitions:

isolationism: the principle that states should mind their own affairs
interventionism: the principle that the state has a moral responsibility to intervene in the affairs of foreign states

Does halachah (or do extra-halachic sources) have analogous concepts, and if so, what are they and the guiding principles for their application?

To put it in somewhat more concrete terms: does nation A (in the modern sense of country) have responsibilities to nation B or the people of nation B, or does the concept of responsibility towards fellow man only exist between individuals and other individuals or unincorporated communities?

Edit: Thanks for all the detailed and informative replies! I should have been more clear and I apologize for that, but I am interested in two things:

Does halacha deal with ethics at the nation-state level? @Will has helped me see that an important part of my question is, does halacha generalize to this? If it doesn't, the next question is pretty much moot.
@avi raises the question, what kind of intervention do I mean? I was thinking in particular of military: does halacha prescribe military intervention at the state level? But let's open it up; does halacha make prescriptions of any kind, military, trade, non-military? Or is the issue completely vague?

@Will, your remarks about the true motives of nations are well-taken, but let's suppose for argument's sake that nation A has absolutely reliable information of atrocities committed by nation B. If this is true, does nation A have a moral responsibility to perform a military intervention?

What raised this question for me was learning the other day that North Korea has a system of concentration camps for persecuting its own people. I began to wonder, is there a halachic perspective that says, yes, this means there is a moral responsibility on other nations to stop this from happening through military force? But I thought the general question would probably be more illuminating.


texts: Is typing or writing the same as "saying" for the sake of Sefirat Ha'Omer?

texts:
In an effort to ensure that we only count the Omer with a bracha properly, we are careful not to say what day it is until we have counted formally -- this is discussed and explored here.
But is writing or typing the same as "saying"? If I write out a Dvar Torah before I daven ma'ariv and include "Today is Lag Ba'Omer" or if I am in an internet chat room and I write "in a few minutes I will count 37 days of the Omer" do those count as having "counted" so as to prevent my saying the bracha?
I'm not sure if there are other cases in which one is commanded to speak something to such an analogous extent that there is a concern over writing it but if there is another situation, do the laws of writing vs. speaking apply there as well?


texts: Why does parshat bamidbar repeat census information?

texts:
It seems that the 3rd aliyah in Bamidbar needlessly repeats the information given in the 1st and second aliyah

First Aliyah: Lists the leaders of each tribe

Second Aliyah: gives us the census information for each tribe

Third Aliyah: Describes the order the Tribes camped in.

However, the third aliyah also retells us the leader of each tribe as well as the population of each tribe. Don't we already know that information from the first two aliyahs?


texts: גמר חתימה טובה gender

texts: During the nine and a half days ending with Yom Kipur, we wish each other "גמר חתימה טובה" (an end to the good signing). This seems very strange. Shouldn't it be "גמר חתימה טוב" (a good end to the signing)?


texts:
While visiting Japan, Donald Trump was served a hamburger at a lunch with the Japanese Prime Minister. (See here.)

One of the halachos of bishul akum, the restriction of eating even kosher food which was cooked by a non-Jew, is that it is only a problem if the food is oleh al shulchan melachim, it would be served at a royal table (Y.D. 113:1). This standard has commonly been applied in modern times as that which would be eaten at a state dinner (see here for example).

Does Trump's hamburger mean that now hamburgers are subject to the restrictions of bishul akum in Japan? Does one ruler's culinary taste, particularly if it determined the menu of a diplomatic meal, affect the status of oleh al shulchan melachim?


texts: Where did the 70 elders (High Sanhedrin) sit in the wilderness?

texts:
All the depictions of the tribal camps around the Mishkan in the desert show that the tribe of Levi was surrounding it and Israel were not allowed in there.

I don't recall a reference to a specific place of the elders, instead, they were following Moses here and there

So where did the 70 elders sit in the desert?


texts: "לְחֹדֶשׁ שְׁנֵים עָשָׂר" in the Megillah and Al Hanisim

texts:
As I was reading Al Hanisim this year, something odd struck me "לְחֹדֶשׁ שְׁנֵים עָשָׂר" - the 12th  month. What  struck me was that  this year is a leap year so we actually celebrated Purim in the 13th month Adar Sheini (bet).
     What is the significance of mentioning לְחֹדֶשׁ שְׁנֵים עָשָׂר, it seems to imply Purim should be in the 12th month - which halachically is not so....?

