texts:
What are the words and the source of the Shlomo Carlebach song, "Lulei Sorascha (Without Your Torah)"?

I feel that I must have encountered this verse in Tehillim (which I believe is where it comes from), but I was either not thinking about the song whenever I have said this, or else it just didn't stick with me. In any case, I just can't remember or figure out for sure where it is from or what the words are. Surely someone here can help me out. Please?

Edit: I tried Google and came up with bupkes!


texts: Earliest time to make an Eiruv Tavshilin

texts: When's the earliest time one can make an Eiruv Tavshilin on erev yom tov?


texts: Whence is the idea that the deceased is a meilitz yosher?

texts: At funerals I have often heard it said that the deceased should be a meilitz yosher (literally one who relates rectitude, meaning someone to advocate on one's behalf in the heavenly courts). Where does this idea come from?


texts: Bittul (nullification) and Mechira (sale)

texts:
Sorry if this is a duplicate. It is my understanding that one must sell his chometz, prior to declaring his chometz nullified. Reason being, how can one sell something that is null and void? It is also my understanding that the rav sells the chometz in the hour prior to it becoming assur behana - forbidden to benefit from.
Must one find out exactly when the rav is selling to ensure he didn’t nullify too soon? This is very applicable for someone who burns his chometz earlier, in theory he should post pone his nullification until the last moment to ensure the rav sold it. Is this correct?


texts: Non-Yemenites who heat up soup after the start of Shabbat?

texts:
The most widely held practice regarding heating up liquids on Shabbat is that it is prohibited, though there are differences of practice between Ashkenazim and Sephardim regarding sauces and such (Sephardim are generally more permissive).

There are Yemenite Jews who practice strictly according to the Rambam's rulings and therefore they will lechatchila, a priori, (i.e. it is 100% permissible) remove cold soup from a refrigerator and place it on a hot plate for heating purposes. For an interesting shiur on the subject from Rav Melamed, rabbi of the Har Bracha yeshiva, see: http://www.yeshiva.org.il/midrash/shiur.asp?id=642

My question is the following: I was told by an old friend of Atara Twersky, the daughter of Rav Soloveitchik, that she also used to heat up soups on Shabbat. I don't know if this means that she was following the practice of her father, or her husband, the Talner Rebbe, Rabbi Isador Yitzchak Twersky.

Does anyone have any knowledge of Rav Soloveitchik's halachic rulings in this area? Are there others who follow this practice?


texts: The Need to Wash Hands After Touching Covered Parts of the Body

texts:
The Shulchan Aruch (4: 18) records a list of activities that require one to wash his hands.

  אֵלּוּ דְּבָרִים צָרִיךְ נְטִילָה בְּמַיִם...וְהַנּוֹגֵעַ בְּרַגְלָיו...וְהַחוֹפֵף רֹאשׁוֹ...וְהַנּוֹגֵעַ בְּגוּפוֹ בְּיָדו

"These things require washing with water...one who touches his feet, one who rubs his head, one who touches his body with his hand."

The example is clarified (ibid: 21)

  צָרִיךְ לִזָּהֵר בִּתְפִלָּה אוֹ בַּאֲכִילָה שֶׁלֹּא לִגַּע בְּשׁוֹק וְיָרֵךְ וּבִמְקוֹמוֹת הַמְכֻסִים בָּאָדָם, לְפִי שֶׁיֵּשׁ שָׁם  מִלְמוּלֵי זֵעָה. וְכֵן שֶׁלֹּא לְחַכֵּךְ בְּרֹאשׁוֹ אֲבָל מְקוֹמוֹת הַמְגֻלִּים בְּרֹאשׁוֹ וּבְפָנָיו וּמָקוֹם הַמְגֻלֶּה  שֶׁבִּזְרוֹעוֹתָיו אֵין לְהַקְפִּיד

"One must be careful while praying or eating not to touch one's leg or thigh, or places that are generally covered since those places are full of sweat. Similarly, one shouldn't rub his head. But regarding uncovered parts of his head, face, or arms, one need not be stringent."

This aversion to sweaty parts of the body is apparently predicated on the assumption that sweat is deadly poison (Shulchan Aruch YD 116:4):

  צָרִיךְ לִזָּהֵר מִזֵּעַת הָאָדָם, שֶׁכָּל זֵעַת הָאָדָם סַם הַמָּוֶת, חוּץ מִזֵּעַת הַפָּנִים

Are there any later poskim who rule that these rules are no longer operative either because of increased hygiene, or because of better scientific understanding of the poisonous nature (or lack thereof) of sweat?


texts:
The Midrash (Bamidbar Rabbah 21:16-19) brings several proofs that Hashem doesn't need to eat, and therefore the passuk that states that the Karban Tamid is "my karban, my bread" (Bamidbar 28:2) is not to be taken literally. It should be obvious that Hashem doesn't need food, and there are pesukim to that effect (see Tehillim 50), but the Midrash seeks logical proofs that it must be the case.

To summarize these proofs:

Hashem is merciful, and man is naturally cruel. Why would Hashem give His food to man, and leave His satiation to man to decide whether He eats?
If karbanos are for our benefit, it makes sense why the only animals used as karbanos are domestic ones. If they are for Hashem's, why wouldn't He ask for a wild animal as a delicacy every now and then?
If Hashem's shechinah is able to sustain others (malachim, Moshe Rabeinu), certainly He is able to sustain Himself.
No creation requires its produce to survive. Likewise, Hashem doesn't require His produce (i.e. anything) to survive.
A person needs to drink several handfuls of water. If the entire world's water can fit in Hashem's Palm (Yeshaya 40:12), there's no way we could give Him enough to drink - and certainly our measly little lug (Bamidbar 28:7) wouldn't be enough. Along similar lines, the Behemoth requires an enormous amount of water to drink. Hashem, in theory, would certainly require at least that much. Also along similar lines, Shlomo and Nechemiah had an enormous feast befitting of their stature. Hashem would be impossible to feed!

The second and fifth proofs seem awfully flimsy. The Midrash later (21:22) says:

  One verse says (Iyov 37:23), "Shakai, He is not found full of strength," but it is [also] written (Iyov 36:22), "Behold, G-d is beyond reach in His power; who can rule like Him?" How can these two verses be reconciled? Rather, when He gives to [His creations], He gives to them according to His strength [and thus the verse in 36:22], but when He requests, He only requests according to their strength [and thus the verse in 37:23].

The Midrash proceeds to record several instances of this dichotomy.

Applying that to the earlier Midrash. Since Hashem only makes requests according to our means, of course He wouldn't ask us to go hunting for wild animals, or to feed Him the entire world's supply of water or food. How, then, can the Midrash claim that as a valid proof that Hashem doesn't need food or water? Perhaps He does, but, since He doesn't request beyond our means, He makes do with what He can?


texts: In Modeh Ani we thank Hashem for our neshama's return. Where do neshamas go?

texts: In Modeh Ani we thank Hashem for returning our Neshomos when we arise. Where do they go during our sleep? Do they go to the same place as the neshomos of the deceased?


texts: Where can I get English commentaries on the Nach?

texts:
I was looking for English books containing full commentaries on Nach (such Ibn Ezra, Redak, Mesudat David/Tsion, Malbim, Abravanel and others). I am familiar with A. J. Rosenberg translation of Mikraot Gedolot, but I'm referring to full individual translations, like the ones published of David Kimchi on Isaiah (here) and Zechariah (here); or even Rashi (here) and Hirsch (here) on Psalms.

I was wondering if there are other classic commentaries in English such
the mentioned above. Are there others available in a store? - (Inspired by this question.)


texts: Why is the borrower teaching the lender, when he would not have done so otherwise, only ribbis devarim?

texts:
The Gemarah Baba Metzia 75b staes:

  תניא ר"ש בן יוחי אומר מנין לנושה בחבירו מנה ואינו רגיל להקדים לו שלום
  שאסור להקדים לו שלום ת"ל (דברים כג, כ) נשך כל דבר אשר ישך אפילו דיבור
  אסור

  It is taught in a baraita that Rabbi Shimon ben Yoḥai says: From where
  is it derived with regard to one who is owed one hundred dinars by
  another, and the borrower is not accustomed to greeting that lender,
  that it is prohibited to start greeting him after being granted the
  loan? The verse states: “Interest of any matter [davar] that is lent
  with interest” (Deuteronomy 23:20), which can also be read as
  indicating that even speech [dibbur] can be prohibited as interest.

This is called "Ribbis Devarim", Ribbis of words, and although prohibited, (and according to some poskim min-Hatorah), it is a more lenient type of ribbis. For example regular ribbis is forbidden even after the loan was paid back, if given explicitly as payment for the loan, ribbis devarim is only forbidden as long as the loan is yet unpaid.

The Rambam in Hilchos Malveh V'Loveh 5:12 writes:

  מי שלוה מחבירו ולא היה רגיל מקודם להקדים לו שלום אסור להקדים לו שלום,
  ואצ"ל שיקלסו בדברים או ישכים לפתחו שנאמר נשך כל דבר אפילו דברים
  אסורים, וכן אסור לו ללמד את המלוה מקרא או גמרא כל זמן שמעותיו בידו
  אם לא היה רגיל בזה מקודם שנא' נשך כל דבר.

  When a person who borrowed money from a colleague would not ordinarily
  greet him first, it is forbidden for him to greet him first. Needless
  to say, it is forbidden for him to praise the lender in public or go
  to his home. These prohibitions are derived from the phrase
  Deuteronomy 23:20: "All types of neshech"; even words are forbidden.

  Similarly, it is forbidden for the borrower to teach the lender Scripture or Talmud throughout the duration of the loan if the
  borrower was not accustomed to doing so previously,52 as implied by
  the phrase: "All types of interest."

  The Rambam is including the prohibition of the borrower to teach the
  lender as part ofthe Halacha of ribbis devarim. And it is for this
  reason that he writes "כל זמן שמעותיו בידו" - that this is only
  forbidden as long as the loan is yet unpaid, as per the halacha of
  ribbis devarim.

Question: The halacha (Gemara BM 64b/ Shulchan Aruch Yoreh Deah 166/ Rambam ibid Ch.6 and others) forbids the borrower to rent/work/sell to the lender anything for free or at a discounted rate if he would not do so if the lender had not lent him the money. This is not ribbis Devarim, but standard ribbis derabanan (if not conditioned at the time of the loan).

Why is the borrower teaching the lender when he would not have done so otherwise, different than the above halacha, that it is considered only ribbis devarim?

I can understand why saying greeting a lender is only ribbis devarim, since greetings are not something which have monetary value, and are usually not paid for. But teaching is a job with definite monetary value, so why should it be only considered ribbis devarim?


texts: Ezekiel 16:4: לֹא הֻמְלַחַתְּ --- what practice does this describe?

texts: Ezekiel 16:4 seems to be describing practices performed on an infant or young child. But, what practice does לֹא הֻמְלַחַתְּ refer to? Do any rabbis explain the meaning?


texts: What should i do with food stuck in my mouth after bentching?

texts:
It happens to everyone sometimes. You'll be eating a sandwich (for example), bentch, and then find some food stuck in your mouth.

What should be done with this food?

Is it permissible to swallow it? If so, does it need a bracha? Must it be spat out?

