texts:
As recorded in I Sh'muel (chapter 15), Shaul, the king, was told by the prophet to destroy the nation of Amalek

  from man to woman, youngster to suckling, ox to sheep, camel to donkey.

So he gathered an army, and killed out Amalek, except for some animals and the king, Agag. Why didn't he kill Agag?


texts: Do any various "orthodox" groups forbid marriage to other groups?

texts: Out of the various "Orthodox" groups, i.e. Litvish, Chassidim, Sephardim, Yemenites, etc., do any of them forbid marriage to the other?


texts: Is there any problem with using yomtov candles to cook food (on yomtov)?

texts: Suppose you had a lot of candles, and a small pan of chocolate you wanted to melt, any problem using the yomtov candles for this?  Cooking is permitted, but is the use of yomtov candles restricted in any way?  Is it considered degrading of the mitzva?


texts: What are the specifics of the fake Yerushalmi story?

texts:
I heard, long ago, about a mesechta (or entire seder, I can't recall which) of Yerushalmi that was fabricated. It was finally proven to be a fake when a rabbi realized that every mesechta (or seder) in shas has its own unique figure, whether that's a tanna or amora or what-have-you, and this mesechta (or seder) did not.
Is anyone familiar with the specifics of this story, and where can I find more about it?


texts: What are the Halachik issues with donating sperm in a non-Jewish community?


texts: Where in Shas  can I find the statement that with every chumra one takes on, he is in essence going to be taking a on a kula somewhere else? I'm pretty sure it's in Beitza somewhere...


texts: Why did Esav care about burial in machpelah?

texts: The midrash records that Esav tried to stop Yaakov from being buried in the cave of machpelah. I would like to know if any commentators explain why Esav would care about this? I recall hearing that he wanted to be buried there himself instead since there were only spots for 4 couples. If so, I would incorporate that into the question and ask why he wanted to be buried there?


texts: What was the wrestling of Yaakov and "a man" about?

texts:
וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר׃
  Jacob was left alone. And a man wrestled with him until the break of dawn. (Gen 32.25)

What was that "man's" purpose or goal of that wrestling? What did he try to do to Yaakov - harm him, kill him, just for fun?
If he was an angel, how is any harm to Yaakov possible without G-d's command? Or was it G-d's mission?
Why did he choose wrestling and not fighting with swords, for example?


texts:
People often say (e.g. at s'machot and other such events) things like "Grandpa Chaim would have loved to be here today, but we know he is smiling down on us from shamayim"

Is this really a traditional Jewish belief? Is there some sort of one-way window between olam ha'ba and olam ha'zeh? Where are the sources for this?


texts: How does the midrash know that the Jews had to be awakened for the giving of the Torah?

texts:
Considering the pretty obvious excitement, written in the Torah itself, that B'nai Yisra'el had about receiving the Torah, it seems contradictory that they would be sleeping on the day the Torah was given. We read about all the warnings not to touch the mountain, and the declaration of "Everything G-d tells us we will do." There is even another midrash that says that the Jews requested the message directly from G-d even though it was suggested that Moshe deliver the words to them, at first. It was only after they heard the voice that they were scared and requested Moshe to be the one to convey it to them.

So, from all this, how does the Midrash infer that they were sleeping and had to be awakened for the giving of the Torah?


texts: Is the concept of Safek D'oraisa l'chumra relevant when dealing with a machlokes d'oraisa / d'rabbanan?

texts: There are cases where Rishonim disagree as to whether a particular law is from the Torah or a Rabbinical decree. In such cases, must one be strict due to the possible violation of a Torah prohibition?


texts: At the Seder table, my sister told me about a passage in the Talmud advocating that women go to the toilet together, lest they be raped. I was wondering if anyone had the exact location?


texts: What's wrong with making coffee on Shabbat?

texts:
If, on Shabbat, someone pours water from a kli shlishi (which according to all opinions I'm aware of) over coffee beans which are laying on a filter is there any problem with drinking the resulting coffee water? It doesn't seem like it would be bishul, borer, m'rakeid or nolad, so I'm not sure why it would be forbidden.

I'm not looking for psak halacha, just to understand the concept.


texts: What are the restrictions or unqualifications placed on a גר but not on a born jew?

texts: What are the restrictions or unqualifications placed on a ger but not on a born jew?


texts: Why do we refer to Shavuot as the "time of receiving the Torah" when all that occured was hearing the 10 Commandments?

texts:
During Shavu'ot, during Shmoneh Esreh and bentching we refer to the holiday as Z'man Matan Torateinu - "The time of the giving of our Torah"

Discounting the discussions of the exact calendar date of Shavu'ot, itself, we are close enough to coordinating the date of Shavu'ot with the date of the gathering at Mt. Sinai to hear the Ten Commandments. The 10 Commandments is not the entire Torah as we have it (I.e. - all 5 Books). 40 days later, Moses was given just the 2 tablets - also, not the entire Torah.

It seems that the entire Torah in the form that we have it must have occurred close the day of Moses's death, as the last story mentions his death. I am aware of various opinions that discuss who wrote it - whether it was Moses himself or Joshua. But, as I understand it, it was written close to Moses death, either way. It doesn't seem sensible that Moses would have written about his death 40 years in advance while still at Mt. Sinai.

So, does the phrase "receiving the Torah" when referring to Shavuot refer to some other definition of "Torah"? What do we mean? What was actually "given"?


texts: What commentators follow approach of Remez

texts:
I mean, could you please name some commentators on the Torah.
For example:
Pshat (Rashi, Rashbam, Radak, Ibn Ezra)


texts:
In the ברכה of השיבה שופטינו, all סידורים that I have seen (including really yekkish ones) have the words "אתה ה' לבדך", all סידורים that is, except the סידור הרוקח. The רוקח does not have Hashem's name there. Instead, the ברכה reads:

  הָשִׁיבָה שׁופְטֵינוּ כְּבָרִאשׁונָה וְיועֲצֵינוּ כְּבַתְּחִלָּה.
  וְהָסֵר מִמֶּנּוּ יָגון וַאֲנָחָה. וּמְלךְ עָלֵינוּ אַתָּה
  לְבַדְּךָ בְּחֶסֶד וּבְרַחֲמִים. וְצַדְּקֵנוּ בַּמִשְׁפָּט. בָּרוּךְ
  אַתָּה ה', מֶלֶךְ אוהֵב צְדָקָה וּמִשְׁפָּט

This fits in with what the רוקח says beforehand:

  השיבה שופטינו כ''ד תיבות

The ברכה has 24 words. In our ברכה, there are 25 words.

So, my question is why do all סידורים nowadays have Hashem's name inserted there if the רוקח says the ברכה is supposed to have 24 words


texts:
So the Shulchan Aruch Choshen Mishpat (348:2) says:

כל הגונב אפילו שוה פרוטה עובר על לאו דלא תגנובו וחייב לשלם אחד הגונב ממון ישראל או הגונב ממון של עכו"ם ואחד הגונב מגדול או מקטן:
הגה: טעות עכו"ם כגון להטעותו בחשבון או להפקיע הלואתו מותר ובלבד שלא יודע לו דליכא חילול השם (טור ס"ג) וי"א דאסור להטעותו אלא אם טעה מעצמו שרי (מרדכי פרק הגוזל בתרא):

In short, while stealing from a non-Jew is not allowed, "mistakes" of a non-Jew are allowed.
So my question is, what's the reason for this distinction? If a mistake is considered "stealing" then why is it suddenly allowed? And if a mistake is not considered "stealing" then why isn't it allowed by Jews as well?


texts: If a Kohan married a giyeurit by orthodox rabbi, is it a legitimate marriage?

texts:
If a Kohan was married to a giyuerit by an observant ("orthodox") rabbi, and if the rabbi wasn't aware that he was marrying a Kohan and not an Israelite, is the marriage legitimate?

Sources requested as well.


texts: Do people still celebrate "Frankfurt Purim"?

texts:
The people of Frankfurt, historically, have celebrated a mini-Purim ("פורים קטן") on 20 Adar, to commemorate their salvation from threat of extinction (see this article for a summary of the events).

Someone mentioned to me that he didn't believe that it was celebrated anymore; now I wonder if this is correct.

Do the Jews of Frankfurt (current residents, or descendants of Jews who lived in Frankfurt) still celebrate Frankfurt Purim? Do they read the megillah that was written for the event? With food and drink? Or do they not celebrate it at all?

Related question -- does any other Jewish group, besides for the Frankfurt Jews, celebrate this miracle?


texts:
Is the literal translation of the phrase הכנסת כלה, 'bringing in the bride'?

If this is correct, where are we bringing her in from, by whom and for what?


texts: Is the stoning of homosexuals in the Torah to be taken at face value or is there a deeper meaning beyond the scripture itself? When Moshiach comes, will the courts actually mete out such a punishment and sentence homosexuals to death?


texts: If a woman converted via Orthodox but had no intention and kept no mitzvoth- are her children jewish

texts: A non-Jewish women converted via an Orthodox conversion in order to marry a Jew. At the time of conversion she claimed to accept the mitzvot but did not intend and never kept proper halachot including Kashrut, Shabbos and Taras HaMishpocha- are the children of such a marriage Jews according to Orthodox law?


texts:
A man is forbidden to his father's wife, even if she is not his biological mother (cf: Leviticus 18:8; Yevamot 1:3). Is this still the case after his father dies or after he divorces her? In other words, is a man prohibited to his father's widow or to his father's divorcee?

[For anybody unfamiliar with the language of such regulations, this is a technical question about prohibited sexual relationships only. I am asking this out of a desire to understand the halakha, and am offering neither approval nor censure.]


texts: Does Judaism have anything on maiden names?

texts:
A recent NY Times article describes a rising trend in women's choices in keeping their maiden names, instead of (more traditionally) taking their husband's last name.

I've wondered what opinions rabbis have expressed on the topic of keeping a maiden name versus changing it -- my (completely unsubstantiated) feeling is that most Orthodox rabbis would advise changing the last name, in keeping with a mostly conservative political view, but I'd like to know if any rabbis have made their opinions public, either in responsa or public articles.

(I mean, the whole last name business is pretty new, so it's unlikely to be a major part of the religion; I'm just interested in rabbinic opinions for or against)


texts: Why is melika - not shechita - done on the bird korban?

texts:
The gemara Chullin (42a) lists a severed spine as one of the conditions rendering the animal a treifa. Therefore, what is special about the dove/turtle-dove korban (Vayikra 1:15) which features the Kohen severing the spine before cutting the simanim yet Hashem tells the Kohanim to shecht in this fashion?

Sefaria explains Rashi (1:15):

  אֵין מְלִיקָה בִכְלִי אֶלָּא בְּעַצְמוֹ שֶׁל כֹּהֵן, קוֹצֵץ בְּצִפָּרְנוֹ
  מִמּוּל הָעוֹרֶף וְחוֹתֵךְ מַפְרַקְתּוֹ עַד שֶׁמַּגִּיעַ לַסִּימָנִין וְקוֹצְצָן
  : The nipping of the bird’s head must not be done with an instrument but
  by the priest’s very self:) he nips with his finger-nail close by the
  nape, cuts right through the neck-bone until he comes to the “organs”
  (the wind pipe and the gullet) and cuts them through too (Sifra,
  Vayikra Dibbura d'Nedavah, Section 7 3; Zevachim 65a).


texts: Limud for Levi not being part of the spies

texts:
Devarim 1:23 reads:

  וַיִּיטַב בְּעֵינַי הַדָּבָר וָאֶקַּח מִכֶּם שְׁנֵים עָשָׂר אֲנָשִׁים
  אִישׁ אֶחָד לַשָּׁבֶט׃

  And the matter pleased me; so I took twelve men from you, one man for
  each tribe.