Also, based on Why is Purim on Adar II during a leap year?, thanks @Yishai, I would like to add to my question -Why does the megillah emphasize  "bi-Shloshah Asar le-Chodesh Shneim Asar" - that Purim was in the 12th month?


texts: Why does it get darker in Israel quicker?

texts: Why is it that it gets darker in Eretz Yisroel quicker than in the USA, making for a shorter Ben Hash'moshos?


texts: Placing blood of Korban Pesach on One Doorway or All Doorways

texts:
In Egypt, prior to Yetzias Mitzrayim (the Exodus), was the mitzvah of placing the blood of the korban Pesach on the doorposts applicable to all the doorways of the house or only on one of the doorways?

Was it like the mitzvah of mezuzah where each doorway requires a mezuzah, or was it like the mitzvah of Chanukah where one places only one menorah per house (ignoring possible issue of maris ayin)?

(asked by my 8 year old son)


texts: Kaparos for a pregnant woman -- why the extra chicken?

texts: From Sidur Tehilas Hashem, Sidur Rav Amram, and Nitei Gavriel Hilchos Yom Hakipurim 10:20 you take additional chickens for Kaparos for a pregnant lady in order to cover the fetus. What sin (or sins) has the fetus done that it requires a Kapara?


texts:
I have heard la'briut and gezuntheit, and a Sephardic (Lebanese) Jew recently taught me 'tai-shi'.

What are other words or phrases which are used to respond when someone sneezes?


texts:
-The Talmud says, in two places, "He who reports a saying in the name of its author brings deliverance to the world." [Megillah 15a; Chullin 104b]

-The Talmud is very careful to always attribute its teachings.  The above is credited to Rabbi Elazar.

-Rashi and the Rambam did not generally attribute teachings in their writings.  But then, their purpose was to summarize, to compile, to organize.  They could have cited sources in footnotes, but didn't.

-Many later commentators cite Rashi and the Rambam as if they were the originators of teachings.  For example: "See Rashi on Exodus 4:3".  They could have looked up the original in Talmud or the midrashim, and credited it, but didn't.

-So why did Rashi, the Rambam, and many later commentators not follow the Talmudic injunction?

(If someone wishes to argue: "All rabbis quote their masters and it all goes back to Moses anyway, so why bother with names?", then why did the Talmud report that teaching and follow it scrupulously in every single page?)


texts:
The Gemara is Shabbos(Chuf gimel amud beis) says:

Haragil Bner Havin Lei Bonim Talmiday Chachamim

(very loosely translated) A person who is studious with the mitzvah of lighting will have children who are Sages.

The question is why his Children and not himself?


texts:
Can one wear the leather Chalitza shoe during Tisha B'Av, despite the prohibition of wearing leather shoes?
(You might think this applies as well to Yom Kippur, but it states in Beitza 36B that Chalitza can't be performed on Shabbos or a holiday (like Yom Kippur), which seemingly shouldn't affect Tisha B'Av, since it isn't a "full holiday" in the sense of prohibiting Melacha.)


texts: Is there an inyan to eat Cheesecake on Shavuos?

texts: I know everybody does it, and I know there is an inyan to eat dairy, but is there an inyan specifically for eating cheesecake on Shavuos? And if so, where does it come from?


texts:
I noticed that the Artscroll siddur puts a line in אל-בני | ישראל at the beginning of the third parsha of Shema, which tells you not to merge the words together.  Are they correct?

The yud at the end of בני is not pronounced, it's a nach nistar.  It does sound like a yud, but if the following letter was one of בגדכפ"ת, it wouldn't have a dagesh (first example that comes to my head: בני גד and בני דן at the end of Naso).  That indicates that to the contrary, the words are supposed to be merged together.


texts:
I have an older Nach (Neviim and Kesuvim) with an unhelpful source list, an older Toldos Aharon.