What about if you discover it during bentching?


texts: Is there an issue of a (halachic) government taxing individuals on the basis of their income?


texts: Is the phrase "The ends justify the means" a concept favored in Judaism? For instance, can one lie in order to get others to perform a Mitzvah?


texts: Gemorah Baba Metzia 118A - Braisa about Employer 'paying' his worker with straw

texts:
Talking about replacing payment by cash with an alternative.  The braisa is brought in that allows an Employer to substitutes some product for cash:
'The Gemara asks: But isn’t it taught in a baraita that the court does listen to him? '
Rabbi Nachman finds a case where (when the worker was 'employed' to guard/watch a hefker straw), since the 'Employer' doesn't aquire that straw he can 'pay' the worker with it, and that justification of the Braisa seems to hold to the end of the Gemorah.
Questions:
Is it really true according to Halacha that such an 'Employer' who is not gaining  anything from his 'worker' who was engaged to do some task for a wage is not obligated to pay him?
If that is really so, then can we say that this Braisa is the source for this Halacha?
Assuming, that the chidush of this braisa is, indeed, that the 'Employer' is not liable in this case, then why is the braisa masking this chidush behind the obviously ridiculous suggestion that the Employer is allowed 'to pay (?)' with hefker ?
Is not the Worker allowed to help himself to that hefker straw even without his
Employer 'paying' him in such a manner?


texts: וְיִשְׁתַּחֲווּ vs וישתחו

texts:
What is the explanation and reason for the kri-ksiv וְיִשְׁתַּחֲווּ vs וישתחו in בראשית פרק כ''ז פסוק כ''ט?
Please explain how both the kri and the ksiv fit in the pasuk.


texts: What is the reason for non-linear structure in many mishnayot?

texts:
What is the reason that many mishnayot are structured in non-linear fashion, where the first case discusses Topic #1, the middle case discusses Topic #2, and the last case returns to Topic #1?
One example is Kesubos 6:5 which at first  discusses the size of the standard monetary dowry, then digresses to discuss a case of no monetary dowry, then returning to the case of monetary dowry again.
Another example is Berachos 7:3, where at first the mishna discusses the view of Rabbi Akiva (as Tanna Kama), then digresses to discuss the view of Rabbi Yossi, and only then returning to discuss the view of Rabbi Akiva again.
It would seem more logical and efficient to place the digression at either the beginning or the end of the mishna. The standard answer given to almost all questions on the structure of the mishna, is "for memorization purposes," which may be true. Is there another way to explain the need for such a non-obvious structure?


texts: What phrase are people saying about 'ה and רחם?

texts:
I hear a certain phrase a lot. Are people saying ה' ירחם, that השם should be merciful, or ה' מרחם, that השם is merciful?
Thanks!


texts: Answering "Amen" etc after putting on tefillin shel rosh?

texts:
For a sefardi that only says one beracha on tefillin, can "Amen" and "Amen - yehe scheme raba..." be answered immediately after putting on the shel rosh but before tying the shel yad around the fingers? Or must he wait until the tefillin is on completely?

Since the shel rosh has been put on as well, is it considered that the beracha has been fully utilized or is there still the aspect of tying the strings around the finger that is needed to be completed before an interruption is allowed?


texts: Is a father empowered to truly give ownership of something to his young child?

texts: I know that a child's things really belong to his father (although help with a source would be appreciated). However, the same is generally true of a wife's property/income belonging to her husband, yet, under certain circumstances, a wife can retain her property, and in other cases a husband can give property to his wife (more source help required!). My question is, can a father give something to his young child, or is ownership utterly meaningless until a certain age (and, if the latter, is that age majority, or sometime slightly before majority)?


texts: is there any redemption for a gentile who breaks any of the 7 Noahide laws

texts:
If a gentile breaks any of the 7 laws of Noah, are they doomed? Is there any way for them to redeem themselves, or is their fate sealed?

Does it depend on which laws they break and how often they break them? If so, please explain.

I understand that there may be differing opinions on this matter from various denominations. I am interested specifically in the Orthodox view.

Please let me know.

I know this is probably an uncomfortable subject but I would appreciate an honest answer


texts: In modern Judaism, do they still make Menorah Stamps for the purpose of Marking Kosher Bread?

texts:
I just found this article, and I thought it was cool: https://www.livescience.com/17821-kosher-bread-stamp-discovered.html.  The link says that during the Byzantine Era in Horbat Uza, Jewish bakers of kosher bread would stamp their baked bread with a menorah in order to indicate that it is kosher, sort of like how the Byzantine Christians, even to this day, stamp their prosphora loaves with crosses. The link doesn't say whether the menorah stamp was used for leavened or unleavened bread.

I am wondering if this is still done, or if it was just done in the past as a way of differentiating Jewish kosher bread (marked with menorah stamps) from Christian Byzantine prosphora (marked with cross stamps).

If this is still done, where do they sell these menorah kosher bread stamps?


texts:
Talmud, mishna, and other sources reference "maasim tovim" (good deeds) in many places (Avos 4:17 is one example). Do any sources define what this term actually includes?

Some of the possible options are:

Does it include only specific mitzvos to the exclusion of others (for example, only mitzvos ben adam lechavero vs. ben adam leMakom?)
Perhaps it includes general good deeds that are not categorized under any of the 613 mitzvos?
Perhaps it is an all-encompasing synonym for all 613 mitzvos? How would this mesh with the fact that the common expression "leTorah...uleMaasim Tovim" appears to exclude learning Torah from "maasim tovim?"


texts: If Jordan relinquished their claim over the Temple Mount, would the Israeli Government be obligated to build a Beis HaMikdash?

texts: Is there a commandment incumbent on the Jewish ppl to rebuild the Beis HaMikdash? Does that command only apply if they have sovereignty in that specific area?


texts:
In Sh'mos 4:10, after Hashem instructs him to speak to the Jews, Moshe describes himself to Hashem as not an "אִישׁ דְּבָרִים", literally "man of words", and as "כְבַד פֶּה", literally "heavy of mouth", and "כְבַד לָשׁוֹן", literally "heavy of tongue". In 6:12, after Hashem instructs him to speak to Par'o, Moshe describes himself to Hashem as "עֲרַל שְׂפָתָיִם", close-to-literally "uncircumcised of lips" (Rashi: "sealed-up of lips").

What does each of these four refer to?


texts: The name Amihud is found in different tribes – why was it a popular name?

texts:
In the sedra of Masei, two nesi'im are mentioned whose father is Amihud.

1] 34 (20)  וּלְמַטֵּה֨ בְּנֵ֣י שִׁמְע֔וֹן שְׁמוּאֵ֖ל בֶּן־עַמִּיהֽוּד:

2] 34 (28) וּלְמַטֵּ֥ה בְנֵֽי־נַפְתָּלִ֖י נָשִׂ֑יא פְּדַהְאֵ֖ל בֶּן־עַמִּיהֽוּד:

I see apparently different Amihuds mentioned in

3] Bamidbor 1 (10) לְאֶפְרַ֕יִם אֱלִֽישָׁמָ֖ע בֶּן־עַמִּיה֑וּד

4] II Shmuel 13 (37) וְאַבְשָׁל֣וֹם בָּרַ֔ח וַיֵּ֛לֶךְ אֶל־תַּלְמַ֥י בֶּן־עַמִּיה֖וּד

5] I Chronicles 9 (4) עוּתַ֨י בֶּן־עַמִּיה֚וּד בֶּן־עָמְרִי֙ בֶּן־אִמְרִ֣י בֶן־בָּנִ֔י מִן (כתיב בָּנִ֔ימִן־) בְּנֵי־פֶ֖רֶץ בֶּן־יְהוּדָֽה:

The  Amihuds of refs 1, 2, 3 and 5 belonged to different tribes. Is it right to conclude that Amihud was a popular name and if so why?


texts: Why is 'לִבִּי' treated as a separate entity in Kohelet?

texts:
Kohelet is a chronicle of King Solomon's life journey to understand the 'meaning of it all'. In this short klaf the phrase לִבִּי (and variants on the word for 'heart') is used some 30 times (mainly in chapters 1-2).

Is there a stylistic reason why he uses the phrase לִבִּי in a way that he seems to be referring to some entity outside or separate from himself i.e. as if it is his heart that is the object experiencing everything or that he is consulting with. Some examples:

  וְנָתַתִּי אֶת-לִבִּי, לִדְרוֹשׁ וְלָתוּר בַּחָכְמָה

  דִּבַּרְתִּי אֲנִי עִם-לִבִּי, לֵאמֹר--אֲנִי הִנֵּה הִגְדַּלְתִּי
  וְהוֹסַפְתִּי חָכְמָה

  וְלִבִּי רָאָה הַרְבֵּה, חָכְמָה וָדָעַת

  וָאֶתְּנָה לִבִּי לָדַעַת חָכְמָה, וְדַעַת הוֹלֵלֹת וְשִׂכְלוּת

  לֹא-מָנַעְתִּי אֶת-לִבִּי מִכָּל-שִׂמְחָה, כִּי-לִבִּי שָׂמֵחַ
  מִכָּל-עֲמָלִי, וְזֶה-הָיָה חֶלְקִי, מִכָּל-עֲמָלִי

This can probably be attributed to 'his heart' personifying self-discovery and inner turmoil and the likes. Is there any other reason why it seems as though his 'heart' is a separate entity? Do any commentaries discuss this?


texts:
It says in the Torah that G-d spoke to the Jews on Mt. Sinai then later on in the Torah it says G-d spoke to the Jews on Mt. Horeb, so which Mt. did G-d really speak to the Jews on.

Moses called all of Israel and said to them: 'Hear, O Israel, the decrees and the ordinances that I speak in your ears today ― learn them, and be careful to perform them. The Lord your God sealed a covenant with us at Horev [Mount Sinai]. Not with our forefathers did God seal this covenant, but with us ― we who are here, all of us alive today. Face to face did God speak with you on the mountain from amid the fire.' (Deut. 5:1-4)


texts: Why are huge challot displayed on the wedding couple / Bar Mitzvah's table?

texts:
I noticed that among Orthodox and, seemingly Hareidi Bar Mitzvah's and weddings, a huge challah is cut by the chattan or Bar Mitzvah.

I assume that there must be some minhag behind this that originated somewhere for some reason. I don't think it's just to feed the attendants, because usually bread or rolls is available in a table bread basket or at each seating, and the challah is usually cut (esp. at weddings) long after people ate the appetizer / first course.


texts: What are the differences in meaning between the prefix of the letter ל (lamed), when different vowels are used [i.e. לַ (patach), לָ (kumatz) and לְ (shva)]? What about variants of the usage of the letter ו (vav) as a prefix?


texts: Was the Jubilee in mind in Isaiah 49:8-9 and 61:1-2?

texts:
Did the prophet Isaiah have the Jubilee in mind in Isaiah 49:8 and 61:1-2?  I notice the term "proclaim freedom" appears in Leviticus as well as Isaiah 61. Is the similarity superficial?

In the case of Isaiah 49:8 it alludes to a "time of favor," but admittedly is not explicit. However, I hope at least to get an opinion on the chapter 61 reference.


texts: What is the timeline of the 24 books of Tanach?

texts:
I am aware that Daniel lived during the time of Purim (as there are opinions he was Memuchan). This led me to think: is there a rough timeline with the 24 books of Tanach and their corresponding years? Either Hebrew or English year.
I am curious to see which of the books of Neviim and Ketuvim were written closely together. Clearly, the story of Daniel and Megillas Esther had to be written within a similar time frame.


texts: Must I separate challah from pre-made dough?

texts: If I buy ready-made bread dough or pizza dough, do I have to separate challah from it?


texts: Why does the Gemara say Chizkiyahu didn't sing?

texts:
The Gemara in Sanhedrin 94a says that the reason Chizkiyahu was not the Mashiach is that he didn't sing after Hashem did miracles for him (Rashi adds that this refers to saving Yerushalayim from Sancheriv and healing Chizkiyahu):

אמרה מדת הדין לפני הקב"ה רבש"ע ומה דוד מלך ישראל שאמר כמה שירות ותשבחות לפניך לא עשיתו משיח חזקיה שעשית לו כל הנסים הללו ולא אמר שירה לפניך תעשהו משיח לכך נסתתם
The attribute of justice said before the Holy One, Blessed be He: Master of the Universe, and if with regard to David, king of Israel, who recited several songs and praises before You, You did not designate him as the Messiah, then with regard to Hezekiah, for whom You performed all these miracles, delivering him from Sennacherib and healing his illness, and he did not recite praise before You, will You designate him as the Messiah? It is for that reason that the mem was closed, because there was an opportunity for redemption that was thwarted.