Rashi:

  שנים עשר אנשים איש אחד לשבט: מגיד שלא היה שבט לוי עמהם׃

  twelve men… one man for each tribe: [This] tells [us] that the tribe
  of Levi was not with them. (Sifrei).

My question is:

What is Rashi explaining/clarifying here and why do we need a special limud (exegesis) for this?

In Parshat Shelach (Bamidbar 13:4-15) all the the spies are named one-by-one and clearly there is no mention of a representative from the tribe of Levi!


texts: What is the punishment for receiving a seruv from a Bais Din?

texts: What is the punishment for receiving a seruv from a Bais Din for litigating B'Arkoas (in non-Jewish courts) without a heter?


texts:
Over the years, I've noticed a number of differences between Ashkenaz siddurim published in Israel and those published outside of Israel. These differences include (but are not limited to):

Order of Birchot HaShachar (asher yatzar and birchot haTorah before/after Yigdal and Adon Olam)
changes from ךָ- to הַּ-, particularly in Birkat Hashannim (Amidah)
assorted word changes
Israeli siddurim will often change spellings from the chaser to the maleh
textual sources for piyutim (Yedid Nefesh is a prime example, the author's manuscript is different from the version which will be found in ArtScroll or Birnbaum)

What is the rationale for these changes and how far back do they date relative to their non-Israeli counterparts?


texts: Can you blow a shofar for fun on Rosh Hashanah?

texts:
Last week, someone quoted a halacha in shul about blowing shofar on Rosh Hashanah if it's not for the mitzvah. He said that it's recommended not to, but if someone really wants to, they should blow for someone who hasn't heard it yet.

The Shulchan Aruch (589:8), however, talks about someone who is "playing" a shofar, and doesn't mention anything about doing so b'dieved. You're not yotzei, but it doesn't sound assur.


texts: What do we know about the Leviim singing the Psalm of the day?

texts:
We know which Psalm the leviim sang in the Temple each day of the week.  (We say it in the morning davening each day.)  The question here asks,
What do we know about this ritual?  For example: When did they sing it in the Temple? In unison?  Once or repeatedly?  Where? Why?


texts: Does the congregation say "am kedoshecha ka'amur" before birchas kohanim?  Or only the chazzan?


texts: Requirements for people reciting shevah brachot at an orthodox wedding?

texts:
What are the requirements for the people saying the blessings (shevah brachot) under the chuppah? E.g., need they all be male? be shomer Shabbat/observant?

Are there different customs?


texts:
I read many years ago a book or an article that claim that it if you have an option to marry short or tall woman with same qualities it is advised to marry the low woman. The reason that stands beyond is that the heart and brain in short women are closer than the tall ones. I'm looking for the source.
As far as I remember there is also a tale in the Gemara that a Tana or Amora leaned down and whispered to his wife. I think the reason was she did not hear so well. The conclusion is that she was short. I didn't find the source for it as well.
Can you help me find the sources for the both?


texts:
I've noticed many people walking backwards when taking leave of the Kosel.

Is there any halachic source for this custom?


texts: Should you fire a Torah teacher if a better one is available?

texts:
If you find a better Torah teacher, is it halachically OK to fire the existing one?

The Talmud says:
A certain schoolteacher mistreated his students.  Rav Acha made him vow [that he would not teach again].  But Ravina [annulled the vow] and reinstated him, because none could be found who was as good as he was.  [Makkot 16b]

The teaching is clearly that the best possible Torah education takes precedence.  So, suppose a new Torah teacher with stellar references comes to town.  The yeshiva wants to hire him,  but does not have money for one more teacher.  Should they fire one of their teachers who is merely "good", or merely "very good"?


texts:
Bereshit 1:30 says

וּֽלְכָל־חַיַּ֣ת הָ֠אָרֶץ וּלְכָל־ע֨וֹף הַשָּׁמַ֜יִם וּלְכֹ֣ל ׀ רוֹמֵ֣שׂ עַל־הָאָ֗רֶץ אֲשֶׁר־בּוֹ֙ נֶ֣פֶשׁ חַיָּ֔ה אֶת־כָּל־יֶ֥רֶק עֵ֖שֶׂב לְאָכְלָ֑ה וַֽיְהִי־כֵֽן׃
And to all the animals on land, to all the birds of the sky, and to everything that creeps on earth, in which there is the breath of life, [I give] all the green plants for food.” And it was so.

my understanding is that the term עֵ֖שֶׂב implies vegetation which grows from the ground, as opposed to fruit from a tree. Why were all the animals prohibited from eating fruit?
throughout the rest of chapter 1 when the phrase וַֽיְהִי־כֵֽן is used it is in conjunction with creation turning out the way God said it should. Here the phrase seems out of place, what is וַֽיְהִי־כֵֽן in reference to?


texts: In Bamidbar 31:6 Pinchas is instructed by Moshe to take "the holy vessels" and the trumpets in his hand. What are the holy vessels?

texts: When Moshe was sending the 12,000 man army to war against the Midianites, he instructs Pinchas to take the "holy vessels/articles" and the trumpets in his hand. What were the holy vessels? Could this be the ark of the covenant? Any insights?


texts: Is getting angry a biblical prohibition? If so, what is the source in the Torah (five books of Moses) prohibiting getting angry (preferably something explicit)?


texts:
This is sort of the counter question to Mezonos bread. At what point does a grain based admixture transition between bread and non bread?

To clarify:

The general position of Sephardic Jewry is that any alteration of taste removes it from the status of bread, such as adding sugar, honey, or large amounts of oil. Here I'm NOT LOOKING to alter the taste per se, but I am looking to make a lower carb recipe by replacing much if the flour with a mixture of something else.

For instance: would pure gluten still allow it to qualify as at least mezonos? Or a mixture of gluten, wheat flour, and chickpea flour allow it to be hamotzi? At what point would the transition (at least from an Ashkenazi perspective) be between bread and Mezonos, and between Mezonos and shehakol?

Additional research that may help. If we consider Pas Haba Bikisnin (PHbK), the primary definition of bread is water and flour. "Adulterating" the water by adding in a rov of non-water (For Ashkenazim, or enough to change the taste for Sephardim) would push an object into PHbK. This is irrespective of the additive being a liquid (oil, juice, possibly eggs, etc.) or a solid (fruit/raisins, sugar, etc.).

Potentially, both the gluten and the chickpea flour might be considered "adulterants." What isn't clear is whether the addition of more flour of another type is considered an adulteration to the water or the wheat flour. The chickpeas, since they operate as flour might be consider to dilute the wheat rather than the water. Gluten, since it is a wheat derivative, may even be rendered completely battel to the rov of flour, rendering the wheat flour volume of the bread effectively higher and allowing you to add in more chickpeas...


texts: Why did R' Yochanan ben Zakkai ask for multiple things?

texts:
In Gittin 56b there is a conversation between Vespasian and R' Yochanan ben Zakkai. Vespasian offers to grant a wish of R' Yochanan's

  אלא בעי מינאי מידי דאתן לך

R' Yochanan proceeds to ask for 3 things

  אמר ליה תן לי יבנה וחכמיה ושושילתא דרבן גמליאל ואסוותא דמסיין ליה לרבי צדוק

How did R' Yochanan know he could ask for more than 1 thing and why did he stop at 3? I am aware that the gemarah discusses why he didn't ask to abandon the siege, but he could have asked for many other things.


texts: Was there lightning during the plague of hail?

texts:
Shmot 9:23 uses the word "Kolot", which means "noises" or "voices". I'm assuming, therefore, that this means thunder as this is a "noise".

Scientifically, there is no thunder without lightning, first. As I understand, the Hebrew word for lightning is "Barak". We don't see this word mentioned anywhere in the story of the plage of hail.

So was this another part of the miracle of this plague in that there was thunder without lightning?


texts: Can a Jewish man play football with shorts?

texts: Can a Jewish man wear shorts while playing football or must he wear tights under short for hides his skin? We know Jewish man should wear under knee. But football short above knee. So in football he must cover knee? Or he can play with shorts with no cover knee?


texts:
Shemot 2:11 says how Moshe went out to see the suffering of his people:

  וַיְהִ֣י ׀ בַּיָּמִ֣ים הָהֵ֗ם וַיִּגְדַּ֤ל מֹשֶׁה֙ וַיֵּצֵ֣א אֶל־אֶחָ֔יו וַיַּ֖רְא בְּסִבְלֹתָ֑ם וַיַּרְא֙ אִ֣ישׁ מִצְרִ֔י מַכֶּ֥ה אִישׁ־עִבְרִ֖י מֵאֶחָֽיו׃

  And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren.

But growing up in the king's palace as an Egyptian, how would he know that he was of Bnei Yisrael?

The Ramban explains that they (the Egyptians) told him, but why would they do that? "Hey, i know you think you're the prince, but actually, your people are those slaves..."

Totally lame source, but The Prince of Egypt's explanation is that he saw it in a dream, and then Pharaoh admitted it. Could this be what Ramban meant?


texts:
The Rema in OC Simman 242 brings a minhag to eat "pashtidah" shabbos night in memory of the munn. The Beur Halacha is very bothered why one would do such a thing on shabbos, given that the munn specifically didn't fall on shabbos. He brings an explanation he likes from the Tosefes Shabbos citing Toras Chaim:

  והוא לפי דשבת בראשית הוא דוגמת שבת שלע"ל שהוא יום שכולו שבת ולכן אנו עושים כמה דברים בשבת זה דוגמתו היינו לאכול בשר ודגים נגד סעודת שור הבר ולויתן ומקדשין על היין נגד היין המשומר בענביו לצדיקים לע"ל...ולכך שפיר יש לעשות בשבת זכר למן ההוא [תוספות שבת]׃

  The reason is that shabbos is a sneak peek at the shabbos of Olam Haba, which is a day that is entirely shabbos. Therefore we do many things on our shabbos similar to that of the future Shabbos. Meaning, we eat meat and fish corresponding to the Shor HaBar and the Leviasan and we say kiddush on wine corresponding to the wine that is preserved for the tzaddikim in the future... therefore it is fitting to [eat pashtidah] on shabbos, commemorating that munn

Even though he doesn't explain it, it sounds like he is saying there will be munn in the world to come (although the word זכר seems awkward with this usage). I haven't heard of this concept before and I am wondering if this is something the Toras Chaim developed or is there an earlier source for munn in Olam haba? Not that these things are easy to understand but I'm also wondering what its purpose will be. Will it be eaten? (Chazal say there will be no eating in Olam haba, although what's with the other foods mentioned above I'm not sure).


texts: Do Rabbis get punished in Heaven for wrong interpretations or claims?

texts:
I had a Zchus of serving a great Rabbi Z"l here in Jerusalem who wrote lots of books on Torah as well as on Halacha and Shu"t. I helped him publishing his books for a decade and for his last years I was driving him to various medical procedures out of town and we had a lot of time to talk.