I would like a better source list to cross reference the pesukim to Chazzal, to supplement my Nach so I don't have to replace it.

I am not looking for a search engine to enter words into. I would like a list going passuk by passuk just like the Toldos Aharon.

Online or book form suggestions welcome.


texts: Questioning the Rambam's Reasoning on Yovel / Shmita

texts:
In the answer to the question Why is Shmita only Rabbinic Nowdays? it quotes the Rambam as requiring that each tribe be settled on their tribal plot:

משגלה שבט ראובן ושבט גד וחצי שבט מנשה, בטלו היובלות--שנאמר "וקראתם דרור בארץ, לכל יושביה", בזמן שכל יושביה עליה: והוא שלא יהיו מעורבין שבט בשבט, אלא כולן יושבים כתקנן.
Once the tribe of Reuben and the tribe of Gad and half the tribe of Menashe were exiled, the Jubilee ended, as it says "and proclaim liberty throughout the land unto all the inhabitants thereof" when all its inhabitants are on it, and they cannot be mixed up tribes with tribes, rather each sitting as appointed [in their tribal plots].

All the tribes were originally intended to settle on plots in the land of Israel.
How is it possible that Yovel / Shmita etc depend on all the tribes being settled on their allocated plots in the Land of Israel, when in fact some settled on different plots outside the land of Israel east of the Jordan river, not the plots they were originally intended to settle on west of the Jordan river.
The laws of Yovel / Shmita had to have been given at Matan Torah, but the 2 1/2 tribes only decided to settle outside the land of Israel on the east side of the Jordan some 40 years later.  I know the division of the land only occurred after the land was conquered, but the issue is that a requirement for them to sit on their appointed plots would clearly seem to have meant their appointed plots in the land of Israel.
So it seems to me that either biblical Shmita was never in effect, because all twelve tribes never sat on plots in the land of Israel, or that this can not be a requirement for biblical Yovel / Shmita.
Does everyone agree with Rambam on this issue and what are Rambam's sources for his claims.


texts: In Yemenite Nusach, what are the differences between Shami and Baladi?

texts:
In my curiosity of possibly attending a Yemenite minyan on Shabbat, I viewed this directory of Yemenite congregations in the U.S.

The last column lists 2 nuscha'ot - Shami and Baladi

As I am a neophyte in this area, can someone explain what these terms mean and highlight or summarize some of the differences in prayers, specifically Shabbat prayers or any other differences?

Specifically, if I were to enter one of these shuls on Shabbat, what idfferences would I notice? I am Ashkenazi Orthodox and daven Nusach Ashkenaz. My Hebrew is fluent. Entering this type of shul is a new experience for me. Would I have an easier time "adjusting" or feeling comfortable / following along in one nusach of the other one?

For the curious, I may try the Ymenite minyan in Boca Raton in a few weeks, as I may be in that area visiting someone.


texts: What's the heter to ask a non jew to fix a sukkah on yom tov

texts:
The Mishnah Berurah 637:1 says its forbidden to build a sukkah on yom tov or to fix the schach if it fell off. However, through a non jew יש להתיר, he says it's permissible.

Im curious what is the heter. My impression is building a sukkah is a melacha doraisa, either binyan, or at least setting up the schach should be the melacha of ohel. My understanding is the issur derabanan of asking a non jew to do melacha is alleviated when it's שבות דשבות במקום מצוה, when you're asking them to break a derabanan for the  sake of a mitzvah (SA 307:5). Here if the melacha is doraisa, how can you ask them? Or does he mean hint to them (not sure if that helps)? Or here since it's the issue of not having a sukkah, there's more leeway?


texts: What Feast Day/Holy Day is spoken of in Judith 16, and is it still observed today?

texts:
Judith 16:24-31 (DRB) And the people were joyful in the sight of the sanctuary, and for three months the joy of this victory was celebrated with Judith. 25 And after those days every man returned to his house, and Judith was made great in Bethulia, and she was most renowned in all the land of Israel. 26 And chastity was joined to her virtue, so that she knew no man all the days of her life, after the death of Manasses her husband. 27 And on festival days she came forth with great glory. 28 And she abode in her husband's house a hundred and five years, and made her handmaid free, and she died, and was buried with her husband in Bethulia. 29 And all the people mourned for seven days. 30 And all the time of her life there was none that troubled Israel, nor many years after her death. 31 But the day of the festivity of this victory is received by the Hebrews in the number of holy days, and is religiously observed by the Jews from that time until this day.