Yet we find in Yishayahu that Chizkiyahu seemingly does sing! (Isaiah 38:9-20). He even promises to sing to Hashem his whole life:

יְהוָ֖ה לְהוֹשִׁיעֵ֑נִי וּנְגִנוֹתַ֧י נְנַגֵּ֛ן כָּל־יְמֵ֥י חַיֵּ֖ינוּ עַל־בֵּ֥ית יְהוָֽה׃
“[It has pleased] the LORD to deliver us, That is why we offer up music All the days of our lives At the House of the LORD.”

Does anyone have a good resolution of these sources?


texts:
I learned that a rule of Dageshim is that gutteral letters (אהחע''ר) reject dageshim.

My question is why do we find 17 reishs (1 Samuel 1:6, 1 Samuel 10:24, 1 Samuel 17:25, 2 Kings 6:32, Jeremiah 39:12, Ezekiel 16:4 [×2], Habakkuk 3:13, Psalms 52:5, Proverbs 3:8, Proverbs 11:21, Proverbs 14:10, Proverbs 15:1, Job 39:9, Song of Songs 5:2, Ezra 9:6, 2 Chronicles 26:10) that have dageshim?


texts: Does someone maternally Jewish, but without documented proof, need "giyur l'chumra"?

texts:
If a person is Jewish by maternal decent, but can't prove it conclusively through documents. Do they need to convert?  Do they need normal conversion or giyur l'chumra?  What are the steps involved?
I read about giyur lechumra, but heard that it can only be done back four generations.  Is that true?


texts: Kohanim on first shift can't say Shema'?

texts: The first Mishnah in Berachoth quotes R' Eli'ezer's opinion that the time for reciting Shema' in the evening extends only until the end of the first shift (the Kohanim would serve in the Beith HaMikdash in three shifts throughout the night). If a particular set of Kohanim are on duty in the first shift, does that mean that, according to him, they can't say Shema' (or perhaps are exempt)?


texts: Is there a proper order of davening for one who learns before minyan?

texts:
For someone who learns before davening with a minyan, is it proper to say korbanot before learning? Or is it more proper to wait until after learning to say it with the minyanim. I am curious if there are any sources on this.
Further, would it depend on what time he is saying it? I.e., maybe he can not yet say korbanot if it is too early in the morning.


texts: Is writing G-d's name in a regular word shaimos?

texts: In many words in the Hebrew language you have G-d's name in them. For example, in the word "chaim" in Hebrew there's a yud next to yud and in the world "el" it's an alef next to a lamod. If one writes these words on a paper would it have to go to shaimos? Also, what about in Hebrew names like "chizkihayu" or "yehoshua"?


texts: A prayer not accompanied with personal efforts to solve the problem – how is it viewed?

texts:
This article by Rabbi Berel Wein reminds us that that our father Yaakov prepared for his encounter with Eisav by adopting three possible strategies and not relying on prayer alone.

He says

  There is a common adage that God helps those that help themselves. To
  accomplish things in life, both spiritually and materially, effort and
  planning, devotion and industry must be expended.

and

  Relying on prayer alone without the expenditure of one’s own talents
  and resources is a way of getting away cheaply in the matter.

How does Jewish thought look at the prayer which is uttered without “ expenditure of one’s own talents and resources”?

Is it considered a wasted prayer and the names of Hashem if used are uttered in vain?

Or because, after all, the person addressed his prayers to the only One who could help him, is it still a valid prayer – only not the best?


texts: unsual haftarah trope in bechalotecha/hannukkah

texts:
In the haftarah for Behaalotecha/Hanukkah 1 there is an unusual trope for the word zeh in Zekhariah 3:2:

וַיֹּ֨אמֶר יְהוָ֜ה אֶל־הַשָּׂטָ֗ן יִגְעַ֨ר יְהוָ֤ה בְּךָ֙ הַשָּׂטָ֔ן וְיִגְעַ֤ר יְהוָה֙ בְּךָ֔ הַבֹּחֵ֖ר בִּירֽוּשָׁלִָ֑ם הֲל֧וֹא זֶ֦ה א֖וּד מֻצָּ֥ל מֵאֵֽשׁ׃
And the Hashem said unto Satan: 'The Hashem rebuke thee, O Satan, yea, the Hashem that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?'

It looks like two commas next to each other. I have asked the teacher at my shul and have listened to some online chantings of the haftarah, and they just make it a tevir, but it's not. I found one online site calling it a mercha kefula but the attached audio is for its chanting in a Torah reading, not haftarah.  Does anyone know how to chant it for haftarah?


texts: Looking at a picture of the face of a Rasha

texts: The Zohar (and Megillah 28a thanks DoubleAA) says that it is Assur to gaze at the face of a Rasha. Would this also apply to looking at an image or painting of a Rasha?


texts:
Rashi explains that Yosef calms his brothers' concerns by telling them

וידבר על לבם. דְּבָרִים הַמִּתְקַבְּלִים עַל הַלֵּב – עַד שֶׁלֹּא
יְרַדְתֶּם לְכָאן הָיוּ מְרַנְּנִים עָלַי שֶׁאֲנִי עֶבֶד, עַל יְדֵיכֶם
נוֹדַע שֶׁאֲנִי בֶן חֹרִין, וְאִם אֲנִי הוֹרֵג אֶתְכֶם, מָה
הַבְּרִיוֹת אוֹמְרוֹת? כַּת שֶׁל בַּחוּרִים רָאָה וְנִשְׁתַּבֵּחַ
בָּהֶם וְאָמַר אַחַי הֵם, וּלְבַסּוֹף הָרַג אוֹתָם; יֵשׁ לְךָ אָח
שֶׁהוֹרֵג אֶת אֶחָיו? He spoke words that found ready entrance into
their heart saying, "Before you came down hither people spread rumours
about me that I was born a slave; through you it became public that I
am a free-man by birth. If I were to kill you what would people say?
'He saw a party of fine young men and he prided himself on his
relationship with them, saying These are my brothers, but afterwards
he killed them. Have you ever heard of a man killing his brothers?!”

How did the Egyptians not believe a someone could kill their brother if stories like Kayin killing Hevel, Esav wanting to kill Yaakov, and the like were part of world history?


texts: Must one die al Kiddush Hashem in cases of doubt?

texts:
In the Rambam's Mishneh Torah Yesodei haTorah Chapter 5:2, he explains that a Jew must die rather than perform idolatry, murder, or gilui arayos.

Does this also apply in cases of doubt? (i.e whether or not the object is a false deity, or a forbidden relation, etc)


texts:
What is the Shulchan Aruch Ha'Arizal? I expect it to be a compilation of Rabbi Yitzchak Luria's teachings on halacha arranged according to the order of Rabbi Yosef Karo's Shulchan Aruch, or perhaps a Hasidic composition, similar to the Shulchan Aruch HaRav.

Who authored it?


texts: Lack of opportunity for a mitzvah being a good thing

texts:
Rabbi Yochanan said fortunate is he who has no parents (Kiddushin 31b) - because it is almost impossible for someone with parents to honor them appropriately.
I have heard that Esther succeeded at overcoming Haman because Eisav's zchus was kibud av. No one with parents honored them more than Eisav. But since Esther did not have parents, her desire to be able to fulfill kibud av v'eim was considered as if she fulfilled the mitzvah completely.

Is there any other mitzvah like this where someone without the opportunity to fulfill it is considered greater in that area than someone with the opportunity? Specifically, what about people who can't have children?


texts: If your rabbi accidentally tells you that something is allowed, and you follow him, are you punished?

texts:
Imagine that you're 119 years old.

You ask your rabbi whether or not something is allowed. He answers. But, unbenownst to you, his answer is 100% mistaken. The Talmud and all others agree unanimously that the thing is forbidden. But your rabbi misremembers what it says in the Talmud, and he says it is allowed.

For the next two years, you do the thing, thinking it's allowed.

On your 121st birthday, while doing the thing, you suddenly die instantly. Not due to doing the thing: just due to old age. You die without having said the deathbed confessional prayer (see the "Death and Bereavement" section of the ArtScroll Siddur).

Will G-d punish you for having done the thing?

(This question was inspired by a discussion between Akiva Miller and R' Yosef Gavriel Bechhofer.)


texts: chassan/kallah signing the kesubah or tenaaim

texts:
I have seen bridegrooms and brides sign their names on their kesuba or tenaaim (prenup) before the chuppah (wedding ceremony). It seems maybe to be a chassidish custom, though I'm not sure.

Is there a source for this, and, if so, what's the reason?


texts: How did the people of Zmigrod wrap tefilin?

texts:
My family is from there, but we've lost our ancestral minhag due to secularization and subsequent return to different sects within orthodox Judaism. I am just curious in reclaiming my ancestral traditions.

TIA!


texts: Charity given to poor person who then becomes wealthy

texts:
If someone decided to help a poor family out by giving them a substantial amount of money (years worth) and then subsequently the poor gets yerusha or wins the lottery, according to the halacha does he need to return the money?

It would seem obvious from a derech eretz ,and hakaras hatov standpoint that he should give it back,but my question is can the donor bring him to bais din and have a claim?


texts: How come in the paragraph starting ויוציאנו ה' ממצרים… the first time the Hagaddah says ולא ע"י שליח, and the second time ולא השליח?


texts:
Does the distinction between biblical versus rabbinic transgressions have implications
or consequences today?

In the past, the punishment for them was different I believe.


texts: What are the permitted equivalents of what the Torah prohibits?

texts:
The Talmud says that for every thing God has forbidden, He has created an equivalent that is permitted. [Chullin 109b] It then gives a short list of such equivalents, such as marrying your neighbor's wife if she gets a divorce first; or eating the brain of a shibuta fish, which tastes like pork.  We can think of many more, such as other kosher foods that taste like unkosher ones (e.g., cheeseburgers with fake meat or fake cheese, "bacon" bits, etc.); "murderer" sublimated into surgeon, butcher, or soldier in wartime; etc.
Is this accepted mainline teaching?  If so, did any commentators compile lists of the permitted equivalent of all God has prohibited in the Torah?


texts: May a Mohel who accepted Shabbos early circumcise a child who turned 8 days old on Friday?

texts:
Since the rule that a circumcision pushes off Shabbos is learned from the verse וביום השמיני ימול בשר ערלתו, ויקרא יב ג, from which chaz"l expound "ביום השמיני אפילו בשבת", (שבת קלב ע"א), therefore a circumcision only pushes off shabbos if it is "Bayom Hashmini".
Simply, this means, that Shabbos is the 8th day.
If a baby was born on Friday, then the Yom Hashmini, the 8th day, would on the following Friday.

May a Mohel who accepted shabbos early do a bris on a child who turned 8 days old on Friday? Does that qualify under the rule of 8th day even on Shabbos (since it is now still actually the 8th day), or perhaps not since the eighth day is Friday and not the day of the week called Saturday/Shabbos even if the Mohel accepted the holiness of the holiday of Shabbos early? Perhaps it would be different if the Mohel is the father who is personally obligated here?


texts: How do we know something is "Halacha Lemoshe Misinai"?

texts:
When I read in the Talmud, Shulchan Aruch, etc. that a halacha is halacha leMoshe Misinai (a law given to Moses at Mt. Sinai), I compare it to a "postulate". It seems like a statement or rule that we accept and follow and we can't find a Torah source explaining why we do it.

How do we actually know that this is really in this category and not just a minhag that was adapted by a group of people at some point but we also don't know its source?

And if it is halacha Lemoshe Misinai, how do we know that we are doing it correctly as it was initially relayed to Moshe? Maybe after so many millennia someone relayed it incorrectly and we really don't know?


texts:
Can one use a pressure can of whipped cream on shabbas ?