He revealed to me that he was afraid of Yom Hadin, that some of his interpretations or Shu"tim might be wrong (in the eyes of Hashem I suppose). He also added that this fear was constantly guarding him in his writings.

We know that many passages in Horayos or Makos deal with wrong [court or Halachic] judgments. So I would really like to focus on Torah interpretations or non-Halachic statements. For example, interpreting Maase Bereishit, Torah characters intentions, anatomical or scientific facts, etc.

Does such a concept exist - that G-d punishes Rabbis for wrong interpretations or claims?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: PTIJ: Behavior when visiting a chair factory

texts:
North Carolina, in particular, is well-known for making quality furniture, especially chairs and benches. My friend and I plan on visiting one of these chair factories, soon. But I was puzzled by finding an chapter in Shulchan Aruch Orach Chaim called:
הנהגת בית הכסא
Behavior in a chair house
Among the behavior rules is:

ולא ילכו שני אנשים ביחד, גם לא ידבר שם

Two people should not visit a chair house (I assume a factory that makes just chairs qualifies as a chair house.) So, my friend can't join me? We have to go in separately?
And, it also says that no one should talk there. How am I supposed to communicate with the salespeople or the store manager? By signing or only writing things down or WhatsApp?
Why are there these conduct restrictions, among others, applicable to visiting a chair factory? What's so special about chairs?

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


texts:
I've been reading several articles that dsicuss the vague definition and debate on the exact definition of the term pat haba bekisnin, and how this affects, specifically what are called "mezonot rolls". Of specific interest is this article.
Of particular focus is:

There is an easier solution to the problem, one that does not require
a knowledge of the ingredients of mezonot rolls. As we said above, one
always makes a HaMotzi on pat haba b'kisnin if one is eating it as a
meal. Mezonot rolls were invented mainly out of convenience - so
people do not have to wash their hands before eating at affairs or on
airplanes. As such, their entire purpose is to be part of a regular
meal! As such, the entire institution of mezonot rolls collapses on
itself - regardless of the ingredients, the general usage of such
rolls obligates one to say HaMotzi on them.

So, there seems to be a general agreement that regardless of how one defines the physical nature of "mezonot rolls", if one uses it as his meal, then one must wash and say hamotzi.
Well, this makes me wonder of a somewhat common phenomenon. I've seen many Orthodox shuls serve "mezonot rolls" during Seudah Shlishit in shul. People do not wash (which, BTW, includes the rabbi). There is no question, in my mind that Seudah Shlishit is in the category of kove'a seudah. It is a meal!
Is there something else not mentioned in that article that I'm unaware of that might allow saying mezonot, here? Or are all these people in error?


texts: Why is beautification essential for a sefer torah?

texts: The gemara in Gitin 54b declares worthless a Torah scroll that had all the Tetragrammatons rewritten because it ends up looking menumar (spotted), apparently because this would be a violation of "ze eili v'anvehu - the verse associated with the concept of beautification of mitzvot (hidur). My understanding is (was?) that hiddur is not generally necessary in order to fulfill the mitzvah. Why is this Torah then worthless?


texts: How will we know the moshiach when he arrives?

texts:
I was asked this question over Shavuot and I didn't know either, so I turn to Mi Yodeya.  We are told1 that when the moshiach comes Eliyahu HaNavi will announce him; the implication is that this is when he first arrives, not after he's fulfilled the duties of the job (gather the exiles, rebuild the temple, etc).  So how will we know at the beginning, before he's proved himself, that this really is Eliyahu and the moshiach?  Anybody could claim to be -- wouldn't be our first false claimants, after all.  So when somebody arrives and says he's the moshiach and we should immediately follow him to Eretz Yisrael, how will we know that we really should?  Will Eliyahu do something unambiguous to establish his identity, perhaps?

1 Both of us have often heard that Eliyahu will herald the moshiach, and I have the impression that this is what we're hoping for when we sing Eliyahu HaNavi after havdalah each week -- let him show up right now with this news.  This question and Scimonster in a comment point to Malachi 3:23.  (According to the linked question, the Rambam disagrees with Eliyahu as herald.  So I'm asking according to people other than the Rambam.)


texts:
We often name our children after those who were important personages in the Torah and post Torah period, those who had a major impact on our identity as Jews.
But who was "Robert" that so many of the sages in the Talmud were named after him? There was Robby Yishma'el, Robby Yehuda and Robby Yosi to name a few. Was Robert an important role model who passed away young, thus explaining the use of the diminutive?

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


texts: What is the reasoning behind Avshalom's name

texts: Why was Avshalom named so. It's kind of ironic that his name means "my father is peace", no? Any ideas?


texts: Num. 11:5 What is Rashi's identification of הָאֲבַטִּחִים (commonly translated "the melons")?

texts:
Rashi's note on Num. 11:5 הָאֲבַטִּחִים is

  בורק"ש

per
http://www.daat.ac.il/daat/olam_hatanah/mefaresh.asp?book=4&perek=11&mefaresh=rashi, accessed Dec. 2019.

How is this read and what plant does he indicate?


texts:
Do Jewish people celebrate Christmas like Christians?

What do they do on Christmas?


texts:
There are many Jewish weekly or monthly publications (e.g. magazines) that offer the following deal:

Individual copies of the magazine are priced at say, $5 each. But, if you "subscribe" by paying in advance for the entire year, you get a discounted price which comes out to say, $3 each week.

It seems that this is a classic case of ribbis in the form of poskin al hapeiros we find in Bava Metzia. The only way out of it is either (1) the product has had a price setting in the form of yatza hashaar, which I do not think applies to most commercial products these days, or (2) the publisher already has the copies of all the magazines you are buying (yesh lo), which is clearly not the case here.

How are the publishers of these Jewsih publications and their subscribers not violating the prohibition of ribbis?


texts: If there was a New Testament in Hebrew and it contained the Tetragrammaton in it, how would you get rid of it? Obviously it cannot be buried next to Sifrei Torah or other Holy works.


texts: Are you allowed to sell December themed holiday items?

texts:
Are you allowed to sell December-themed holiday items that do not contain any explicit Xmas mention or imagery?

What about items that do contain the words 'merry xmas' or imagery? (A cross or image of him I would imagine not allowed. Correct?)


texts: How is one allowed to listen to live music on Yom Ha'atzma'ut when it's during sefirah?

texts: Yom Ha'atzma'ut - Israel Independence Day occurs on 5 or, as is this year, 6 Iyyar. This date is during the mourning period of sefirah according to both common minhagim (whether you begin on 2nd day of Pesach or Rosh Hodesh Iyyar.) if so, how is playing and listening to live music allowed as I see many religious Jews doing?


texts: Has time travel ever been discussed before in terms of Judaism? According to Judaism would (should) it be possible to travel through time?


texts: After cutting my hair, how many times must I wash my hands?

texts:
Shulchan Aruch, Orach Chaim 4:19 says:

  One who takes a haircut or shaves and does not wash his hands, will be scared for three days [...] and [...] will not know what he is scared of.

(Translation credit: Wikisource. To see the Hebrew original, see this page of the Mishnah Berurah. R' Ze'ev Greenwald adds that "the hands must be washed immediately". The Institute for Dayanim notes that ritual handwashing might not actually be necessary after shaving.)

I tend to cut my own hair. (Since I own an electric hair clipper, it's not that difficult.)

The Shulchan Aruch says I must wash my hands, but it doesn't say how many times I must wash each hand.

Can I just rinse my hands (both at once) under a stream of running water from the tap, or must I pour water from a vessel? If I must use a vessel, then how many times must I pour water on each hand?

(Please cite a source. In case it matters, I'm Ashkenazic.)


texts: If someone must eat on Yom Kippur, do they make kiddush on wine and have two challah rolls, plus meat and fish like he would on any other Yom Tov?


texts: Leaving and coming back while still eating

texts:
There is a halacha that a change of location necessitates a new beracha.  However, if one is in the middle of eating something while they change location, they can finish that item without making a new beracha. For example, if you are eating a bag of potato chips, and you leave the building where you made your beracha, you can continue eating the bag of potato chips as you travel.

If someone left and came back to the same original location, while eating their bag of potato chips, do they need to make a new beracha when they come back?

In other words, is the beracha that they made terminated once they left, but the same act of eating is still a residual inclusion in the beracha (in which case a new beracha would be necessary when they came back), or is the beracha still in effect as long as they are still eating the same item, and the beracha is not terminated until they finish (in which case if they return to the same place before they finish their original beracha may still be in effect)?


texts: Is there a the obligation to be MeChadesh Divrei Torah

texts:
The mitzvah of learning Torah is well known. But what about being MeChadash Chidushei Torah, innovating Torah thoughts? Does such an obligation exist? or is it enough that I learn what is written without ever coming up with my own innovative explanations?

Are there any well known essays on this subject?  (I stress essays and not just one liners found in various seforim.)


texts: Per Yoreh Deah 241:3 one should not take out a thorn embedded in his father as it may cause a wound. One should also not do a phlebotomy on his father. I have heard people saying that this would extend to haircuts also as at times it may lead to slight bleeding. Is there a source for this one way or the other?


texts:
Similar to this question, suppose there is a chain of restaurants that is mostly non-Kosher, but there happens to be one kosher franchise in the chain.  The example I am thinking of is that there is one kosher Dunkin Donuts near where I live, and many non-kosher ones. Is there a problem of Maris Ayin for me to publicly carry around a Dunkin Donuts bag from the kosher store?

If the answer to that is that there is no problem, what about if I pick up a donut on the way to a business trip out of town where there is no kosher Dunkin Donuts? May I carry the bag around there?


texts: ראש וראשון לכל דבר שבקדושה

texts:
The phrase "ראש וראשון לכל דבר שבקדושה" is used quite often in haskamos and introductions to describe people who devote their life to Torah study or supporting Torah study or other important Jewish community institutions.

Where does this phrase come from? I can't find it in any basic Jewish text like Tanach or the Talmud Bavli. Did someone make it up, and if so, who?


texts: Allowing the forbidden for the sake of a Mitzvah

texts:
There are a few mitzvot which are effected through the use of that which is specifically forbidden. The first two examples are of tzitzit being made from shatnez and the mei sotah being infused with the ink from erasing the shem hashem. In an associated sense, we are mikayem the mitzvah of matzah through the use of a flour/water mixture which would be otherwise forbidden on pesach (though it is not precisely parallel). An even further extension might be that a kohen gadol or a nazir can be metameh himself for a met mitzvah (Mishna Nazir 7:1, "A Kohen Gadol and a nazir do not render themselves ritually impure for their relatives, but they may become impure for a "met mitzva"") And as a logical end, we have that pikuach nefesh pushes off everything and safek nefashos pushes off shabbos. But I am looking more at the specific mitzvot which override specific laws, not just ones which allow us to push off 'all' that is forbidden.