Thanks in advance.


texts: Is there a connection between the serpent in Eden and the brass serpent in the wilderness?

texts:
Often unrelated stories are related to each other, (sometimes even despite non similar words). In this present case, one particular animal has a (some kind of) central role to its development. In the first cenario, the serpent of Eden is presented as having cunningness (more than other animal) and he speaks, and argues and so on. Then after, the serpent presents itself to Chava as a chance to gain some type a divine status. But the story goes bad, and the end is well known. The same is true with the brass serpent in the midbar. It was good in the first moment, then goes bad.

Is there any commentary that makes a connection and/or distinction between the serpent in Eden and the the brass serpent in the wilderness? If so, what they say and what connection and/or distinction they draw about it?

Related: Why did Moses raise the brass serpent in the wilderness?


texts:
What is with the different Holocaust Remembrance Days?

When I was a kid, my entire community observed Yom HaShoah. This came about approximately one week after Pesaḥ. Although I'm not totally sure, I think they must have followed the date observed in Israel, which is 27 Nisan. The particular date was of extreme importance to the organizers, however, because it was essential that all the various Jewish organizations joined together as one community to observe this solemn day, and the March of the Living was also scheduled around that date.

In college, or more precisely, in Yeshivah, I learned that there was some early opposition from religious groups to establish a date for Yom HaShoah, since the fast of the Tenth of Teveth was considered the catch-all for Jewish national tragedies, as is the Sefirah period*.

Nowadays, though, it seems that there are several other, non-religious, internationally recognized dates for Holocaust Remembrance.

So what's going on exactly? What's the history of these divergent observances, and who actually observes them? It still seems to me that Yom HaShoah is the dominant date observed by most people, but is that really true? Recently there was some controversy over an offensive (allegedly antisemitic) cartoon published on one of these dates. It made waves because of the double impact of resembling a blood-libel cartoon from the Nazi era and being published on "Holocaust Remembrance Day" (I think the UN-sanctioned date). But other than its own distastefulness and offensiveness, was this really an issue for most people? I mean, did anyone who is not in tune with internationally-recognized holidays make this connection because they personally observe that date?

*(As explained to me, the Three Weeks, etc., are regarded as unique dates of suffering, not to be associated with general tragedies that didn't befall the Jewish people on those specific dates.)


texts: How much must be eaten from the lechem mishneh

texts:
Inspired by following 2 questions:

Not eating from the Lechem Mishnah

Challah Loaves on Shabbat have a minimum size?

When eating a Shabbos Seudah how much must the ones that are being yotzee from the Bal Bayis in lechem mishneh and the bracha of ha'motzei eat from the challas themselves? Must they eat a cazayis of the lechem mishneh then may eat from whatever other bread they want (that wasn't part of the lechem mishneh) or may they eat even a little bit from the lechem mishneh and the rest from other bread? I have heard in the past their is a maklokes in this. Please post sources.


texts: There is supposedly a haftarah that even though printed in chumashim and assigned to a parsha that is actually never read


texts: Changes in Hilchos Aveilus due to the reaction of gentiles

texts:
I just read an article by Rabbi Yair Hoffman regarding images of woman.

In the article he mentions that we have in the past changed our Minhagim in Hilchos Aveilus in concern of reaction of gentiles.

  Also, let us keep in mind that we have in the past changed our
  minhagim in Hilchos Aveilus on account of concern about the reaction
  in gentile circles.