It is funny because on the actual can it says to ask your Rabbi if one can use it or not.


texts: Does Friday night's Shabbat ceremony have to centre around a meal?

texts:
Is it necessary that the giving of thanks for Shabbat, including lighting of candles, blessings over bread, and the Kiddush need centre around the consumption of a 'main' meal?

I ask for those occasions when it is not possible to perform these rituals as part of consuming a main Friday night meal while still able to consume wine and chullah as part of this ritual.


texts: Violating Shabbos for a suicide emergency

texts:
Y'all should know by now that we violate Shabbos to preserve human life. If you're still not sure, see Shulchan Aruch, Orach Chaim 328, Rambam, Hilchot Shabbos 2 (English), and a few other sources around.

But, the question remains...what about someone who threatens his own life, by attempting suicide? Do we consider this person to be a sinner, and therefore not save him? Might we say that since this individual has brought danger upon himself on purpose, or at the very least, through negligence, that others would not have the right to violate Shabbos on his behalf?


texts:
In light of YDK's answer here, Halacha permits one to greet and sometimes return greetings to other people at different times during prayer when other interruptions would otherwise be prohibited. (See there for sources.)

My question is: often after returning someone's greeting, he may continue to start a conversation with me. At this point can I:

Continue the conversation if it seems brief? (unlikely)
Tell him respectfully that I am in the middle of prayers and cannot speak now?
Only motion that I am busy because the only talking that is permitted is the word 'hello'?

Since the reason the greetings were permitted here (I imagine) is to to avoid offending anyone, I'm guessing 2 is correct. Any ideas?


texts: Where does our blessing for daughters come from?

texts: In many Jewish homes on Shabbat, the head of the household would bless his sons to be like Ephraim and Menasheh but would bless his daughters to be like the matriarchs . What is the source, if any, for blessing daughters in this fashion?


texts: Why did Rebbe want to get rid of Tishah b’Av Nidcheh?

texts:
Megillah 5a-b:

  אמר רבי אלעזר אמר רבי חנינא רבי נטע נטיעה בפורים ורחץ בקרונה של צפורי בשבעה עשר בתמוז ובקש לעקור תשעה באב ולא הודו לו אמר לפניו רבי אבא בר זבדא רבי לא כך היה מעשה אלא תשעה באב שחל להיות בשבת הוה ודחינוהו לאחר השבת ואמר רבי הואיל ונדחה ידחה ולא הודו חכמים קרי עליה (קהלת ד, ט) טובים השנים מן האחד

  R’ Elazar said in the name of R’ Chanina: “Rebbe planted on Purim, bathed while wagons passed in Tzippori on Shivah Asar b’Tammuz, and sought to uproot Tishah b’Av, but they did not agree to him.” R’ Abba bar Zavda said to him, “My master, that’s not what happened. Rather, Tishah b’Av was a Shabbos, and they pushed it off to after Shabbos, and Rebbe said, ‘Since it’s being pushed off, let it be pushed off.’ But the Chachamim did not agree to him.” He applied to him the passuk (Koheles 4:9) “Two are better than one.”

What is Rebbe’s logic? Since Tishah b’Av isn’t being observed in its time, why bother having it at all? Is it so important that Tishah b’Av be held on that day, that if we mourn the Beis HaMikdash the following day, it doesn’t count? If so, why, indeed, do we not follow this practice?

Further, why does he only argue on Tishah b’Av? Several fast days can fall out on Shabbos - whenever Tishah b’Av falls out on Sunday, for instance, Shivah Asar b’Tammuz does, as well - and back then, when there was no fixed calendar, any fast day could. So why does he only argue on Tishah b’Av?


texts: Does food which has a status of animal food only receive ritual impurity (mekabel tumah)? please bring a source.


texts:
What is this dot in the word יִוָּדַ֤ע in Mikeitz 41 31.

  וְלֹֽא־יִוָּדַ֤ע הַשָּׂבָע֙ בָּאָ֔רֶץ מִפְּנֵ֛י הָרָעָ֥ב  הַה֖וּא אַחֲרֵי־כֵ֑ן כִּֽי־כָבֵ֥ד ה֖וּא מְאֹֽד׃

How does it effect the reading of this word?


texts: What is the minimum shiur for dehydrated maror?

texts: Given that you can use dried maror for the seder (Mishna Pesachim 2:6), and assuming that horseradish is actually maror, what is the minimum shiur of dried horseradish (e.g. horseradish powder)? Is it a k'zayit of the powder, or the amount of powder from a k'zayit of horseradish?


texts:
We learn in Sanhedrin 48a:

ת"ש נפש שבנאו לשם חי מותר בהנאה הוסיף בו דימוס אחד לשם מת אסור בהנאה הכא במאי עסקינן דרמא ביה מת
Come and hear! A tomb built for a man still alive, may be used. If, however, one added a single row of stones for a dead person, no [other] use may be made thereof. This deals with a case where the corpse had actually been buried there.
Soncino translation

Based on this the Beit Yoseif (Yoreh Deah 364) cites the Hagahot Asheri that one should not sell broken tombstones, lean against them or step on them. However, over the centuries the enemies of the Jews found creative ways to desecrate Jewish cemeteries. We have seen reports from Ger (Poland), Lemberg (Ukraine), Brest (Belarus) and more recently it turned out that the Wenceslas Square of Prague was cobbled with stones stolen from Jewish cemeteries.
Should Jews avoid going to such places, as by walking on these roads they are clearly benefitting from the desecrated tombstones? Alternatively, does the ruling only forbid Jews to sell tombstones, but if gentiles steal them we shouldn't be concerned?


texts: Whats the point of Sefarim who print Piskie Halacha and then they write not for Lemasshe-whats the point then?


texts: How can you regain a love for learning talmud?

texts: I have had many conversations with people who express a falling out of love with learning talmud as they got older. Perhaps it is due to being in the working world or having so many other responsibilities; whatever the case I would like to know if there are any strategies for helping a person, who is 30 years old or older, and who once enjoyed talmud study but doesn't any longer, once again enjoy learning gemarah? I am looking for sourced answers/approaches only please.


texts:
According to Mishna 7:5 of Masechet Gittin, if a man gives a woman a divorce on condition that she give him 200 zuz, she is divorced and must give it to him. But this seems to make the ketubah useless in the case of divorce, because a man could just always divorce his wife on the condition that she pay him more than the value of her ketubah. This seems impossible to me. What am I missing?
Note that this is a question because a woman can be divorced against her will in halacha (at least before the takanah of Rabbeinu Gershom).


texts: What is the deeper meaning of yo mama jokes in the Talmud?

texts:
The Talmud, in discussing the meaning of the word "אור," proposes astoundingly that:

אלמא אור יממא הוא
Thus we see that אור is yo mama

Pesachim 2a

Indeed, it's only a hava ameina. But every hava ameina must be taken seriously.
Could anyone shed light on the deeper meaning of this statement?

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


texts: "The סיפא is about a coin." But so is the רישא! (שבת דף ס״ה)

texts:
The mishna Shabas, daf 65 in the Bavli:

  Medeans [may go out on Shabas] with p'rifa. Anyone [may], but the rabbis spoke about what occurs.

That is, Medeans do p'rifa, so the rabbis mentioned that they can go out like that on Shabas. Rashi explains the p'rifa was a sort of button: one would wrap a hard object, like a stone, in one edge of a garment and a strap to the other edge, put the garment around herself, and wrap the strap around the hard object to keep the garment in place.

The mishna continues:

  One may do p'rifa with a stone, a nut, or a coin, so long as she does not do p'rifa first on Shabas.

The g'mara there (amud 2) notes the obvious problem with "so long as she does not do p'rifa first on Shabas":

  But you said in the earlier clause that "one may do p'rifa"!?!

Abaye (there) resolves the difficulty:

  In the later clause, we come to a coin.

That is — Rashi explains — the prohibition on p'rifa applies to a coin, which is muktze and cannot be handled on Shabas, whereas the permission immediately preceding it applied to things that are not muktze.

Huh?? The entire relevant difference, it seems, between the second-to-last and last clauses — the entire reason that the former permits and the latter forbids — is that "in the later clause we come to a coin". But the second-to-last, permitting clause explicitly mentions a coin!


texts: I recently heard that one is forbidden to get any benefit from a church (or any other place of worship other then a shul). They went on to say that the prohibation included while giving directions "turn right at the church". Has anyone else heard of this prohibation being that extreme and what sources that?


texts: Missed Maariv Motzai Shabbos - when to say Ata Chonantanu

texts: Suppose one wakes up Sunday morning and realizes they never prayed Maariv Motzai Shabbos. As per "Ata Chonantanu after havdala", there is still a requirement to say Ata Chonantanu even if one heard Havdala. When he prays 2 Shemona Esreis at Shacharis, in which one does he say Ata Chonantanu? The first one he is saying is for Shacharis and the second one he is saying as a make up for the missed Maariv Shemona Esrei. Does he say Ata Chonantanu at the first possible time, or is the first possible time the second Shemona Esrei which is the make-up Shemona Esrei? (sources)


texts: The Torah tells us how the Promised Land was apportioned by Tribe of Israel.  But within each tribe, how was the land apportioned by family?  On what basis?  Anything in the Sources?


texts: What is the Jewish belief regarding evil spirits?

texts: What do Jews believe about ghosts and evil spirits? It seem to me that the Bible gives clear definition about the fact that they are real. What do Jews believe about this?


texts: What's the idea behind the day starting with night?

texts:
I understand that the night preceding the day is from the Bible (for example, the description of Creation). What are some ideas that explain why the Torah sought to diverge from what most people's default would be: that the morning starts the day and the night concludes it?

For individuals who don't find morning beginning the day intuitive, I could rephrase the question as follows: Why would a very intentional G-d pick evening to begin as opposed to morning to be the start? I assume he didn't flip a celestial coin...


texts: Where was Abraham coming from in Genesis 13:9

texts:
When Abraham and Lot separate in Genesis 13, Abraham tells Lot:

  הֲלֹא כָל-הָאָרֶץ לְפָנֶיךָ, הִפָּרֶד נָא מֵעָלָי:  אִם-הַשְּׂמֹאל וְאֵימִנָה, וְאִם-הַיָּמִין וְאַשְׂמְאִילָה.
  "Is the whole land not before you?  Now separate from me. If to the left, I will go right; if to the right, I will go left."

Targum Unkelos, the Authorized Translation of Chumash according to the Talmud renders 13:9 as

  הֲלָא כָּל אַרְעָא קֳדָמָךְ, אִתְפָּרַשׁ כְּעַן מִלְּוָתִי:  אִם אַתְּ לְצִפּוּנָא אֲנָא לְדָרוֹמָא, וְאִם אַתְּ לְדָרוֹמָא וְאַצְפְּנָךְ.
  Is the whole land not before you?  Now separate from me. If to the north, I will go south; if to the right, I will go north.

If north is on their left, and south is on their right, that means that Abraham and Lot were heading east, or towards the Mediterranean coast from (what was later to be) Ammon and Moab, and not north from Egypt as is implied.
With that introduction, my question is: do we have any sources for why they took the long way up from Egypt, and what happened between them leaving Egypt and separating somewhere near Sodom (somewhere near the present day dead sea according to Medrash)?


texts: In Exodus God gives instructions in detail for the clothes the kohanim must wear. But neither the patriarchs nor Moses nor the 70 elders were instructed to wear anything special.  Why the difference?


texts:
The Mishnah in Avos (1:12) says that one should אוהב את הבריות ומקרבן לתורה, love creatures and draw them close to Torah. The Mishnah doesn't say אנשים, people, but rather בריות, all creations.
Now, the first half makes sense. It's well in line with the principle of not causing צער בעלי חיים. But how does one draw animals close to the Torah? For that matter, it's creatures, not just animals. How is one mekareiv things like bacteria, or rocks?
Related: Can an Alien convert to Judaism?