Are there other specific mizvot which are fulfilled through an action or a thing which would otherwise be forbidden?


texts:
Part of the deal with leaning over sefarim for three sedarim necessarily results in painful shoulder knots or other forms of back pain. What do you all recommend for coping with such symptoms, or how to treat and get rid of them?

The following is not part of the question. This is only present to preempt anyone who disputes the on-topic-ness of this question.

See also this related question about eye strain and this meta discussion about posts such as these.


texts: Since Adam and Hava didn't know what was right and wrong until after they ate from the Tree of Knowledge of Good and Evil, why were they punished for eating from it? They couldn't have known it was wrong.


texts: Why did HaShem create Shabbos? He doesn't need rest!


texts: Why are the words כהיום הזה mentioned in Al Hanisim for Chanukah and nowhere for Purim and Pesach?

texts:
Why are the words כהיום הזה mentioned in Al Hanisim for Chanukah and not in Al Hanisim for Purim or at another appropriate place (in say the brocho of אשר גאלנו) for Pesach?

Credit to Alex for suggesting this question here.


texts: Is there any problem with tweeting at a time when it is Shabbos somewhere in the world? Jewish followers may reply or re tweet etc.


texts: "Placing a Stumbling Block Before the Blind" in Moed Qatan 17a

texts:
In Moed Qatan 17a, the story is brought of Rebbi's handmaiden who placed somebody in nidui because she saw him striking his adult son. According to her, this was an infringement of the prohibition of placing a stumbling block before the blind, and the rabbonim uphold her decision.

According to Rashi, the reason that striking one's adult son is a prohibition of this principle is that doing so might cause him to retaliate, and then he will be guilty of striking his own father (a crime, incidentally, that depending on whether or not it causes injury might incur the death penalty). But this seems odd.

Granted: a person shouldn't hit their adult children anyway (they shouldn't hit people at all, for that matter), but is the reason really because otherwise their might retaliate?? Following that logic, does this mean that a rebbi should never chastise his students for fear that they might be guilty of answering back? If the halakha demands punitive measure of some description, why should we be concerned about retaliation?


texts: If your wife requests intimacy in a niddah state, may you refuse?

texts:
In general, my understanding is that you are not supposed to refuse your wife intimacy. However, it is also expressly forbidden to engage in intimacy while she is in a niddah state. Does the latter prohibition override the former? If so, why?
This is purely a hypothetical question, and I realize that in a case like this there might be larger issues at play that warrant consulting a rabbi. I'm just curious about how the conflict between these two obligations would be resolved.


texts: Practical advice for keeping tallis on while waving 4 species

texts:
Whenever I wave my four species in shul, I always find that my tallis repeatedly slips off my head and shoulders. I typically have to adjust it every single set of waves, which is rather distracting. Do other people experience this? How do you keep your tallis on while waving the four species?

I have tried a variety of approaches, with little success, including:

Rolling the tallis underneath itself
Pulling the tallis tight
Leaving extra slack

This seems to happen regardless of what I'm wearing, including when wearing a suit jacket with shoulder pads.


texts: How far should one read into Megalgelin Zechus?

texts:
There is a concept called מגלגלין זכות על ידי זכאי וחוב על ידי חייב, that good things and bad things come via those who are fitting to be their messengers (Shabbos 32a).

How far should one read into this? If a mitzvah comes to one’s hands, or he misses an opportunity to sin, should he take it as a sign that Hashem is pleased with him? Conversely, if a sin comes to one’s hands, or he missed an opportunity to do a mitzvah, should he take it as a sign that Hashem is displeased with him? Or, in either case, should he not read anything of the sort into it?


texts: Are there any Shabbat restrictions in the army during basic training? If this is only basic training and not war-time is this still considered pekuach-nefesh?


texts: The Halacha is not to eat roasted meat at the Seder, therfore you can not eat the Zeroa at the Seder. Can you eat the roasted egg (Beitza) at the Seder? (sources)


texts: PTIJ: How to make a palace out of people

texts:
I’m confounded by this verse (1:8):
גַּ֚ם וַשְׁתִּ֣י הַמַּלְכָּ֔ה עָשְׂתָ֖ה מִשְׁתֵּ֣ה נָשִׁ֑ים בֵּ֚ית הַמַּלְכ֔וּת אֲשֶׁ֖ר לַמֶּ֥לֶךְ אֲחַשְׁוֵרֽוֹשׁ׃
“Also, Queen Vashti made, from two women, the royal palace belonging to King Achasverosh.”
How did Queen Vashti build a palace out of people? The verse does not say the palace was built by 2 women, rather of two women. And if it’s allegorical, who are these mysterious two women?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Does Hashem care about Halachah Lemaase?

texts:
Upfront: this is a metaphysical/theological question

In many (almost all?) areas of Jewish practice, there are a number of different and at times diametrically opposed opinions as to what the practice should be. Even if say that all opinions are true (eilu veilu) in some sense, we can only do one thing in practice, and hence one of the opinions is chosen to be halacha lemaase [of course different individuals/groups may choose different opinions as their halacha lemaase, as decided by the posek they ask].

My question is - after 120, does G-d care that we followed the halacha lemaase, and as long as we did that in good faith, we're ok as far as judgement and reward/punishment goes? Or perhaps He cares that we follow the right opinion (the correct truth, if such even exists), and so those who followed the wrong practical opinion would be in trouble?

As an example, one person carries outside on Shabbos while his neighbor does not, because the former takes as his practical halacha an opinion deeming the eruv as valid, while the latter's posek says it's invalid. Will they both be judged based on their faithful observance of what they thought was the right view, or will they be judged based on the correctness of only one of these views?


texts: Why was Achashverosh so angry about Haman's plot?

texts:
In Megilas Esther 7:4, Esther tells Achashveros that someone is planning on wiping out her people:

כִּי נִמְכַּרְנוּ אֲנִי וְעַמִּי, לְהַשְׁמִיד לַהֲרוֹג וּלְאַבֵּד; וְאִלּוּ לַעֲבָדִים וְלִשְׁפָחוֹת נִמְכַּרְנוּ, הֶחֱרַשְׁתִּי--כִּי אֵין הַצָּר שֹׁוֶה, בְּנֵזֶק הַמֶּלֶךְ.
for we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my peace, for the adversary is not worthy that the king be endamaged.

None of this should be news to Achashverosh; Haman already told him about his plot to kill the Jews. The only new information here is that the queen herself is Jewish. So why does this information suddenly enrage Achashverosh against Haman? If anything, Esther was the one who withheld information. It's not even clear to me that Haman knew about Esther's relationship to Mordekhai and thus her Jewishness.


texts: Are all Vavei Ha'amudim Sifre Torah created today, identical?

texts:
There is a standardized format of writing Torah scrolls called Vavei Ha'amudim. The concept is that the majority of columns in the Torah (except for 6 places) should start with the letter vav.

This answer gives a bit more detail on why this format was done as well as its controversy. However, it seems that the concept is to create Sifrei Torah to match Davidovich's Tikkun format.

Considering that the main requirement to conform to the format is that the letter vav appears at the top of the column. Considering that almost every verb usage in the Torah has a vav hahipuch, it's not hard to do this.

Are all Vavei Ha'amudim Sifrei Torah that were created after Davidovich's latest standard identical? If not, how many current Sofrim (approximate percentage is fine) these days are using Davidovich's format as opposed to just creating any other Vavei Ha'amudim standard?


texts: I am looking for more information on the Savoraim such as a list of who they were, what they wrote outside of comments/amendments in the talmud, meaning do they have responsa, ethical or halachik works?


texts: For example the book "Blockbuster Video Guide to Movies and Videos," wherein are listed movies and videos and short descriptions and reviews of said movies and videos.  Would it be permitted to read such a book on Shabbos kodesh?


texts: Making a Siyum on major sections of learning but not a codified unit

texts: If someone completes a major section of Talmud Torah that is not a formal unit (eg., Basar BeḤalav), may/should one make a Siyum?


texts: Can hot tap water touching rainwater frozen by winter create a valid mikveh?

texts: I'm considering building an outside mikveh, with the freshwater section above the rainwater section (with two holes between them, classical "bor al gabai bor" halachic design) but there is no realistic way to keep the rainwater bottom 'bor' liquid during winter.  However, it would not be difficult to fill the top section with warm fresh water.  Will the slight ice melt of the bottom rainwater section by the top water section be considered sufficient mixing to create a valid mikveh in winter?


texts: Who are those in the 7th level of Gehinnom?

texts:
I have heard about the 7 levels of gehinnom, if I am not wrong from a book call Reshit Chochma by Rabbi Eliyahu DaVidas. I don't have the book and didn't find it online.

Is there any English translation of it?


texts: Why does the Hebrew word for father have א on the end of אבא?

texts:
I am currently learning Hebrew and I'm confused over the word father (Aba).

Why does the Hebrew word for father have א on the end of אבא if you can use Niqqud?

Also, are you supposed to spell father as אַבָּא OR אַבַא?

Thank you.


texts: Does a superficial malformation of the Tanach's cover defile the Tanach?

texts:
What I am going to say might sound like a joke due to my recklessness, but it's serious at the same time which is why I am writing to you.

I finally got the Artscroll English Tanach and I am very afraid that I might defiled it. When I went to get the Tanach from the Bookstore I told to order, I showed it to my friend. And accidentally a little amount of his saliva was dropped on The Book while he was talking. Back then I didn't care much about the accident.
When I came back home and started to explore the Tanach. I remembered this accident and I remembered that my friend has herpes in his mouth, and since I am obsessed with cleanliness I wanted to put some medical liquid sterilizer we call it in Lebanon "Spirto" in order to kill some bacteria if there was in the first place, but I was hesitated since I didn't know if this is disrespectful to the Tanach but my obsession with cleanliness urged me to try to put a slight amount of it on the Tanach. In the first time everything was okay, I tried to put it second time and I noticed that after that it left barely noticeable slight malformation of almost an inch on the Tanach's cover, fortunately very superficial.

Though it's very hard to notice it, I am very concerned if the Tanach is defiled. I feel so stupid, the book has been only for few minutes between my hands before such thing happened.

Is it defiled ? If yes, what can I do


texts:
Rabbi Tzoren quotes Alenu L'Shabeach who quotes Rav Chaim Vital saying

  A man’s character is measured only by how he treats his wife!

Where does Rav Chaim Vital say this?


texts: In my local bakery there are Jewish non religious workers. Is there a concern that perhaps when they are handling the baked goods they have not washed negel Vasser (morning n'tilas yadayim)?


texts:
Rav Ezriel Tauber's To Become One (p.46) quotes a story about the Arizal who told a husband, "This is your tikun, the way you can repair a fault in your spiritual self. In a previous existence the situation was reversed: you were the bad one." The husband changed his entire outlook and smiled every time his wife tried to annoy him. After a few days, he returned to the Arizal who told him that the tikun was fulfilled and his wife's changed behavior for the better is what Hashem planned.

Where is the oldest source of this Arizal?


texts:
Can a seller, who has listed an item for sale, change his mind and decide not to sell the item?

What are the seller's obligations to a potential buyer after speaking about a sale, but no formal offer or agreement had been made?


texts: Difference in languages , מפני, בפני, לפני and מלפני?

texts:
The use of letters ב,כ,ל,מ is pretty standard with verb infinitives in Hebrew, for example, לראות אותו, בראותו, מראותו, כראותו.