What Minhagim have been changed? When were they changed? Who authorized these changes?


texts: Was Rabbi Moshe Feinstein ever formally ordained? (Given semicha?)

texts: Did Rabbi Moshe Feinstein ever formally receive semicha? From whom? I recall reading that he studied a great deal with his father, and that his first responsum was written "at his father's orders."


texts:
According to the mishna on 25b of Masechet Megilla, "בני העיר שמכרו רחובה של עיר לוקחין בדמיו בית הכנסת" (if the people of a city sell an open area, the money is used to buy a synagogue). The explanation is (as taken from Rashi and summarized on the sefaria site, "the town square, which was at times used for public prayer and therefore attained a certain degree of sanctity, may use the proceeds of the sale only to purchase something of a greater degree of sanctity." This follows the principle of ma'alin bakodesh (we raise things in holiness and don't diminish them) as pointed out by the rashi on 26a.
The gemara clarifies that this doesn't apply to the town square which is only used occasionally for prayer (rashi, eino tadir, or as the Steinzaltz writes, "ולא בקביעות") and this is codified in halacha in the Rambam (Hilchot Tefilla, 11:21) who adds an additional reason (as mentioned by the Ma'aseh Roke'ach, "טעם זה שכתב רבינו לא נמצא שם בגמרא"):

וכן בתים וחצרות שהעם מתכנסין להם לתפילה--אין בהן קדושה, מפני שלא קבעו אותם לתפילה בלבד, אלא עראי מתפללין בהן, כאדם שמתפלל בתוך ביתו

because they have not been set apart for worship but are only so used casually, just as a man prays in his own home

source, italics mine.
The Shulchan Aruch (O"C 154:1) explains "פירוש דרך מקרה והזדמן לא דרך קביעות" that these yards are used via happenstance and are not consistently set as prayer places.
[the mishna b'rurah and other commentators seem to address our courtyards and such as possibly having some measure of holiness if they are used consistently but I don't see a clear statement]
During this pandemic, though, community back yards and other areas, are being designated for outdoor davening on a regular basis. Certain back yard spaces are effectively established for daily and shabbat davening, with chairs and mechitzot left arranged making the space more permanently a prayer location, and the spaces have been used consistently (and almost exclusively as prayer spaces) for months on end. It seems that the davening there became the rule, not the exception as a fixed and established community practice.
Would this affect the homeowner's ability to sell the house and use the money for anything not raising the money in kedusha like buying another private house?


texts:
There are various Hebrew names in use that are feminizations of pre-existing masculine names. (The opposite case may exist as well, but I can't think of any examples.)

Examples:

Yaakova
Rafaella
Aharona

Do these names have the same intrinsic value (whatever that is) as the original forms of the names? Are there any sources that endorse or discourage this practice?


texts:
If a person is a bal teshuva (or is the child of one who has not yet set a practice) and has no particular minhag of how to do (or when) something, how can he decide what to adopt? Some minhagim are local to "Ashkenazim" or "Sephardim" but some are more geographically based within that (minhag Polin vs. minhag ashkenaz for example). Some are not tied to a place historically and are just what "some people do". Some are not even clearly minhagim that one would choose, but are presented as the authoritative "way to say it" in siddurim (though I wonder if saying things as worded in the siddur is considered minhag if the wording is different in other siddurim).

What kind of due diligence is expected of a person who is adopting a minhag? Must it make logical sense after research? Can it just be appealing on a "gut" level? Can it simply be the most convenient (the siddur I like has this so I do this)?

Note that not all minhagim are evident in the practice of a shul or a "kehillah" as advised in the related question. If the person lives away from a congregation or in a very large community and davens in more than one place so there is no single, unifying community practice. What kind of research does an individual have to do (if any) before adopting a minhag when there is no other driving impetus to adopt it?


texts: Everything in the oral Torah has a hint in the written Torah

texts:
Related: Was Malbim an innovator?

I was learning Rav Chaim Volozhin's Drasha for Selichos. Near the end he writes:

  שאמרו דליכא מידי באוריתא דבע"פ דלא רמיזא באוריתא דבכתב

  They said: there is nothing in the oral Torah that isn't hinted to in the written Torah

I'm curious what he is possibly quoting? What are the sources for this idea. I'm looking for as early as possible.


texts: In Shemot/Exodus 19:16 the word ‘shofar’ is written without a vav (שפר). I would like to know if there are any explanations/commentaries as to why it is missing.


texts:
I put on my tallit and my tefillin for Shacharit on each appropriate weekday morning. But I do not wear them when I go back to shul to daven mincha. It is still day, so there would be no issue of night-time not being proper for tzitzit and I would be in the proper frame of mind to wear tefillin (the notes in the Artscroll say that the commandment to wear tefillin aren't limited to morning prayers -- in fact, many sages wore them throughout the day, but we do not because we lack the purity of body and thought -- but I have these during prayer, apparently).