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


texts: Does a lady have to remove a prosthetic arm or leg prior to going to the Mikva?

texts: When a lady goes to the Mikva she has to ensure that there is no Chatziza. Is a prosthetic arm or leg a Chatziza? Is there a difference if the prosthetic is permanent or removable? (source)


texts: Why doesn't Dor Hamabul deserve the World to Come?

texts:
The Mishna (Sanhedrin 10) states that Dor Hamabul do not have a part in the world to come:

  דּוֹר הַמַּבּוּל אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין
  The generation of the flood has no portion in the world to come

In my understanding, the punishment cleanses the sins, and the person is "free to continue". At least this is how it works for us, Jews.

On the other hand, G-d openly admits, that their sins stemmed from the evil inclination He initially implanted in all of them, so I suppose the punishment is sufficient.

Why don't they deserve a portion in the WTC?


texts:
I have never understood how Havdalah can be said until Tuesday shkiya (at sunset). I mean, if one cannot eat or drink (except water) until saying Havdalah, is it possible that one can go THREE days without eating?

Why does such an allowance even exist?


texts: Why do people say that Abraham and his family were idolaters at first?

texts:
A common idea these days, is that Abraham, his father and their families were supposed to have worshipped idols, until the true Creator, the LORD, called him from Ur of the Chaldees to give unto him and his seed the promised land (modern day Israel [and indeed much more...]).

Where does this idea come from? Is there proof of it in the Holy Scriptures?

It doesn't make sense to me, since other men which the LORD had 'called out' were all god-fearing men before the LORD called them for their specific purposes. For instance our grandfathers Noah, and Enoch, also kings Saul and David were all reverent to the LORD, and it appears that this is exactly the kind of man He would choose to use for such a great task as Abraham's.

A quote from the Judaism 101 website:

  Abraham

  According to Jewish tradition, Abraham was born under the name Abram
  in the city of Ur in Babylonia in the year 1948 from Creation (circa
  1800 BCE). He was the son of Terach, an idol merchant, but from his
  early childhood, he questioned the faith of his father and sought the
  truth. He came to believe that the entire universe was the work of a
  single Creator, and he began to teach this belief to others.

  Abram tried to convince his father, Terach, of the folly of idol
  worship. One day, when Abram was left alone to mind the store, he took
  a hammer and smashed all of the idols except the largest one. He
  placed the hammer in the hand of the largest idol. When his father
  returned and asked what happened, Abram said, "The idols got into a
  fight, and the big one smashed all the other ones." His father said,
  "Don't be ridiculous. These idols have no life or power. They can't do
  anything." Abram replied, "Then why do you worship them?"

  Eventually, the one true Creator that Abram had worshipped called to
  him, and made him an offer: if Abram would leave his home and his
  family, then G-d would make him a great nation and bless him. Abram
  accepted this offer, and the b'rit (covenant) between G-d and the
  Jewish people was established. (Gen. 12).


texts:
Jethro appeared to be a friendly guy to Moshe, and even appeared to agree with what Moshe believed in, especially in theological terms (i.e. worshipping Hashem).

If that's the case, then how did Jethro know Hashem, a Jewish God? How was he already an established priest of Hashem, even though he didn't go to Egypt and interact with the enslaved Klal Yisrael etc.?


texts: Amazon sent extra book, should I return it?

texts: I ordered one book from Amazon, but received two (of the same). Should I return it?


texts: Is There a Halachah that Forbids Eating While Learning?

texts: Is there a Halachah that forbids eating while learning?  One of my friends told me it was forbidden.


texts: Understanding a Chasam Sofer on the Parsha

texts:
I recently came across an explanation from the Chasam Sofer on Vayigash and I don't understand what he's saying:

(טרף טורף יוסף ולא ראיתיו  עד הנה  (מד כח
נראה שיעקב אבינו לא חשש שיוסף מת מדלא נראה אליו בשום פעם בחלום, ועל כרחך סבר שנטרף בדעתו והולך ושוכב בין החיות,  כי חיה אחת ברדלס שמה שנשיכתה מטורפת דעת האדם, והיינו שאמר 'טרף טורף' שנטרף בדעתו, משום 'דלא ראיתיו עד הנה

https://www.hebrewbooks.org/pdfpager.aspx?req=21622&st=&pgnum=87


texts: Is general anesthesia or coma considered sleep?

texts:
Based on this article "Sleep vs Coma vs Anesthesia",

Is general anesthesia or coma considered Halachicly as sleep and in what aspects (like should one say Hamapil before or Birkas Hatorah after or wash hands etc)?


texts: Where is the story from (I believe in the Talmud ) about a Rebbe who was head of a beis din in regards to a widow and his sentencing to death?

texts:
This is a question is referenced the Gemara or Mishna I think.

I believe in the mishna, or gemara there's a story about either Rebbe Yehuda or Rebbe Yosi(Or another head of the Beis Din).

The story goes that the Romans I believe, sent word to the Rebbe's court that the Rebbe was to be killed. They gave him a few days to ponder on it. His students urged him to go into hiding but he wanted to figure out if the decree  was from Shamayim.

The Rebbe was trying to figure out the reason for the decree. One student said maybe you forgot to say shema one day, and the rebbe said no I never forgot shema. One student said maybe you forgot to put tefillin once, and the Rebbe said no I never forgot that. One student said maybe you issued a bad ruling, and the Rebbe said no I never issued a bad ruling. And then one student said maybe you didn't observe the laws of a widow once. And the Rebbe thought about it and said you know what? Once there was a widow that came to my court and I paused to take a sip of water before I heard her case.

The Rebbe realized at that moment that the decree was from shamayim and he was satisfied.

The exact rabbi, students responses, etc., and the details may be a little off.

I can't figure out where this story is. Do you have any idea where it's written or where it comes from? Which rabbi is it talking about?

If it's not in the Gemara or Mishna, if you can tell me which sefer that would be great. I'd like the volume, daf, page number, or whatever info you can give me. Thanks.


texts:
Am I right in thinking that, if a tam ox injures someone, they receive some damages (mBava Kamma 4:1 and bBava Kamma 33a), whereas if the tam ox kills someone, they/ their heirs receive no damages whatsoever (Exodus 21:28)?

If that is correct, has this odd situation been addressed anywhere?

If I'm incorrect, please can someone point me to the source that will put me right?

Thanks!


texts: Is there a difference between mitzvos that are counted in Taryag and mitzvos that aren't?

texts:
There are sources that say that there are many more mitzvos than 613, and only some are counted. My question (or chakira) is, is there any difference between the ones that are counted and the ones that aren't? לגבי us, is it all the same and we simply don't know the reasons why some are counted and some are not?
Or, is it למשל like a tree, with 613 main branches, and the rest are offshoots of those branches, so the ones that are counted get a higher priority.
If anyone knows any sources on this, or if you have a possible nafka mina in my chakira, please let me know.
edit - I am primarily looking for nafka mina's in the two tzdadim of my question. Therefore I am not sure if the question marked as similar will help me. I am also looking for sources one way or the other, for this that question may help, I need to be מעיין in it more.
edit 2 - I have seen the questions that are similar, but I am still not satisfied, I don't think they answer my question.
(I was thinking that there might be a nafka mina for arvus (I have seen that there are achronim that discuss this about mitzvos that aren't counted), if the ones that are counted get higher priority than perhaps it is possible to say that arvus only applies to them, so as to be sure to keep the main 'tree' alive and well.)


texts: Why are "Remember and don't forget Amalek" two separate commandments?

texts:
Why did the Rambam list these as two distinct commandments:

P189- Remember what Amalek did to the Israelites. [Deut. 25:17]
N59- Don't forget what Amalek did to the Israelites. [Deut. 25:19]

Aren't they the same?  I suppose one could argue that the first could mean: "Remember every now and then, but not necessarily all the time".  But the second -- never to forget -- applies all the time.  So why not eliminate the first and keep only the second?  What would be lost if we did that?
(I realize that Rambam's list is his own and doesn't fully match other lists.  Does any of the other lists consider these two as a single mitzvah?)


texts: Assuming that one should only learn secular topics for the purpose of parnassah (making a living), to what extent may one learn those topics? Is it only permitted to learn enough to get a job that requires the least amount of knowledge? May one learn more in order to get a better job so he may live more comfortably and/or perform hiddur mitzvah? What if one must sacrifice a certain amount of Torah learning now in order to do more secular learning, but having a better job will facilitate much more time to learn Torah later?


texts: Mitzvot that "are practiced" vs Chayav and Patur

texts:
The Mishnah Kiddushin (1:8-9) and the following Gemmorah (35-36) use the word "מצוות נוהגות" instead of the accepted "אנשים חייבים" or "נשים פטורות":

"הַסְּמִיכוֹת,..., וְהַקַּבָּלוֹת, נוֹהֲגִין בַּאֲנָשִׁים וְלֹא בְנָשִׁים, ...:
The leanings, ... and the collections of blood are practiced by men, but not by women...
כָּל מִצְוָה שֶׁהִיא תְלוּיָה בָאָרֶץ אֵינָהּ נוֹהֶגֶת אֶלָּא בָאָרֶץ. וְשֶׁאֵינָהּ תְּלוּיָה בָאָרֶץ נוֹהֶגֶת בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ...:
Any commandment which is dependent on the Land [of Israel] is only practiced in the Land. etc

What are the source and the explanation for such language?


texts: Eating on Dairy Dishes that have been used for Chalav Stam

texts: If an individual holds from Cholov  Yisroel , may they eat in someone's home that uses cholov stam . In particular may they eat on dishes that have been used for cholov Stam?


texts: PreRishonic sources against the tekhelet half-string

texts: What are the classical (pre-rishonic) sources explicitly or implicitly against the view of the Rambam that the tekheleth string is only half-dyed?


texts:
I was wondering if anyone has ever come across a classification or categorization of the different mepharshim on the Chumash or Na"Kh, grouping them by the type of perush they give (i.e., whether their derech of elucidation is primarily pshat, remez, drush, or sod). E.g., someone remarked to me once that the Sfas Emes's sefer is giving remez.

If there is no such categorization available, maybe we could propose such a grouping here?

Thanks very much,
Daniel


texts: Why do we wish someone “long life” on the occasion of the anniversary of the death of relative?

texts:
Why do english-speaking Orthodox Jews in the UK wish someone “long life” on the occasion of the anniversary of the death of relative?

I can understand this wish directly after the death when I have heard that a person should consider himself as being judged but I find it difficult to understand say 20 years later. I also understand the wish that the soul of the departed should be elevated in the world-to-come.


texts: Why is it prohibited to show a movie about a dead person?

texts:
In Vayikra 19:28, it says

 וְשֶׂרֶט לָנֶפֶשׁ, לֹא תִתְּנוּ בִּבְשַׂרְכֶם

What is wrong with a movie (seret) about a dead person, and what does the Torah use "put it in your flesh" to mean watching the movie?

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


texts:
An ad, IIRC sponsored by Chabad, in a Jewish magazine (Ami) reads:

  Chazal teach us that the day of a tzadik’s yahrtzeit is a most auspicious day, a יום סגולה ועת רצון, to connect with the tzadik, granting us the potential to elicit brochos and yeshuos min hashomayim in the zechus of the tzadik.

Does anybody know of such a source from Chazal?


texts:
When we take the Torah scroll out of the Ark, we say, "Gadlu l'HaShem iti".  [Psalms 34:4]  This is usually translated as "Declare the greatness of the Lord with me!".  This is a mistranslation.  The correct translation is: "Declare the greatness of the Lord, E.T.!"  It is an exhortation to extraterrestrials to acknowledge the One True God.  My question is:  What other incontrovertible evidence is there of the existence of extraterrestrials, in the Tanach or any of our Sources?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: In the Christian scriptures, Acts 10:28 portrays association between Jews and Gentiles as being unlawful while Acts 11:3 portrays criticism for a Jew eating with the uncircumcised.  Is there a Rabbinic law or a known pre-Rabbinic custom that supports a prohibition of Jews eating with Gentiles even if the meals are kosher?


texts: Does the Date of Sukkot Correspond to Any Particular Event?

texts:
As far as I can tell every single Jewish Holiday celebrates a particular event that happened on the date we celebrate it.  Namely:

Rosh Hashanah - (Tishrei 1) Creation of Man

Yom Kippur - (Tishrei 10) Final time Moshe decends Mt. Sinai

Sukkot - (Tishrei 15) ???