What is the difference in using בכל"מ with the word פני? For example why the Torah says "מפני שיבה תקום" (Vayikra 19,23) and not "לפני שיבה תקום"?

(I know that מפני is used a "because of" but I am interested in the meaning as "before").


texts: Should one say "Asher Yatzar" when giving a urine sample? This is assuming that the sample is "forced" and not when the person normally goes to the bathroom. He is urinating specifically for the purpose of the sample, not for ridding waste.


texts: Why do ashkenazi jews skip a part of the Aleinu Leshabeach?

texts: I'm an ashkenazi jew and have always wondered why do we skip this sentence in the first paragraph of the Aleinu. The sentence says something like: "We do not pray to false gods".I know it got something to do with the inquisition but that's as far as I know.


texts: I would like to serve food to a friend who observes the restrictions against eating Chadash grain products, but I don't have access to a guide on identifying Yashan. However, I have heard, that certain grain products are known to always be made from winter wheat.  Can you give me some simple rules of thumb to help me find flour and other grain products in the local supermarket that are certain to be Yashan? Please include guidelines for all times of the year.


texts:
I am very familiar with a particular Ashkenazi yeshivish tune for Talmud learning.  This is well-described in the linked question as:

[T]he kind of singing rhythm that people use when contrasting two different points. Usually it starts on a high note and continues monotonically until the end of the sentence, and then dips slightly. Then, the same thing happens in the second sentence, but with a bigger dip at the end. Usually the first word is "if" and is emphasized heavily. This tune is also often accompanied by a hand gesture where the speaker makes a dipping motion with his thumb.
"IF we're holding with some random position in this debate, then we have a CONsequence. BUT IIIIIFFF we hold this other position, then the consequence is dif-erent."

One answer there says that the concept of a tune for Mishnah study is mentioned in the Talmud, so it predates Ashkenazim.  On further research, it seems that there was once an actual trope system used for the Mishnah.1
Is the same tune used in traditional non-Ashkenazi yeshivahs yeshivot?  If not, what tune(s) do Sephardim use?  What tune(s) do Mizrachim use?  Is there another Ashkenazic tune tradition?
1 Not sure how applicable this ogg file of "Amar Rabbi Elazar" is, but it exists.

Inspired by: Where did the sing-song chant that Jews often use while contrasting points come from?


texts: Is the word "Nischazeik" or "Nischazak"?

texts:
When completing an entire book of the Torah (ex. Bereishis), it is customary in some communities to recite the words

חזק חזק ונתחזק

which is translated out to "be strong, be strong, and let us be strengthened!"
In the Stone Chumash, the word נתחזק is vocalized as נִתְחַזֵּק, nischazeik. However, it has come to my attention that this may be incorrect, as the word is usually vocalized as נִתְחַזַּק, nischazak, as in Shmuel II 10:12, for example:

חֲזַ֚ק וְנִתְחַזַּק֙ בְּעַד־עַמֵּ֔נוּ וּבְעַ֖ד עָרֵ֣י אֱלֹהֵ֑ינוּ וַֽיהֹוָ֔ה יַעֲשֶֹ֥ה הַטּ֖וֹב בְּעֵינָֽיו
"'...Be strong, and let us strengthen ourselves on behalf of our people, and on behalf of the cities of our God: and [then] may God do what is good in his eyes.'"
Translation from Judaica Press via Chabad.org.

Is the zayin in the word properly vocalized with a patach or with a tzeirei?


texts: What or is there a difference in Adonai and Adonoy?

texts:
I have just started learning Hebrew and I found a transliteration for the after meal blessing which includes Adonai and Adonoy; what is the difference between the two?

“Baruch ha-gever asher yivtach ba'Adonai ve-haya Adonoy mivtacho.”

I apologize if this was asked with specific words in Hebrew but it is beyond my understanding at the moment.


texts: Following both Rashi and Rabbeinu Tam (mezuzah, sefer torah and tefillin)

texts:
I have heard it said that the reason as to why Ashkenazim place their mezuzot at an angle is to harmonise the opinion of Rashi, who held that it should be vertical (Menachot 33a, s.v. איסתוירא), with that of Rabbeinu Tam, who held that it should be horizontal (op.cit., s.v. הא דעבידא).

[See, for example, Sefer HaMaharil, §82 - here, lines 7-9]

If this is so, why do we not also harmonise between their opinions when it comes to the placement of the Sefer Torah in the aron, nor when it comes to the placement of the parchments in tefillin? In both of these cases, Rashi says that they are to be vertical and Rabbeinu Tam says that they are to be horizontal, and their reasons are the same as when it comes to mezuzot (cf: the Mordekhai, ibid., who quotes Rabbeinu Tam at length). In my experience, sifrei Torah are always vertically arranged, and I have never even heard of anybody with their tefillin parchments at an angle.


texts:
Often, at the top of written work, Jews write either ב"ה, which stands for Baruch Hashem =blessed is the Name i.e., God, or בס"ד, which stands for b'siyata d'shmaya =with Heavenly help.

What is the origin of this custom and why do some people choose ב"ה over בס"ד and vice versa?


texts: Ruach Elohim and Ruach HaShem and a good or bad effect

texts:
In the verse of 1 Samuel 18:10 is spoken of Ruach Elohim, while in 1 Samuel 19:9 in a same sort of context is spoken of Ruach HaShem, are these the same? Or is there a slight difference in use of Elohim or HaShem when refering to G'ds Ruach?

P.s. could someone explain me how having G'ds Ruach could sometimes have a good effect (as seen with Moshe for example) and sometimes a bad effect (as seen with Shaul)?


texts:
Can one build a snowman on Shabbat? If not, what are the Issurim involved?

Do the issues of Boneh, Molid, Muktza, Makeh Bapatish etc apply?


texts: Tree of Life in the midst of the garden?

texts:
How should the following phrase be interpreted?

  וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן

(Genesis 2:9)

Does this mean

The [Tree of Life] (which is) in the garden

or does it mean

The Tree of [Life within the garden]?


texts:
When we have an Aliyah, the kohanim, if present, are expected to go first, then the levi'im. Does this apply to flights on El Al and only through Nefesh B'Nefesh, or would it apply to other airlines or private aliyot as well?
And why would the third group be the Yisra'elim? If they are Yisra'elim, haven't they already had their Aliyah?

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


texts: I noticed that the words זֶה אֱלֹהֶיךָ from the verse of Nehemiah 9:18 describing the Golden Calf are often translated as: 'This is your G-d'. But Exodus 32:4 and 32:8 speak of  אֵלֶּה אֱלֹהֶיךָ which are often translated as 'These are your gods'. Why the difference if there was only one idol (golden calf) made?


texts: Venus is transiting today for the last time until 2117 (or 5878, if you prefer). Is there a specific bracha that should be made upon witnessing this spectacular event?


texts: Does adding a tofel after making a bracha on the ikkur require and additional blessing?

texts:
Say you made yourself some oatmeal and you made the bracha mezonot. If you now add on toppings (tofel) do you make an additional blessing on the toppings since it wasn't in the mixture at the time of the initial blessing?

What about if you had in mind to add toppings later at the time of the initial blessing?


texts: Did Noah have grandchildren before the flood?

texts: Did Noah have any grandchildren before the flood? Genesis 10:1 et seq. discuss Noah's grandchildren born after the flood, but doesn't say they were his first grandchildren. If he did have any beforehand, then they didn't survive the flood (7:13, 7:21). Note (for what it's worth) that Shem was ninety-eight years old at the time of the flood (11:10).


texts: I have been a religious college student for the past two years. I was raised Jewish, underwent a Brit Milah at my birth, was a Bar Mitzvah, and my father's side of the family is Jewish, ethnically and religiously. My mother converted prior to her marriage to my father. She underwent a Mikvah, Bet Din, and acquired significant knowledge about Judaism. She began her conversion process at a Conservative Synagogue, but my dad and my mom moved to a different state after a certain period of time. Thus, she finished her conversion at a Reform Synagogue, in Tennessee. All of the Conservative rabbis that I know contend that my mother's conversion was kosher and I am 100% Jewish. However, I have received mostly mixed answers regarding whether I am Jewish by Orthodox accounts, creating a bit of uncertainty. Please let me know what you think.


texts: Is moving a potted plant with vegetables from the ground to a table change its status as far as Shmita?

texts: If potted vegetables on the ground (considered shmita worthy) is placed on a table, does this change its status as far as the laws concerning shmita food?


texts: What is the significance of the different windings on tzitzit's?

texts:
The Ashkenazic form of windings are 7, 8, 11 and 13. What is the significance for these numbers?
The Sephardic form of windings are 10, 5, 6 and 5. What is the significance for these numbers?


texts:
When leining in shul, there are a few minhagim about what gets read with the Eicha trop.  This is what I've seen most often (in chronological order through the year):

איכה אשא לבדי in Devarim
Most of the haftara of חזון
Eicha
Most of the haftara of אסף אסיפם
A few pesukim in Esther

What about when learning Tanach?  Most of the vicinity of אסף אסיפם is at least as bad as that haftara itself. All over Tanach, there are unfortunately plenty of bad things that we've done, warnings about the punishments, and actual punishments.  Which ones are bad enough to be read with the Eicha trop?  To give a few examples from Neviim Rishonim:

Achan?
ויעשו בני ישראל הרע בעיני ה' , all over Shoftim?
Pesel Micha?
Pilegesh Begiv'ah?
The Pelishtim taking the Aron, which happened at the same time as the destruction of the Mishkan in Shilo?
ויעש {מלך} הרע בעיני ה'?
The destruction of the Beis Hamkidash at the end of Melachim?

Even in the list of pesukim that are traditionally read with the Eicha trop, the standards seem to fluctuate.

The two haftaros of the weeks before Chazon are not much better than Chazon itself, if at all.
The first few pesukim of Chazon are an introduction to the entire Sefer Yeshaya, which includes plenty of good nevuos, so they're really only bad in the context of the haftara.
I would have considered the tochachos worse than איכה אשא לבדי.

It's pretty clear that these minhagim come from reading these verses close to Tisha Be'av.  But what about Esther, which is halfway across the year?  Setting aside the references to the destruction of the Beis Hamikdash, is איככה אוכל וראיתי any worse than other threats of bad things happening all over Tanach?

Or are these minhagim about using Eicha trop outside of Eicha meant specifically for public reading and not for personal learning?

Ideally, answers would be one of:

a comprehensive list of pesukim that are traditionally read with Eicha trop when learning Tanach (which could consist of just Eicha itself)
general rules for determining whether a pasuk or group of pesukim is bad enough


texts:
A quote that sometimes appears on the internet is the following: "Everyone will be called to account for all the legitimate pleasures which he or she has failed to enjoy."

It is usually attributed simply to "The Talmud," which makes me suspicious since there is never a specific order or tractate mentioned. Is this a true quote, or is the attribution just made up?


texts: What is the Jewish perspective on play time?

texts:
The Jewish books of ethics are replete with the notion that any available moment that a Jew has he should be engaged in the study of Torah - and every moment available that is not utilized for the study of Torah is most likely used for idle matters which in turn leads to sins such as hurtful speech nor slander (paraphrased from Torat Habayit from the Chafetz Chaim).