The chazzan wears his tallit during mincha but I do not (though I still have my tallit katan on). Why would I not wear it in the same way that I would for Shacharit? IIRC, I wear it for mincha on Yom Kippur.

Are there any groups which make it a consistent practice to don the tallit and tefillin during a weekday mincha (having already done so in Shacharit)?


texts: Is the pop-up trimmer on the back of an electric rotary shaver okay to use?

texts: I follow the opinion that rotary shavers are okay to use because the way they shave is actually more similar to that of a scissor than of a razor. However, by that same opinion, or by the authorities that proclaim that same opinion, can I also use the back trimmer that pops out as seen in this picture?


texts: At what cost must one perform a mitzvah?

texts:
To what lengths must one go to fulfill a positive commandment, or avoid transgressing a negative one?

Obviously, with few exceptions, one must not go so far as to die in order to fulfill a commandment. However, short of that, how far must one go? Must (may) one make oneself sick in order to do a mitzvah? Must one spend so much money in doing a mitzvah that one is reduced to begging thereafter? Must one suffer even the most extreme emotional toll in order to perform a mitzvah?

Does any of this depend on the nature of the mitzvah, or vary for specific (individual) mitzvot?


texts: Are there different nusachos for the kinnos?

texts:
Follow up to my previous question about Lubavitch kinnos.

I often see kinnos books labeled "Ashkenaz," "Sfard," etc. but are there really differences between the kinnos or are these labels referring to the davening often included in the books?

Additionally, and similarly, are there any differences between Sefardi kinnos and Ashkenazi kinnos? I would assume there are because there are almost always differences between the two kehillos.


texts: Understanding the parameters of translating the pesukim

texts:
In Kiddushin 49a R' Yehuda makes the following statement

ר' יהודה אומר המתרגם פסוק כצורתו הרי זה בדאי והמוסיף עליו הרי זה מחרף ומגדף
One who translates a verse literally is a liar, one who adds his own translation is [tantamount to] one who curses and blasphemes God

Rashi there essentially explains that any translation that deviates by adding or subtracting from the accepted 'Onkelos' translation is what R' Yehuda is referring to (see Tosfot there). I would like to understand the parameters of this idea.

(How) would this apply to other traditional targumim such as pseudo-Yonatan, Yerushalmi or others?
Would this apply to translations of the Torah into languages other than Aramaic?
Would this apply to the rest of Tanach or only the Pentateuch (see Megillah 3a)?


texts: Kedushas Levi's Eight Segulos of Chanukah

texts:
In the past few years, each Chanukah I have received a list, attributed to the Kedushas Levi, of Eight Segulos for the eight nights of Chanukah, with each Segula corresponding to the number of candles lit that night. This year, I was sent the same idea again in a newsletter:

The Kedushas Levi says that women have a tremendous ability to gain from the lights of Chanukah. He states that each night of Chanukah is mesugal for different things for women to daven for.
1st night – Not to be lonely or depressed;
2nd night – Shidduchim and Shalom Bayis;
3rd night – Healthy, happy and good children. (The Chasam Sofer says when you cry in front of the candles – you can be sure your teffilos will be answered);
4th night – (Four Imahos) To be a conventional woman within her own space who is true to her essence;
5th night – (Chamisha Chumshei Torah) Daven your husband and children should be talmidei chachamim. (By the 5th night, more of the menorah is lit up. You can daven for more revelation and light in your life);
6th night – Simcha. (You can have everything and still be sad, so this is an opportunity to daven for simcha);
7th night – Blissful Shabbos Kodesh infused with zmiros, divrei torah by your seuda. Shabbos is source of all bracha;
8th (Zos) night – Mesugal for barren women. (The number eight is above nature. According to Kabbalah: because the world was created in seven days so the number eight is considered beyond creation). Very powerful day to daven for yourself and others who weren’t yet zocheh to children.
The Kedushas Levi says if you are planning to start something new, if you start on Chanukah it will surely be blessed.