Chanukah - (Kislev 25) Miracle of the Oil

Purim - (Adar 14) Jew were saved from Hamans decree.

Pesach - (Nissan 15) - Jews left Egypt.

Shavuot - Jews received the Torah.

It is true that Sukkot commemorates the Clouds of Glory which protected the Jews in the desert, but I have not seen any source that this began on the 15th of Tishrei.  Can anyone shed some light on this?


texts: will the average person make it into Olam Haba

texts:
will the average Jew who presumably has a big accumulated package of sins and also a big package of good deeds make it into Olam Haba?

is there a minimum requirement for one to "get in"?


texts: Why are observant Jews so reluctant to admit that Chazal could ever make mistakes?

texts:
I have great respect for many of our sages of blessed memory, but there seems to be a tendency among Jews to refuse to admit the possibility that they could have ever made mistakes.  I have been grappling with this question as I was trying unsuccessfully to write an answer to a this recent question.  It is extremely hard to speak of the fallibility of our sages in a socially acceptable way.

One way to see this is to look at some of the reasoning on why we no longer follow Talmudic medicine. You often find something along the lines of the reasons given by the Maharil, that the descriptions are unclear, that we cannot understand what they mean, that if we tried it and did it wrong one might come to belittle the sages.

I almost never see an orthodox rabbi say: they were men who worked with the knowledge that was available at the time. They tried to apply Jewish principles to the world as they understood it, but they may have been mistaken in specific facts about the world.

The notion that any human could be infallible bothers me. I would gladly agree that Chazal were righteous, intelligent people with much integrity. I would also agree that is not good for people like us who have lesser moral qualities to criticize those who are greater than us, but does this mean that it is wrong to make respectful observations that such-and-such person was wrong about one particular issue that we can now understand in a completely different way? So they didn't know anything about germ theory or which creatures were real and which were mythical. Why is that so bad to say? Why do we tie ourselves in knots to avoid saying that they could be wrong occasionally?


texts: Can personal requests be made during the mussaf of rosh hodesh or chol hamoed?

texts: On a holiday it is forbidden to make a personal request. Does this same prohibition apply to the mussaf of rosh hodesh and hol hamoed when all the regular shemonah esrei bakashot are left out?


texts: How can the Rambam say anointing a King requires a Sanhedrin, when Shmuel anointed King David alone?

texts: The Rambam says a King must be anointed by a Sanhedrin, why did Shmuel seemingly go alone in secret?


texts: Is it permitted to have zodiac symbols in a synagogue?

texts: Many shuls in Eastern Europe have painted zodiac symbols (albeit in a rather symbolic manner) on the walls or ceiling. However, it is stated directly in the Mishneh Torah that one may not draw the constellations, and in Rambam's Commentary on the Mishna, it is stated that this does not refer to simply drawing the stars, but rather drawing the symbolic depictions of these stars and the like (for example, Venus as a young maiden). The sages clearly do consider the constellations to be real heavenly servants of Hashem, just as the cherubim are. So why was this not only permitted, but permitted in a house of worship?


texts:
Typically in the US, members of Congress and other government officials are sworn in on a bible appropriate to their religion. Is it appropriate for Jews to be sworn in on a Tana"ch, or should some other text be used?

Note 1:A corollary to this would be to ask what Sen. Joe Lieberman was sworn in on, seeing as he is fromm.

Note 2: While according to Koren's catalogue, a first edition of their Tana"ch is used for swearings-in of Jewish officials in Israel, it does not mention whether this is done by religious politicians or only secular ones.


texts:
In the Rambam’s Sefer Hamitzvos, he makes clear to us that the mitzvah of guarding the Beis Hamikdash is still applicable today:

Why don’t we have a Temple Guard nowadays?


texts: Is there any point where לשבת יצרה no longer applies?

texts:
Yeshaya 45:18 says:

כי כה אמר יהוה בורא השמים הוא האלהים יצר הארץ ועשה הוא כוננה לא תהו בראה לשבת יצרה אני יהוה ואין עוד
... it (the world) was not created to be void, to be settled it was formed...

This verse is taken to have Halachic ramifications in the realm of the Mitzvah to be fruitful and multiply (see, for example, Bava Basra 13a and Tos. there).
Is there any point at which we say the world is sufficiently settled, and this concern no longer applies?  In today's world, there are concerns of overpopulation in some places.  Is this Mitzvah-qualification subject to world population?


texts: Should I run meat towels and dairy towels in different laundry loads?

texts: In part of learning to keep a kosher home, I understand I need to keep two sets of kitchen towels, tablecloths, etc. How do I maintain these items in a kosher state? Should the towels be run through separate laundry loads, either on the 'hot' or 'sterlize' setting?


texts: "Chiyuv" to be chazan vs. congregational approval and refusal

texts:
Follow-up to this M.Y. answer about a "chiyuv" to daven from the amud.

The answer states that a mourner for a parent should try to be shaliach tzibbur.

I question whether this rule contradicts some other principles regarding shaliach tzibbur.

This source states:

  The person who acts as shaliach tzibur may only do so with the consent
  of the congregation. If he does not have that consent, he is not
  permitted to lead the davening because the davening is in place of
  sacrifices offered by the public, and it is unfitting for a person to
  offer a sacrifice in the name of the public against its will. If a
  person attempts to lead the davening against the will of the
  congregation, the congregation should not answer amen to the blessings
  he recites. In reciting those blessings, he is considered to be
  scoffing rather than blessing G-d.

I'm not sure if my shul is an example, but I know that some congregants, myself among them, do not always approve of one or two "chiyuvim". One, I think, davens too quickly and swallows some words. Another one has an annoying loud voice. I occasionally complain to the gabbai. But I sense that most of the others are not as vocal or think that a "chiyuv" cannot be challenged and these people must always be shlichei tzibbur. Perhaps, this or a similar scenario occurs in other shuls.

I'm not sure if the shaliach tzibbur needs unanimous approval or majority approval. But it seems that if the majority do not approve, how can he be considered a "chiyuv"? If the majority are regular attendants, and they really don't like his davening (or, perhaps, they just don't like his personality), does the "chiyuv" rule still have precedence?

The 2nd challenge is, IIRC, when a person is asked to be shaliach tzibbur, he is supposed to refuse up to 3 times. (I don't recall the source but I think it's in Shulchan Aruch.) In my shul, and I assume mosts others, when they know that the person is a chiyuv, they don't even ask him to be chazzan. Furthermore, the chiyuv just goes up to the bima a few minutes before davening starts, because he knows he's the only chiyuv. Shouldn't he be asked first, and isn't he supposed to refuse? In most places I've davened, either they know who is a chiyuv, or, if it's a "pop up" minyan, like at a wedding, someone asks "Is anyone a chiyuv?" and someone raises his hand, and they have him do it.

So, here, too, does the chiyuv override standard protocol?


texts: Audio or video of Rabbi Michel Ber Weismandl zt”l

texts:
(related)

Rabbi Michel Ber Weismandl zt"l, saved many people during the holocaust, but also was a noted Torah scholar genius. They published some of his work after his death. However, does anyone know if there is audio or video [lectures] (content) of him?


texts:
Moses is not mentioned in the Hagaddah (with one minor exception), presumably to show that the exodus happened entirely by G-d's power and to not deify Moses.

Presumably, though, the maggid during the original second seder (a year after the Exodus) mentioned Moses since they knew him and since most stories involve human actors (e.g., Shemot through Beshalach).

I understand there was no fixed Hagaddah until the Middle Ages, but I assume the text evolved over time, and that the traditions of the Hagaddah are older than the text.

So the question comes down to - how old is the tradition to exclude Moses from the Passover maggid?  Does it date back to the Talmudic era?  King David's time? The midbar?


texts: Is someone allowed to walk home from shul wearing leather shoes on Tish'a B'Av?

texts:
Since Tish'a B'av begins immediately after Shabbat, this year, this can present a shoe problem on Motza'ei Shabbat.

The conditions / halachot:

One is not allowed to wear leather shoes on Tish'a B'Av.
One is not allowed to prepare for after Shabbat on Shabbat, itself.

Assume that neighborhood shuls have Shabbat mincha which is followed by a shiur then Ma'ariv; and that they recommend that people bring their non-leather shoes to shul before Shabbat, and leave them in shul. Suppose someone cannot do this. (Say, he arrives for Fri. eve. davening immediately from work wearing his shoes, and can't get home to retrieve his non-leather shoes.)

He goes to shul for Shabbat mincha. He can't wear sneakers to shul, nor can he carry them (assume there's an eruv) since that is preparing for after Shabbat. In shul, at the start of Ma'ariv, he removes his shoes, so he's in his socks.

Walking home barefoot or in his socks could be harmful. The street frequently has broken glass shards, nails and other sharp objects which cannot easily be seen at night, and it's quite likely that the person may step on one of these and severely injure his foot.
When shul is done, can he put on his leather shoes to walk home?


texts:
What happened in history so that there are no-longer high priests?

If succession for the role is by descendant of Aaron, what conditions prevent a new high priest from existing.


texts: Why does the Torah not simply say "two witnesses" are needed, and leave it at that?

texts:
In the Torah, sometimes it says, "two or three witnesses" are needed; why not simply say "two witnesses" are needed, and leave it at that?

Is it because the Torah is allowing judges, based on their discretion, to set the needed witnesses to the higher number of three, for some cases, whereas other judges, based on their discretion, might just ask for two?


texts: Is there any evidence of time-zones in Talmud? (Tanaim and Amoraim only)

texts:
There are many verses in the Talmud, Midrash and Siddur that state that the sun and moon rise and set through gates in the firmament. This would imply that there are no time-zones. To this world view the sun & the moon rises and sets everywhere in the world at the same time. I'm looking for a refutation.

(I dont think that this section of in Shabbat 118b is such an example:

  Said R. Yossi: Might my portion be among those who receive the Shabbat in Tibberias and close it on Zippori"

Rashi states on the spot that Tibberias is low-land and Zippori is in the top of a mountain, so the light there is brighter and they wait more in closing the Shabbat. Thus, this passage recognizes the effects of elevation, not longitude.)

Is there any discussion in the Talmud (Tanaim and Amoraim only) that takes the concept of longitude-based differences in local time into account?


texts:
According to the Quran, Abraham was given a scripture just like Moses.

This is certainly ˹mentioned˺ in the earlier Scriptures—   the
Scriptures of Abraham and Moses. [Quran 87/18-19]

The scripture of Moses, I believe is the Torah. However, what could be the scripture of Abraham? Was Abraham given a scripture according to the Jewish tradition? If so, do we still have access to it?


texts: Vilna Gaon -- mini nevuah after six hours of study?

texts:
In Aish Moharan1, Rav Berland cites the Vilna Gaon as having said that after six hours of uninterrupted Torah study, the first thoughts a person has are a form of mini nevuah (prophecy).

  כמו שמובא מהגאון מוילנא שאחרי שש שעות למוד תורה בלי הפסק, המחשבה הראשונה שתבוא לך כמו נבואה מהשמים, וזה בדוק ומנוסה

What is the source for this idea, and where can it be found in the writings of the Vilna Gaon?