Having said that is there any room in Judaism for an observant Jew to engage in personal hobbies, take trips to other countries, read secular literature or the like? If so are there any guidelines or Halachot for how and when on may engage in these activities?


texts: What is perek 4 in Rambam's Hilchos De'os doing there?

texts: I'm certainly no expert, but most of perek 4 in Hilchos De'os seems like it doesn't fit with the rest of Hilchos De'os. It's all about maintaining a healthy body. Any ha'aros on why it's there? Am I misunderstanding it? Thanks in advance!


texts: Why all the interruptions in Moshe's reproof in parshat Ekev?

texts:
In Devarim 9:7, Moshe reproves Bnai Yisrael by stating that you were rebellious from the time you came out of Egypt until you came to this point. In verse 8, he starts by focusing on what happened at Horev (Mt. Sinai) with the sin of the Golden Calf.

From there until verse 21, he describes what happened at Horev. In verses 22-23 he describes some of the other rebellious events. (Sounds OK, to me, b/c the intro verse was listing the rebellious events in general>) Verse 24, he makes a "summary" statement.

Then, it seems Moshe reverts back to the Horev event from verses 25 - 29, he goes back to HOrev. It continues in the next chapter from 10:1 - 10:5.

Then from 10:6 - 10:8 there seems to be verses that seem completely disconnected from the event at Horev and it doesn't seem to be any type of "reproof". It talks about Aharon's death and the priesthood going to his son Elazar and how the Levi'im didn't get a portion of land.

Finally, from 10:10 - 10:11 we are back to what happened at Horev.

Essentially, there are two interruptions.

The first one seems to be related to Moshe's reproof, so it has direct relevance. But, why not move that section to the end after discussing the events at Horev?

The second interruption puzzles me. I don't understand at all why it's there.


texts: If someone didn't appease their fellow, what do they say in Ashamnu?

texts:
The standardized "Ashamnu" viduy has in it several sins which are between one person and another, for example stealing or giving bad advice.

If someone hasn't asked forgiveness from the victim, does one still say those segments of the standardized viduy?


texts: Segulah of saying 13 times perek 13 of tehillim

texts: I have heard a number of times of a segulah to say perek 13 of tehillim 13 times. Does anyone know the source of such a segulah?


texts: How many wives and how many secondary wives (pilagshim) did King David have?

texts: I read he had 18 wives, is that 8 wives and 10 pilagshim?


texts:
I got this in a daily halacha email but not sure what Reverse Certification means, I figure someone here does

Reverse Certification
It is permitted for a mashgiach to enter a non-kosher establishment for reverse certification. Since it is a requirement for the hashgacha organization it is permitted since maris ayin is permitted in the place of a loss.


texts:
Two different supermarket cashiers have expressed mild surprise at my willingness to put cold, packaged meat and cold, packaged cheese in the same shopping bag, explaining that other Jewish customers of theirs are careful not to.

Any idea why they might be careful about this (other than simple error)? Is there a basis for this stringency? Do any pos'kim (halachic decisors) recommend or require it — or, for that matter, mention it (with reference to modern shopping practices) as not required?

(SA YD 91:1 seems to almost explicitly permit the practice:

  One's allowed to bundle [cold meat and cold cheese] in a single cloth [in such a manner as they're separated —Aruch Hashulchan]: we are not concerned that they may touch one another.

(That's my own translation and omits context and commentary. Certainly don't rely on it for practical halacha.))


texts: Where do we find the Haman was a Shadchan?

texts:
The Megilla says "כי המן בן-המדתא האגגי צורר כל היהודים" - Haman found co-wives for all Jews. Implying that he was a Shadchan.
Where do we find his involvement in Shadchanus?

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


texts: Eruv Tavshilin and cooking immediately before shabbat

texts:
The gemara in Pesachim 46b appears to  contain an argument as to why it is biblically permitted to cook on yom tov for a shabbat which immediately follows it.

Rabbah implies that we need to rely on the principle of ho'il i.e. you can cook on yom tov for the purposes of shabbat, since you may actually need the food on yom tov, if guests unexpectedly turn up.

Rav Chisdah says that there is no need to use ho'il. It is completely permitted to prepare on shabbat for yom tov.

This is all on a biblical level. Rabinically, one needs an Eruv Tavshilin in order to cook on yom tov for shabbat (as discussed in Beitzah 15a).

Seemingly, according to Rabbah, even if one makes an Eruv Tavshilin, one would need to cook early enough on Friday to be able to use the food on yom tov itself, if guests were to turn up.

Is this really what Rabbah holds? Is this discussed by Rishonim?

If it is true, does anyone hold like Rabbah (or are they at least worried enough to take this position into account)? I'm looking for sources in classical or modern-day poskim that discuss how late one can cook on Friday with an Eruv Tavshilin.


texts: Why shva nach when it should be a chataf patach?

texts:
Shmot 31:4 says

  לַחְשֹׁב, מַחֲשָׁבֹת; לַעֲשׂוֹת בַּזָּהָב וּבַכֶּסֶף, וּבַנְּחֹשֶׁת

Why does the word לחשוב have a shvah under the chet when normally a Peh-Gronit shoresh in the Pa'al binyan has a chataf-patach under the first shoresh letter in the שם הפועל?

I know that I have seen the same word spelled with a chataf-patach in Chumash before. Also, the following word has a chataf-patach where I would expect it to be.


texts: I watched a video on YouTube of a gentile burning his Christian books, now that he has discovered the truth. I would love to do the same,but have a serious doubt. These books also have the name of Hashem in them. Christians believe in G-d and jesus. Is it allowed to burn, or throw away in the garbage, the name of Hashem when it's in this avoda zara? I would like to look up a source.If anyone answers english please, I don't know Hebrew. Thank you


texts: Does the Dagesh forte really replace a double letter?

texts:
I have read about the Dagesh Forte and how it doubles a letter in Tanach.

For example, הָלֵּלוּ has a dagesh forte in the לֵּ.

If this dagesh was not there would there really be two ל instead?

Also does the dagesh change the way you pronounce the ל when learning Torah and praying?


texts: Contradiction between 2 elements in Judaism - Tchiat Hametim and Gilgul

texts:
In Judaism, there are 2 terms, that contradict.

1) Tchiat Hametim (reviving of the dead)

2) Gilgul/Leida Mechadash (Reborning)

If you lived as a Person 1, and died, and later revived as Person 2. When Person 2 dies too, and Tchiat Hametim comes, will you be revived as person 1 or 2?

This really confuses me. When you answer, please try to write sources.


texts: (Why) is there a custom to have round challah for Rosh HaShanah?

texts:
I have noticed that the local kosher bakeries sell round challot (as opposed to their usual braided loaves) in advance of Rosh HaShanah.

Is such a custom noted in any written sources?

If yes, what is the reason given for this custom?


texts: Drinking human blood case permissibility

texts:
In Kesubos (I believe 60a) it says that you may not drink human blood because of Maris ayin (it can be misconstrued by a observer that you're drinking animal blood).

So what if I have a sign on my theoretical cup of blood saying 'HUMAN BLOOD'. Is there still Maris ayin? Or is this comparable to drinking almond milk where, at least in the Middle Ages, they put almonds around to show any lookers that you're not eating meat and milk together?


texts: How can you quickly pick out all the alephs on a page of Hebrew printed text?


texts: In this week's parasha, Esav complains that Ya'akov stole both his beracha and his bechor. Do any commentators (either here or elsewhere) comment on the similarity between the words בכר and ברך?


texts:
Are you allowed to learn Torah silently during the chazzan's repetition of Shmonah Esrei?
(This is a case where you are davening with that minyan.)


texts: Why is raising taxes in the the last, 3 verse chapter of Megilat Esther?

texts: Why does the 3 verse conclusion/summary in Ch 10 of Megilat Esther tell of the King raising taxes?


texts: Should one ask a non-Jew attending synagogue to wear a yarmulke?

texts:
It says in Divrei HaRav (by R. Hershel Schachter, p143) that when they asked R. Aharon Kotler whether a non-Jewish secular studies teacher in a yeshiva should be asked to wear a yarmulke, he said he should be told specifically not to wear a yarmulke, because this is a case of והבדלתם in which Jews should wear yarmulkes in order to appear different from non-Jews.

Would this apply in a synagogue setting also, that non-Jewish guests should not wear a yarmulke? Or perhaps not, because the pedagogical motive is not present. Are there sources that discuss this?


texts: Why do we read vayechal twice on a fast?

texts:
I have been doing some research on the question of vayechal at mincha and have hit a roadblock. So far, here are the questions I have considered and feel ok with as "answered":

why lain at mincha on a fast day? Got it -- mincha is an important time for tshuva when fasting
why lain vayechal on a fast day -- got it (the above article and my own research) -- even though the gemara posits other readings, the sense is that reading which reflects the midos etc. is appropriate

But here's the remaining question -- why lain the same thing in shacharis and mincha? There are other options for readings according to the gemara, and the notion of reading the same thing is unprecedented in practice. In fact, on tisha b'av we DO read 2 different things. Unless one says that the primary reading on every other fast day is the one at mincha (as is hinted to at the end of the linked page) and it was moved to shacharis for some sociological reason with no halachic basis and therefore no change is made in the reading, I can't understand why we don't read 2 different lainings. Any insight would be appreciated.


texts: At which point during the Torah reading on Shabbat is it appropriate to recite the prayer for the sick (מי שברך לחולים)?

texts:
Is there a correct or preferred point (aliyah) during the Shabbat Torah reading at which the traditional "mi shebeirach lecholim" prayer for the sick should be recited by the gabbai?
If such a preferred point in the Torah reading exists, what is the reason for the mishebeirach lecholim prayer to be recited at this particular position?
My experience is that in many shuls the custom is for the mishebeirach lecholim to be recited immediately following the mishebeirach for the 6th aliyah. However, I am unable to find a reason or source for this practice.


texts: What were the arguments for and against man's creation?

texts:
The gemara in Eiruvin 13b teaches that for two and a half years there was a dispute between Beit Shammai and Beit Hillel - these said that it was better for man not to have been created than to have been created, and these said that it is better for man to have been created than not to have been created.  What were the specific arguments on each side?  They argued for two and a half years, so this doesn't seem to have been a passing difference of opinion, but rather an argument with substance.

(I've seen this question, but it focuses on how we interpret this and I'm asking about what the points in the argument were in the first place.)


texts: If women are not obliged to daven maariv, should they daven if they wish to?

texts:
This source said that women are not obliged to daven maariv but may do if they wish.

He since revised his view - see the source quoted by @Double AA's comment 25 Mar 16. This question was posed on the basis of the original view.

Although the Shulchan Aruch (108:7) allows one to recite a Tefilat Nedava in a certain case, Halacha Berura (22nd question on this page) writes that one should not do so, because nowadays we do not allow reciting a Tefilat Nedava unnecessarily.

If a woman’s maariv is Tefilat Nedava, it seems that it should not be said?