I have tried searching for the source text upon which this is supposedly based, but I was unable to find anything similar in the writings of the Kedushas Levi on Chanukah.
Is this idea correctly attributed to the Kedushas Levi and if so, where can the original text be found?


texts: What does כתר"ה mean?  It's mentioned very often in Igros Moshe, often in reference to the one who asked the shailah  e.g. "שאל כתר"ה"


texts: What גילוי פנים (G-d's closeness) looks like unlike הסתר פנים?

texts:
Besides some formal signs of "גילוי פנים" like the Temple or the prophecy that Am Israel enjoyed for about 1000 years from Matan Torah to the destruction of the first Temple.

What are some general, unanimously perceived properties of גילוי פנים that make it so different from the הסתר פנים era we experience now?

I read the Torah and books of Prophets but could see how their lives or worldviews were different from ours. I would like also know to what should we prepare ourselves when the Moshiach comes, B"H.


texts: If one wakes up in the middle of the night to relieve oneself, what is the proper procedure regarding washing and the brachos of asher yatzar and hamapil?


texts: Congregational official pronunciation scheme

texts:
Is it proper/preferred for a congregation to have an official Hebrew pronunciation scheme, such that they request or demand that people use it for public prayers?

Does this concept apply differently for

chazanim,
Torah readers, or
people who have an aliya?

Does this concept apply differently for pronunciation of any of the following?

undotted 'tav' ('t' / 's' / 'th')
'ayin' (guttural stop / nothing)
other consonant variants
kamatz gadol ('a' as in "Brahms" / 'aw' as in "brawny" / 'u' as in "bun")
kamatz katan (just like a kamatz gadol / 'o' as in "broken")
cholam ('o' as in "broken" / 'oy' as in "boy" / 'ay' as in "bray" / 'ow' as in "brow"),
other vowel variants


texts: What should a conversion candidate expect in a Reform three-judge rabbinic court (Bet Din)? I was told it was to determine the Jewish knowledge of the conversion candidate, but do you have any examples of questions they may ask?


texts: Can we really bind people to social contracts?

texts:
One of the ideas I've been struggling to understand are the nature of existence in regard to the idea of social contracts.  For example, a social contract like a constitution seems to bind people to laws within a territorial boundary even if they didn't directly sign a contract.  However, is it really binding?

In the book Philosophy of Jewish Law, the author defines a social contract as:

  "Social contracts are usually understood to be agreements among the
  inhabitants of a region to abide by certain rules.  Authority to
  define and enforce those rules is created through the contract: before
  the contract is concluded people live in a "state of nature" in which
  nobody has moral or legal authority over anyone else, except as the
  laws of nature provide (however that is interpreted)"

Now the author states social contracts are

  agreements among the inhabitants of a region to abide by certain rules

If people living within that region didn't sign or agree to the terms of the social contract can they really be bound by the social contract?  I've been attempting to find thinking, if any, on this, or something similar.  At first glance it would seem that a contract cannot bind people who don't sign or agree voluntarily, yet most nations seem to do this at the foundation.  Perhaps I'm missing something.  Can we really bind our children, or our neighbors for that matter, to a national contract they didn't sign?

This article shed light on the nature of contracts in Jewish law but made no mention of social contracts: http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0005_0_04597.html

  CONTRACT (Heb. חוֹזֶה, ḥozeh), in general law theory a legally binding agreement between two or more parties, in terms of which one
  party undertakes for the benefit of the other to perform or refrain
  from a certain act. As such, contract is the main source of the law of
  *obligations.

This definition is in regards to involved parties.  Does that mean then that those who are not directly related as a party are not bound by the contract?  And if so, how does this then relate to the idea of a social contract?  If they are in fact bound by social contracts, by what rationale is this allowed?

UPDATE: I was thinking of the Jews that lived within a country whose laws ran counter to the Torah laws. Are those Jews bound by the laws of that social contract even though they may be immoral from the perspective of Torah's laws?