1. Part 1, Torah 1


texts: Game of Thrones Deities - Pemitted to Study?

texts:
The Rambam rules regarding studying the ways of Idolatry (Avodas Kochavim 2:2):

  סְפָרִים רַבִּים חִבְּרוּ עוֹבְדֵי כּוֹכָבִים בַּעֲבוֹדָתָהּ הֵיאַךְ
  עִקַּר עֲבוֹדָתָהּ וּמַה מַּעֲשֶׂיהָ וּמִשְׁפָּטֶיהָ. צִוָּנוּ
  הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא לִקְרוֹת בְּאוֹתָן הַסְּפָרִים כְּלָל
  וְלֹא נְהַרְהֵר בָּהּ וְלֹא בְּדָבָר מִדְּבָרֶיהָ. וַאֲפִלּוּ
  לְהִסְתַּכֵּל בִּדְמוּת הַצּוּרָה אָסוּר שֶׁנֶּאֱמַר אַל תִּפְנוּ אֶל
  הָאֱלִילִים. וּבָעִנְיָן הַזֶּה נֶאֱמַר (דברים יב ל) "וּפֶן תִּדְרשׁ
  לֵאלֹהֵיהֶם לֵאמֹר אֵיכָה יַעַבְדוּ", שֶׁלֹּא תִּשְׁאַל עַל דֶּרֶךְ
  עֲבוֹדָתָהּ הֵיאַךְ הִיא אַף עַל פִּי שֶׁאֵין אַתָּה עוֹבְדָהּ,
  שֶׁדָּבָר זֶה גּוֹרֵם לְהִפָּנוֹת אַחֲרֶיהָ וְלַעֲשׂוֹת כְּמָה שֶׁהֵן
  עוֹשִׂין שֶׁנֶּאֱמַר וְאֶעֱשֶׂה כֵּן גַּם אָנִי:

  Many books have been composed by the idolators on idol worship, as
  regards its principle and its rules and practice. These books we are
  prohibited by the Holy One, blessed be He! from reading altogether,
  nor to meditate therein or in part thereof. We are even not allowed to
  look at the likeness of such an image, for Scripture says: Turn ye not
  unto idols, (Levit. 19. 4). In the same sense Scripture cautions us:
  And that thou inquire not after their Gods; saying, How did these
  nations serve their Gods? Viz.:—that thou shouldst even not inquire
  into the manner of idol worship, although thou does not follow it, for
  such an inquiry might ultimately lead to practice, and to follow their
  example; as it is said: Even so will I do likewise, (Ibid).
  (Translation Sefaria)

Now the books from the George R.R. Martin known as Game of Thrones features elaborate mythologies, histories, and lore loosely based on real-life historical facts.

Included in the book are entire story lines built around deities ie. Lord of Light, or the Faith of the Seven etc.

There is a vast and enthusiastic wiki page that codifies and explains the background of each deity.

Is it permitted to read them according to the above quoted Rambam?

Furthermore, there is a famous argument between the Rambam and Rambam about whether Magic is real. The Rambam was of the opinion that they are fake (ibid. 11:16) the Ramban disagreed. Therefore, in the opinion of the Rambam, it should follow that whether or not the deity/magical element is in fact fictional or real should have no bearing on its permissibility.

Therefore why isn't there a separate prohibition to read such fictional mythologies?


texts: Why does Rashi bring the gematria hint of בזאת?

texts:
It says on Rashi beginning of Acharei https://www.chabad.org/dailystudy/torahreading.asp?tdate=4/18/2021

with this: בְּזֹאת. Its gematria [numerical value] is 410, an allusion to [the number of years that] the first Temple [would stand when the kohanim were righteous like Aaron, and it was as if Aaron lived all these years and entered the Holy of Holies]. - [Vayikra Rabbah 21:9]
בזאת: גימטריא שלו ארבע מאות ועשר, רמז לבית ראשון:

The question is, Rashi in general said that he's only coming to explain the simple meaning of the verses, like he says in Bereishis 3:8 https://www.chabad.org/library/bible_cdo/aid/8167/showrashi/true
And they heard: There are many Aggadic midrashim, and our Sages already arranged them in their proper order in Genesis Rabbah and in other midrashim, but I have come only [to teach] the simple meaning of the Scripture and such Aggadah that clarifies the words of the verses, each word in its proper way.
וישמעו: יש מדרשי אגדה רבים וכבר סדרום רבותינו על מכונם בבראשית רבה (יט ו) ובשאר מדרשות ואני לא באתי אלא לפשוטו של מקרא ולאגדה המישבת דברי המקרא דבר דבור על אופניו:

Rashi already told us towards the beginning of his commentary that his only purpose is to explain the absolute simple meaning, or at least those midrashim that are relevant in explaining the simple meaning of the verses, based on what Rashi said earlier, it wouldn't seem like his purpose is to bring allusions, in the world of remez, hints, when he already said that his job is only on the simple meaning, pshat (or at least hints and midrashim etc that would explain the simple meaning of the verses etc.)
So why does Rashi find the need to bring here an allusion and gemateia of the word בזות? Why didn't he suffice with simply continuing on into the next part of his commentary?
True, it's a midrash, but Rashi doesn't bring every midrash, so why did he bring this one, especially since it has to do with merely a hint and numerical value, how is this relevant to the simple meaning of the verse?


texts: What time should Chanuka candles be lit in the Southern Hemisphere?

texts:
My prayer book says The Chanukah lights should be kindled as soon as possible after nightfall. I live in Melbourne, and due to the summer solstice and daylight saving, nightfall is very late (approximately 9:16 pm at this time of year).

I also understand that you're supposed to light the candles when people walking by will see them. What if "nightfall" is too late for that, as it might be in places in the Southern Hemisphere? Is nightfall determined astronomically, and if so, does that still apply if that means no one walking by will see the lights?


texts: Washing Hands with Soap after Netilat Yadayim

texts: Is a person allowed to wash his hands with soap after netilat yadayim for bread before making the Hamotzi blessing on bread? Or perhaps it is some kind of hefsek (interruption) between the two like speaking.


texts: I read that the awaited Messiah  will cause to re-establish the Kingdom of God and redeem the Israelites so what are the evidences in Tanach and Talmud to support this claim ?


texts: What would have happened if the sin of the spies never occurred?

texts:
If the spies had not given a bad report about Eretz Yisroel or the people had not accepted their bad report, how would history have been different?

I have heard speculation that upon entering the land, Moses would have been moshiach, he would have built the Temple immediately, and we would be living in yemos hamoshiach now. Is there a basis for this idea?

UPDATE: I found an example of this idea (with no source) in ArtScroll's Megillat Eichah commentary (pp. xx-xxi):

  The failure of that eloquent appeal was a turning point in Jewish history. Had the spies not fallen short, had Joshua and Caleb prevailed, had the people kept their faith in God and Moshe, then the evil potential of those forty days would have been forever destroyed. Israel, led by Moshe, would have entered its land, built the Holy Temple, and begun the reign of Messiah -- the ultimate redemption for which we still long.

Where might the author (Rabbi Nosson Scherman) have learned this idea?


texts: Different Chanukah Blessing for Converts?

texts:
In 139:12, Kitzur writes that when a convert lights Chanukah candles, he should say "She-asah nissim l'Yisrael" instead of "She-asah nissim lavoteinu". What is his basis for this ruling? Isn't a halachically valid convert treated the same as a born Jew?

I can find several reasons to disagree with Kitzur, for example that "avoteinu" means "our fathers", i.e. the fathers of the Jewish nation, not "my fathers".


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

texts:
In Shabbos day Shemoneh Esrei, we describe Moshe receiving the Mitzvah of Shabbos on Har Sinai. It says that he received the Luchos, on which were written the Mitzvah of Shabbos, "and so too is it written..."

Then the brachah jumps to V'Shamru, which was indeed told to Moshe when he was on Har Sinai following Matan Torah but was not written on the Luchos. Why does the brachah not quote Zachor? If it introduces the quote by saying "Shabbos is on the Luchos, as it says..." why doesn't it quote Shabbos on the Luchos?

  יִשְׂמַח מֹשֶׁה בְּמַתְּנַת חֶלְקוֹ כִּי עֶבֶד נֶאֱמָן קָרָאת לו כְּלִיל תִּפְאֶרֶת בְּרֹאשׁוֹ נָתַתָּ בְּעָומְדוֹ לְפָנֶיךָ עַל הַר סִינָי וּשְׁנֵי לוּחוֹת אֲבָנִים הוֹרִיד לָנוּ בְיָדוֹ וְכָתוּב בָּהֶן שְׁמִירַת שַׁבּת וְכן כָתוּב בְּתוֹרתך

  וְשָׁמְר֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־הַשַּׁבָּ֑ת לַעֲשׂ֧וֹת אֶת־הַשַּׁבָּ֛ת לְדֹרֹתָ֖ם בְּרִ֥ית עוֹלָֽם בֵּינִ֗י וּבֵין֙ בְּנֵ֣י יִשְׂרָאֵ֔ל א֥וֹת הִ֖וא לְעֹלָ֑ם כִּי־שֵׁ֣שֶׁת יָמִ֗ים עָשָׂ֤ה ה׳ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֔רֶץ וּבַיּוֹם֙ הַשְּׁבִיעִ֔י שָׁבַ֖ת וַיִּנָּפַֽשׁ


texts: Finding a Talmudic Passage: Pauper, Adulterer, Rich Man

texts:
I am currently reading Rabbi Shimon Huberband's Kiddush Hashem, which is constructed of passages that he authored in the Warsaw Ghetto. In his description of Rosh HaShanah 5700 (1939), he mentions sitting around with other Jews in Piotrkow, and sharing rumours about the German army being defeated by a confederacy of Polish, French and English forces.
One Jew present expressed disbelief, and applied to these rumours a moshel from the gemara. In the translation of David E. Fishman (I haven't seen the original Yiddish), "There was one wise Jew who, after hearing the entire conversation, commented that he had no faith in the alliance between Poland, England, and France. He based this on the talmudic dictum regarding an arrogant pauper, an old adulterer, and a deceitful rich man. The arrogant pauper, he explained, was Poland; the old adulterer was France; and the deceitful man was England."
What is the talmudic passage that R' Huberband is alluding to?


texts: Movies and music during the 3 weeks according to Rav Soloveitchik

texts:
The Rav compares the 3 weeks to the twelve months of mourning, and following that comparison he permits shaving during the 3 weeks (but not the 9 days) but forbids large social gatherings.

What does he say (or what is said in his name) about listening to recorded music during the 3 weeks? What about going to see a movie in theaters?


texts: Does Teshuva protect from punishment or not?

texts:
The Rambam says in Hilchos Teshuva, chapter 6:

  There are other sins for which justice determines that retribution be
  exacted in the world to come with no damages coming to the
  transgressor in this world. There are [other] sins for which
  retribution is taken in this world and in the world to come. When does
  the above apply? When [the transgressor] does not repent. However,
  if he repents, his Teshuvah is a shield against retribution.

This implies that Teshuva alone will attain not only forgiveness, but will also avoid retribution/punishment. But doesn't this conflict with the concept that for some sins Teshuva alone is not enough and punishment completes the atonement, as for example in Yoma 86a:

  If one commits a transgression that warrants karet or a sin punishable by death from the earthly court and then repents, repentance and Yom Kippur suspend his punishment, and suffering absolves and completes the atonement

In fact, the Rambam himself quotes this Gemara in chapter 1 of Hilchos Teshuva. How can we reconcile the Rambam's statement quoted above with the Gemara?


texts: Do these tissues have 4 or 5 rabbinical certifications?

texts:
In the image below:

Rabbinical ishur (certification) of the suitability of the facial tissues.
Certification that they are not made from recycled seforim (which probably means that the paper is non-recycled -- kind of the inverse of a "Green" certification.
Certification that they were not made on shabbos.
Certification of their suitability for use on  Pesach -- i.e., the tissues lack leavened bread or similar food substances..
Because #5 says "shvii", rather than not "shiviis", this is presumably also certification that they were not made on Shabbos, rather than certification concerning the sabbatical year. If so, why is this here, duplicating #3? And why do they say "shvii" (Seventh Day) rather than the more normal "Shabbos" (Sabbath)? If they feel that Shabbos is too holy to put on something that could be used for toiled paper, why does #3 explicitly say Shabbos?