Even if it is not Tefilat Nedava, davenning is not a simple thing. Various kavonnos are needed. I will mention HaShem’s names many times. Since women are not obligated to daven, perhaps they should not. Do we have sources for this issue to help me CMLOR?


texts: Connection between the eulogy of Shaul by Dovid and Nedarim

texts:
Two Mishnayos in Nedarim, 3:11 and 9:10, contain quotes from the eulogy of Shaul by Dovid .  Both quotes are tangents, they don't directly relate to each other in context, and neither is really integral to the message of the mishnah.  As far as I know there are no other quotes from this Kinah (eulogy) anywhere in mishnayos, though there is one in the Gemara in Avodah Zara 25a.

This seems too unlikely to just be a coincidence.  Does anyone develop a deeper connection between Nedarim and Kinas David?


texts: Singing or listening to non-Jewish religious music

texts: Is it permissible to listen or sing non-Jewish religious music so long as praise and worship is only expressed to Hashem and this is clear and/or your intention is only to praise G-d and no one else?


texts: Recommendation for good "complete siddur" (siddur shalem)

texts:
Friends,

I am looking for a pocket-sized complete siddur (one that has weekday, Shabbat, holiday and High Holy Day prayers), and I am having trouble finding one. Complete siddurim seem to be hard to find. Does anyone have any thoughts on such a siddur?

ETA: Fair enough :)  I'm looking for something in Hebrew and English (my Hebrew davening abilities can best be described as "slight"), either nusach Ashkenaz or Ari. I really like the idea of having everything right there in one book that I can have with me at all times. This is at least in part because the siddur with which I really became observant in my prayer does not have a corresponding machzor, so I never knew exactly which machzor I should get if I want one.


texts: Fast or give charity if a Tefillin strap gets twisted?

texts:
The Kitzur Shulchan Aruch Siman 10:14 states regarding tefillin that, "Care should be taken that the black side of the straps face outward. If it happens that the straps become inverted around your head or around the muscle of your arm so that the white side faces outward, you must either fast or redeem yourself by giving charity. "

Certainly most hold one should fast if chas veshalom a bayit should fall to the floor. But a twisted strap? Does anyone hold like this today? Does it make a difference that many tefillin straps are now black on both sides?


texts: If one hires someone to do a service that is halachically forbidden, is he obligated/allowed to pay for it, e.g. blei gissen.


texts:
In Vayikra 21:1 it's stated that one should not defile himself for any (dead) nefesh (person).

How can a word like nefesh which seems to be the force that animated the body and gave it it's life, also mean the absence of that same life; death?


texts: Why is the maftir for Chanukah the offerings of the nesiim?

texts:
In shul at Hanukah, after the weekly Torah reading is done, we read some verses from parasha Nasso which describe the nesiim of each tribe bringing offerings (the first offerings to the Mishkan I believe, the inauguration of it)

What is the link between the nesiim offerings to the mishkan and hanukah?
And how are the different verses chosen for different hanukah days?


texts: PTIJ: does fasting on Ta'anis Esther give us reward as if we celebrated 2 Purims? (similar to Yom Kippur)

texts:
The gemara in Berachos 8b teaches us:

  כל האוכל ושותה בתשיעי מעלה עליו הכתוב כאילו מתענה תשיעי ועשירי

  One who eats and drinks on the ninth day of Tishrei in preparation for the fast the next day, it's as if he fasted on both the ninth and the tenth of Tishrei.

Ie that one who eats alot on Erev Yom Kippur it's as if they fasted 2 days and get credit/ rewarded for doing as such.

Now:

1) Since we say that Yom Kippur is "like" Purim- ie יום  "כ"פורים

2) and Purim has a din of "ונהפוך הוא"(switching around/opposite) namely, switch around Yom Kippur's day of eating ➡ Fast, to Purim's fast ➡ then day of eating

So...

Can we assume that whomever fasts on Ta'anis Esther it's as if they celebrated/ get credit for two Purims?

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


texts: What did the Levi'im sing in the Bet Hamikdash?

texts:
From Talmud Tamid 7:4 we know that each day, the Levi'im sang a different Psalm.

What else did they sing? Did they sing the same Psalms daily, and did they use the same tunes?


texts: Is an on-call doctor allowed to read non-emergency text messages on Shabbat?

texts:
My shul has a few doctors who carry their cell phones with them. When their phones buzz (B"H, they are smart enough to put the phones on vibrate mode while davening.) with a text message, they, of course, read the message to see if it's an emergency.

Occasionally, the message is NOT an emergency. Granted that they have read it accidentally. I'm curious if even this accidental reading of the message is considered still an aveira (sin). IIRC, there are different categories of "accidents" regarding violation of Shabbat melacha, e.g. - forgetting it was Shabbat, not knowing what you did was forbidden, or accidentally brushing against a light switch & turning on the lights (which is similar to this texting event).

Does this scenario fall into any of those categories?


texts: Buying non-Kosher food for home Emergency Kits

texts:
The United States federal government, American Red Cross, and surely countless other governments and NGOs recommend that families have Emergency Survival Kits in their homes in case of a natural or manmade disaster, equipped with many different kinds of supplies, including a two-week to one-month (in some cases longer) supply of non-perishable food.

In an emergency, of course, one is permitted to eat whatever is available and can support survival.  But what about actively preparing for such an emergency by building a survival kit equipped with non-Kosher food?  Does it make a difference if the non-Kosher food one can purchase has a longer shelf-life than what one can purchase or prepare that is Kosher?  Is one allowed to disregard a Kosher item that is available that is simply unpleasant and unpalatable?  Does it matter if the cost of Kosher food fit for an emergency kit is cost-prohibitive?


texts:
On Hol Hamo'ed, someone purchases chametz on-line using a credit card. The order was processed during Hol Hamo'ed, but will arrive at the person's home after Pesach is over. The credit card payment is not due until after Pesach.

Has this person possessed chametz during Pesach? Is chametz owned only when it is physically present in your premises? Or, even if not, is the fact that you charged it and it is ready to be delivered mean that you own it even if you don't have it? Or do you not own it at all because the bill hasn't yet been paid or doesn't need to be paid until later?

What if prior to it being delivered you cancelled the order?


texts: The figure of "your enemy" in Exodus 23:4-5 according to Jewish Tradition

texts:
I am an Italian son of Noah.

How does the majority Jewish tradition interpret the  figure of "your enemy" mentioned in Exodus 23:4-5?

"If you come upon your enemy's bull or his stray donkey, you shall surely return it to him. If you see your enemy's donkey lying under its burden would you refrain from helping him? You shall surely help along with him".

If I remember correctly, in the Kitzur Shulchan Aruch of Rabbi Shlomo Ganzfried "your enemy" is identified in the person towards whom you have such a deep resentment that you do not speak to him for three consecutive days; in some passages of the Talmud, if I am not mistaken, the enemy in question is identified with the idolater. Can you help me to understand better?


texts:
The Tur writes in OC Siman 219 ("sif 6" in the newer prints) that if one didn't make the bracha of hagomel at the proper time, then they are still able to make the bracha whenever they'd like.

The Beis Yosef writes there that this is the "svarah" of the Tur but that  the Orchos Chaim writes in the name of the Ramban that one has until 3 days after they were required to make the bracha, to do so.

In the newer prints of the Tur-Beis Yosef there are often sources next to poskim that are brought down in the Bach, Beis Yosef, Prisha, etc. However in this case the printer did not write any source next to the Orchos Chaim or Ramban. Is it known where this is written in either the Orchos Chaim or Ramban that hagomel can be made until 3 days?


texts:
An answer here states:

  The mitzva of Pru Urvu covers only marrying someone believed to be
  fertile.

And one here:

  "The mitzva per se of pru urvu means: "marry someone who is able to
  bear children, to the best of your knowledge, and go about normal
  married life."

I had thought that p'ru urvu simply meant having children - -a boy and a girl, or something like that. But apparently it actually [only] means getting married to somebody with childbearing potential.

Does doing so fulfill the actual mitzvah of p'ru urvu? That is, if one marries someone presumably capable of having children, and then does not/can not have children, has one still fulfilled the mitzvah of p'ru urvu? (I know that a remarriage is no longer halachically required. But do we consider that he did fulfill p'ru urvu, or that he "couldn't"?)

1b. If yes to the above: How long does he have to remain married to the woman (and/or live with her) during her presumed-fertile years in order to be yotzei the mitzvah? ("Until she has children" would be a very unsatisfying answer.)
If one does not marry a woman presumed to be fertile, but has [a boy and a girl] anyway--i.e., with one's presumed-infertile wife, through relations with a non-Jewish woman or non-wife, or through sperm donation--has one fulfilled p'ru urvu? Would these four cases differ?
In light of all the considerations above, is there a "cutoff" for p'ru urvu, insofar as it may become increasingly difficult with age to attract, marry, and get along with a younger woman -- and as communities have various standards about acceptable age difference?

Related: If a woman cannot have children, can she marry?

https://judaism.stackexchange.com/a/22251/1516


texts:
In the dispute between the Geonim and Rabbenu Tam over the definition of nightfall, I have seen the Rambam claimed by either side - each claiming that in the Mishneh Torah he held like them.

My question is: How does the Rambam hold about shkiah and tzet ha-kokhavim? Does he hold of one shekiah or two? Does he equate shkiah with the actual sinking of the sun below the horizon, with the appearance of three stars, or both? Does he hold like the Geonim or like Rabbenu Tam?


texts: Online resources for traditional Ashkenazi Rosh Hashana melodies?

texts:
I received a request for help this afternoon and it's already Shabbat in the requester's time zone, so I'm asking on her behalf.

A small community has just lost their Rosh Hashana sh'liach tzibbur and they don't have anybody who both knows the traditional melodies and has enough musical skill to produce them.  Where online can they find recordings of "base" melodies, not ornamented like chazzanut often is and not done as complex multi-voice arrangements?

They would like something with a single, clear melodic line, preferably something that will not sound too weird to a European, Orthodox, Ashkenazi community (rather than Israeli music or American Reform stuff or Chassidic style).  Particular wish list:

Kedusha
יגדל (the festival tune)
אבינו מלכנו
The piyyut כי הנה כחמר (text has local significance)

This page from the Reconstructionist Rabbinical College has settings of some of these; whether they are the settings that would be usual in an Orthodox Ashkenazi congregation I do not know.


texts: In modern Beis Din, can one Toen VeChozer VeToen?

texts:
The Gemara (Bava Basra 31a) says that one can change his claim (somewhat) as long as he didn't leave court, since we suspect that someone taught him new claims:

  ומודי עולא היכא דא"ל של אבותי ולא של אבותיך דאינו טוען וחוזר וטוען והיכא דהוה קאי בי דינא ולא טען ואתא מאבראי וטען אינו חוזר וטוען מאי טעמא טענתיה אגמריה
  The Gemara clarifies their respective opinions: And Ulla concedes that in a case where he had initially said to him: The land belonged to my ancestors and did not belong to your ancestors, that he cannot state a claim and return and state a modified version of his claim, as Ulla allows the litigant only to reinterpret his initial claim, not to replace it with a contradictory claim. And Ulla also concedes that in a case where he was standing in court and did not state a particular claim, and he later came in from outside and back into the court and he stated that claim, that he cannot return and state that claim. What is the reason for this? It is because it is apparent that these claims of his were taught to him by someone after he left the court.