(Aside: The Arabic text has more of the "normal"  explanation including size in centimeters and the material used; this is not in the Hebrew.)


texts:
Some secular books have a hefty amount of wisdom that we find in our Torah sources.  For example, 7 Habits of Highly Effective People has a lot of almost verbatim lessons from Pirkei Avos, although the author is not basing himself on Torah sources.

I am assuming that these lessons in Jewish sources are considered Torah.  Is that assumption incorrect, and if not, how does this fit with "אם יאמר לך אדם… יש תורה בגוים אל תאמן" ("If someone tells you… there's Torah among the nations, don't believe", Eicha Rabba parasha 2)?


texts:
The Rambam says that the Shchita of a Mumar for one aveira is Kosher, just that there needs to be a Shochet who will check his knife before he shechts (as one can assume that he won't work too hard to make the knife clean). The only debate in the Gemara is if a Mumar Lechol hatorah kula's shechita is kosher.

So why are many people so careful about the Yiras Shamayim of the Shochet? I know people who will only eat Chassidisher Shchita, some will only eat meat that was shechted by Shochtim from their Chassidus, some will not eat meat outside their house (while they will eat other products), etc. These are people that will eat national hashgachos for most items.

These people can't consider non-Chassidim to be like a mumar lechol Hatorah as if they were, they couldn't rely on their Hashgachos at all (and wouldn't be able to eat anything with an O-U, etc.)

EDIT

I am looking for sources (such as, Shulchan Aruch demands ..., Simla Chadasha demands etc.)


texts: May one have a torah aliyah during the mourning period

texts: Is it okay to have a torah aliyah during the 11 month mourning period, or should one wait?


texts: If God removed prophecy from the gentiles because of Bilaam's wickedness, how come that Obadiah who was a gentile was a prophet?

texts:
According to Midrash, because of Bilaam's wickedness, as emblematic of the wickedness of gentile prophets, God removed prophecy from the gentiles (Midrash Tanchuma, Balak, siman 1).
From the Talmud, tractate Brachot, 7a: (450-550 CE)

And Rabbi Yoḥanan said in the name of Rabbi Yosei regarding Moses’ request that the Divine Presence rest upon Israel as it once had: Moses requested three things from the Holy One, Blessed be He, at that time, all of which were granted him. He requested that the Divine Presence rest upon Israel and not leave, and He granted it to him, as it is stated: “For how can it be known that I have found grace in Your sight, I and Your people? Is it not in that You go with us, so that we are distinguished, I and Your people, from all the people that are on the face of the earth?” (Exodus 33:16). The request: Is it not in that You go with us, refers to the resting of the Divine Presence upon Israel. Moses requested that the Divine Presence not rest upon the nations of the world, and He granted it to him, as it is stated: “So that we are distinguished, I and Your people, from all the people on the face of the earth” (Exodus 33:16). Lastly, Moses requested that the ways in which God conducts the world be revealed to him, and He granted it to him, as it is stated: “Show me Your ways and I will know You” (Exodus 33:13).

1- If God removed prophecy from the gentiles ,Because of Bilaam's wickedness ,then how about Obadiah, who came after Bilaam,and was Edomite (gentile ) and a prophet ?
2- were gentile prophet sent only to the gentiles, and never to Israeli?


texts: Can we go back to using musical instruments in synagogues when the Temple is rebuilt?

texts:
We stopped using musical instruments in the synagogue after the Temple was destroyed, as a sign of mourning.  We used them before that time (see Psalm 150).  When the Temple is rebuilt, does halacha say we can go back to using them?  For that matter, do we know if they went back to using them after the Second Temple was built?

Very brief background:
In ancient days, musical instruments were used in worship:  [Mishna, Arachin 2:3 - Sefaria:  https://www.sefaria.org/Mishnah_Arakhin.2.3?lang=bi&with=all&lang2=en]:
There are never less than two harps, nor more than six. There are never less than two flutes, nor more than twelve... And they did not play on a bronze pipe but on a reed pipe... Nor was anything but a single pipe used for the finale, because it makes a pleasant finale.

Then the Temple was destroyed, and the Talmud seemed to forbid all music, anytime: [Gittin 7a.  (Sefaria: https://www.sefaria.org/Gittin.7a?lang=bi)]
They sent the following question to Mar Ukva: From where do we derive that song is forbidden in the present, following the destruction of the Temple? He scored parchment and wrote to them: “Rejoice not, O Israel, to exultation, like the peoples” (Hosea 9:1).  The Gemara asks: And let him send them a response from here: “They do not drink wine with a song; strong drink is bitter to them who drink it” (Isaiah 24:9), indicating that song is no longer allowed. The Gemara answers: If he had answered by citing that verse, I would say that this matter applies only to instrumental music, in accordance with the previous verse: “The mirth of tabrets ceases, the noise of them who rejoice ends, the joy of the harp ceases” (Isaiah 24:8); however, vocal song is permitted. Therefore, Mar Ukva teaches us that all types of song are forbidden.
This was later codified [Rambam, Hilchot Ta’aniyot 5:14; Shulchan Aruch in OH 560:3]

This was softened to allow song.  Sotah 48a: "Rav Huna nullified all types of song... Later, when Rav Ḥisda came and belittled this prohibition, people began to sing again."

But we can't mourn on Shabbat/Yom Tov!  So the prohibition against musical instruments on those days rests on the prohibition against "completing" an object on Shabbat [Eruvin 104a].  Playing an instrument "completes" it [Rambam, Hil’chot Shabbat 23:4; Shulchan Aruch, Orach Chayyim 338:1].  Also, one might end up fixing (or tuning?) the musical instrument. [Mishna, Beitza 36b]


texts: Isaiah - Didn't he live in a time where people were righteous? Why is he foretelling a destruction?

texts:
Isaiah lived in a time of righteous kings, with the exception of Achaz. Why was he foretelling a destruction? It seems clear from the texts that the cause of the final destruction was Menashe, who is not even listed in the opening verse. We find a foretelling of destruction in chapter 6, which seems like an inaugurating prophecy and according to Midrash, this was way before Menashe, at the time of Uziyahu.
Add to this the fact that our sages describe Chizkiyahu as someone worthy of being Moshiach, how could it have been that bad then?


texts:
1) Is there any way to check lettuce on Shabbos?
2) If the lettuce had been put into a liquid that kills the bugs before Shabbos, is there then a way to check it?


texts: Is there such a thing as judicial suicide for a capital crime?

texts:
In midaeval Japan, for example, everyone's lives are based on the possess of honor derived from adhering to a rigid moral code (bushido).  Higher-ranking citizens, such as the samurai, would, if upon their lord's judgment they committed a serious breach of trust, be allowed to take their own lives (keeping their family's honor intact), rather than be executed in the public square.

Was there anything comparable either biblical or mediaeval Judaism concerning being allowed by the king to fall upon one's sword to maintain their dignity in leiu of being executed by the king?


texts: "פְּנִיאֵל" and "פְּנוּאֵל"

texts: Is the פְּנִיאֵל of BeReishis 32:31 the same as the פְּנוּאֵל of 32:32? If so, why the change in term used to refer to it? If not, is there a story behind the two places with such similar names?


texts: Custom of Rov speaking before Krias HaTorah on Shabbos

texts:
I've been in a number of shuls where the Rov of the shul will get up before Krias HaTorah on Shabbos and say some sort of "drasha". Sometimes it was connected to the parsha or inyunei d'yoma (i.e. before a yom tov, etc.) Or sometimes to "strengthen" the kehillah with words of "chizzuk" or mussar.

Where does this come from that the Rov should speak at this time? Perhaps it was only because of convenience that usually everyone was together and also it's not disrupting a particular part of the tefillah.

Many often find this bothersome that they are being forced to listen to a drasha at such a time and rather not make the tefillah any longer than it already is.

I'm asking to see if there is any source for this "minhag" in earlier seforim or sources.

An additional point, I once heard that it says one shouldn't speak before Krias HaTorah as it's not kavod for the Torah to speak (even Divrei Torah) right before the Torah itself is supposed to be read from. Is there a makor to this?


texts: What school of thought did the Jews of Mecca (or Bakkah) follow?

texts:
Inspired by Islamic studies, I came to wonder about the Jewish community in Mecca (Bakkah) in the time of Muhammad.

What "school of thought" did the Jews of Mecca (or Bakkah) follow that time?
Did that school of thought have any major differences with other schools of thoughts (that time or today)? Provide some if possible.
If this is impossible to answer, what about trying to speculate:
If one collects the information about (some) Jewish "beliefs" which exists in the Quran and other reports, and then analyses it (it has to be interpreted correctly too though), one might draw a conclusion or pinpoint that the result given in the analysis is similar to sect X's understanding or some schools of thought have inclined to similar understandings.


texts: Breaking a journey after visiting a cemetery?

texts:
If one goes to a funeral and he wants to go home after, he needs to break his journey so as not to connect death and life or something along those lines, don't really understand it myself. (I've always been told to go to a shop before going home.) Is it Kaballah or Pshat Halacha?

Can one cite sources, preferably Sefardi ones including Rav Ovadia Yosef?


texts: Good and Bad Omen - on something that can be calculated in advance

texts:
Inspired by Why make a bracha on an earthquake but not on an eclipse?

When something can be predicted in advance to an exact moment - for example an eclipse which Chazal say it is a bad Omen (Sukkah 29A), does that mean that Chazal were unable to calculate this? Or perhaps even though they were able to calculate an eclipse it is a bad Omen?


texts: How Can One Know If A Synagogue is Orthodox or Modern Orthodox?

texts: I've looked on the websites and, other than just going in and asking each and every local synagogue, is there some easy way to know if an orthodox synagogue is Modern or Traditional?


texts: Does eating non-kosher meat incur the punishment of Kareth?

texts:
This question is not about standards of kashrut -- which are of course a serious topic -- but rather the question of "grave sins" for which the death penalty is prescribed, or the consequence of "Kareth", which seems to be either death or worse.

For reference, consider Leviticus 17: http://www.mechon-mamre.org/p/pt/pt0317.htm

And also wikipedia: http://en.wikipedia.org/wiki/Kareth#Offenses_punishable_by_kareth

So my question is about fat and blood in non-kosher meat found in USA supermarkets. I heard that blood is in fact drained by most butchers, although it is probably not done in the way kashering prescribed by the Talmud. I don't know about the fat.

I would like to know the answer to the question in the title. Please include facts about non-kosher meat sold in US supermarkets, as well cite solid halacha in order to make a case one way or the other. I hope that eating non-kosher meat isn't an offense on the level of, say, having sex with a menstruating woman, or murder. But I am concerned.

Also, if you have something to say about Kareth and how you view it, please include that, because I think it is relevant in view of the following fact: the vast majority of Jews have at some point eaten nonkosher meat, violated a sabbath, or did something else deserving Kareth. Upon realizing the gravity of the sin, is one supposed snap and stop doing it until the rest of their life, and even one infraction causes the Kareth punishment? There are some opinions that a certain amount of fasting and praying removes one punishment, but these seem to be mere opinions, and for some people an entire lifetime of this wouldn't be enough to make up for the amount of sin, so the whole Kareth concept seems to be, like the Christian hell concept, to be confusing and scary.


texts: Difference in attitudes between the Tanya and Mesilat Yesharim

texts: As far as I understand both Sefer Ha'Tanya and Mesilat Yesharim consult the man how to improve his characteristics and to be a better person. They instruct the man step by step. What are the differences between the two approaches? Are they complementary or do they contradict one another?


texts: Are there ways of reheating non-kosher food in a kosher oven without rendering the oven non-kosher?