And the Shulchan Aruch (Choshen Mishpat 80:1) rules likewise:

  מִי שֶׁטּוֹעֵן בְּבֵית דִּין טַעֲנָה אַחַת וְנִתְחַיֵב בָּהּ, אֵינוֹ יָכוֹל לִטְעֹן טַעֲנָה אַחֶרֶת שֶׁסוֹתֶרֶת הָרִאשׁוֹנָה. וַאֲפִלּוּ יֵשׁ עֵדִים עַל טַעֲנָה שְׁנִיָּה לֹא מְהַנֵּי (נִמּוּקֵי יוֹסֵף פֶּרֶק ח''ה וע''פ) כְּדִלְעֵיל רֵישׁ סִימָן ע''ט. אֲבָל אִם בָּא לְתַקֵּן טַעֲנָה רִאשׁוֹנָה וְלוֹמַר: כָּךְ נִתְכַּוַּנְתִּי, וְיֵשׁ בְּמַשְׁמָעוּתָהּ לָשׁוֹן שֶׁסוֹבֵל זֶה הַתִּקּוּן, שׁוֹמְעִין לוֹ. בַּמֶּה דְּבָרִים אֲמוּרִים, שֶׁלֹּא יָצָא מִבֵּית דִּין; אֲבָל אִם יָצָא מִבֵּית דִּין, אֵין שׁוֹמְעִין לוֹ, דְּשֶׁמָּא לִמְּדוּהוּ לִטְעֹן שֶׁקֶר.

Nowadays, many courts allow plaintiffs to use the services of a To'en. As there's no need for someone to go "out of court" to get help making claims, if a defendant made a claim, can he retract at all, since his Toen could teach him right there?


texts: Changing the Shliach Tzibbur in the middle of a prayer service

texts:
On many occasions in Israel one person will lead pseukei d'zimrah but then step down to allow someone else to lead prayers; presumably because they simply don't want to continue. But often, because there may have been a delay in starting, someone will agree to 'get the service going' but then step down before Barechu.

I have davened with a particular chassidic group where the Rebbe was renowned for a long amidah. The Rebbe led maariv at the start, but someone else continued as shliach tzibbur after the personal amidah (i.e. said kaddish, then aleinu, etc.) because the Rebbe takes much longer than everyone else.

Question: Is it better to keep one shliach tzibbur for the whole of the service, or is it ok to change in the middle? If its ok to change, then at what point can this be done and for what reasons?


texts:
Can you take vitamins on a fast day?
Can you take vitamins on a fast day?


texts:
In Genesis we find the serpent is described as the most cunning of all animals.

He is not desccribed as the only one who can speak. does this mean other primordial animals could also speak?


texts: Animals with short lifespans on noah's ark

texts:
How did the animals that have short natural lifespans (less than a year) - and given that they were prohibited from reproduction
see Rashi here - survive in the ark?

These are mainly insects such as mayflies, houseflies, dragonflies.


texts: Are gold (or silver) jewelry charms considered avodah zarah?

texts:
Many years ago, I started to buy small gold charms specifically with Jewish symbols for my mother who added them to a necklace, much like gold charm bracelets circa 50 years ago.  Among them were tiny mezuzas, menorahs, a chai, luchot-habrit, magen davids, a hamsa, and one that said "mazal" in Hebrew. It was special for me to find and gift her with a new-found charm to add to her chain.  Some years ago she stop wearing it.  After she passed away, I began to wear it myself, until a friend of my mother's told me that one rabbi told her that wearing these charms (or maybe it was the "mazal" charm specifically) was avodah zarah.  Being the good and Torah true person she was, she took off that necklace that she normally wore all the time and did not wear it again.

Could someone please clarify for me? Are charms like this considered avodah zarah? If so, what is the source for this?


texts: Recommended changes to the text of selichos when you say them at the "wrong" time

texts:
Some of the piyutim in selichos assume that you're saying them at the ideal time - before Amud Hashachar (for example, at the end of selicha #70 שחרנוך קדם עמוד השחר).  Many people don't make it at that time, and there are minyanim from the very bedieved 10PM until as late as 9AM.  I've heard that R' Ovadya even suggested saying them before mincha if no time in the morning works, though I've never seen a minyan that does that.

A similar issue comes up during Neilah, with the line היום יפנה השמש יבא ויפנה.  The Taz, Mishna Berurah, and others just say you should make sure to say it before sunset, but the Mattei Efrayim and Kaf Hachayim recommend that if you say it too late you should change the text to היום פנה השמש בא ופנה.

Is there a list anywhere of recommended changes to the selichos when saying them at a non-optimal time?  It's very hard to come up with these on the fly.

The ideal list would:

preserve the rhyme scheme, rhythm, acrostic, etc.
give different options for 10PM, 6AM, 9AM, 5PM, etc. where that's relevant.  (For example at 6AM in many places you could reasonably say שחרנוך עם עמוד השחר, like I did this morning, but that doesn't work at 9.)

but even a list of lines where this problem is relevant would be helpful so that I'm not caught off guard.

For me personally a list based on Artscroll's version of Minhag Lita would be best, but lists for other minhagim are welcome.


texts:
Why is it that many people say זכותו יגן עלינו - according to grammar, shouldn't it be תגן עלינו since זכות is feminine?

I guess I am just looking for a justification of the general practice.


texts: Saying Birkat ha-Mazon without having said ha-Motsi before eating

texts: If one has not said ha-Motsi before eating bread( of the amount for which Birkat ha-Mazon is required), is one still required to say Birkat ha-Mazon after eating?


texts: What is the correct way to pronounce the א (aleph)? Are there variant traditions? Is there an academic/linguistic opinion on how it was most likely pronounced from the time of the giving of the Torah to the writing of the Talmud?


texts: Translate the beginning of the blessing "Asher Yatzar"

texts:
The blessing said after leaving the rest room begins:

אשר יצר את האדם בחכמה
Who created man with wisdom

Does "with wisdom" mean:
1 - G-d used His wisdom when creating man? or
2 - G-d creating man to have wisdom?


texts: connection of obligation to keep mitzvos and sexual maturity

texts:
Does anybody know why a boy is obligated to keep mitzvos after he gains sexual maturity (13 years old)? How is the possibility of fathering children connected to that?

Thanks.


texts: Must a man that is unable to obtain an erection follow the laws of shomer negiah?

texts:
For a man that is unable to have an erection (and ergo unable to have relations) must they follow the laws of shomer negiah (lo tikr'vu "don't draw near to nakedness"), or is the "drawing near" to reveal nakedness primarily only in situations where it can lead to actual relations? Does it matter if the halacha is like the Rambam or Ramban (d'oraissa or d'rabannan respectively)?

(This is a follow up to the question: Yichud with someone who can't have an erection)


texts: Why did the Savoraim only emend certain parts of the Talmud?

texts:
I remember learning that Savoraim added certain parts to the Talmud- ex: the beginning of Kiddushin (2a-3a) & parts of Bava Metzia.
(feel free to add additional examples)

Any idea why they specifically chose to author specific parts in specific Masechtas?


texts: How does one explain God to little kids?

texts:
As I understand it, the ability to understand abstract concepts develops gradually in kids and is certainly not all there when they first start having conversations. This comes into play when kids learn about God, who figures in all of the Parsha stories, deserves thanks for all of our food, etc., but can't be directly apprehended.

In most other situations, we have words we teach kids to use for entities they hear about in stories that can't be seen or touched, such as "imaginary" or "pretend."

As a result, more than once, when God has come up in conversation, my 4-year-old has offhandedly pointed out that "God's not real," or "not a real person."

How does one explain to a small child the distinction between God and (lehavdil) imaginary things in stories?


texts: Why in the Order of the Seder (that is Kadesh urchatz…) do we not include Mayim Achronim while we do we include the regular washing and the washing before dipping the vegetable into saltwater when all three are Halachic requirements? Why does the Mayim Achronim get ignored in the List of Things to do?


texts: Shmos 2:15 – Moshe fled from Paroh and dwelt in Midian. Why Midian?

texts:
Shmos 2:15 – Moshe fled from Paroh and dwelt in Midian.

Why did he choose Midian?

The only slightly helpful references I saw said

a)  (attributed to a Medrash but I do not see it) that he was miraculously transported to Midian (and so I guess stayed where he was deposited) or

b)  (attributed to Rashbam but I do not see it) that he was bound for somewhere else and not intending to stay in Midian but having met Tziporah decided to stay.

Alshich says that he stayed in Cush for some time but since nothing of importance happened there, the Torah does not mention it but it is mentioned in Divrei Hayomim and again I have not been able to find the reference.


texts: Did the Men of the Great Assembly Canonize Tanach?

texts:
Many Jewish websites, (Aish, Jewish History, Ou), state that the the Men of the Great Assembly finalized the contents of Tanach in the early Second Temple Period. No source is brought to support this statement in any of the sites I have perused.

Wikipedia, and Jewish Virtual Library, on the other hand, make no claim that these Sages sealed the Biblical Canon, only that they contributed to it significantly. They bring sources from the Talmud.

A mishnah in Yadayim 3:6 showcases an argument about the ritual status of certain books. This could imply that the last Sanhedrin in Yavneh was still deliberating on certain books' place in Tanakh, though it is not conclusive.

What is the source for the claim that the Men of the Great Assembly Canonized Tanach? I am looking for any source that supports the claim with evidence, or strong evidence found by the Mi Yodeya community. The earlier the better.


texts:
In an actual Beis Din case these days, if someone is summoned to Beis Din, can the nitva (respondent) insist on using a different Beis Din than the plaintiff sent the hazmana (summons) from? Does either litigant have the right to insist on a Za.B.L.A (ad hoc court) even if the other party doesn't want a Za.B.L.A? (Za.B.L.A is an acronym for "zeh boreir lo echad -- this one pickes one [judge, and the other litigant picks one judge, and the two judges chose the third].) C.M. 13:1 seems to rule indeed either party can force a Za.B.L.A, but if a case came to an actual Beis Din today and the respondent insisted on a Za.B.L.A does the Beis Din have to accept that demand? [BTW, these are all theoretical questions not nogea to any specific case.]

Once a case goes to trial, does either litigant in a Beis Din case have the right to insist on "din" (and not peshara), even if the other party wishes to use peshara (compromise)? C.M 12:2 seems to indicate either litigant can force din and insist peshara not be used, but as a practical matter in a Beis Din case today is a party's insistence for din honored?

If the standard shtar berurin (binding arbitration agreement) says that the Dayanim can utilize peshara, can the party decline signing it unless it is modified to preclude any use of peshara? If the Beis Din that is handling a case insists on peshara, can a party to the case then decline to continue with that Beis Din?


texts:
It was told in the name of Rabbi Heinenman of Baltimore, that there is such a concept of determining trup (טעמי מקרא) based on some sort of system.

Meaning if I knew of such a system, and I saw this pasuk without the trup

  וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה הוּא וַעֲבָדָיו, וַיַּכֵּם; וַיִּרְדְּפֵם, עַד-חוֹבָה, אֲשֶׁר מִשְּׂמֹאל, לְדַמָּשֶׂק

I would be able to determine the correct trup.

I’m looking for information on that. Is it real? Where is is from? How to do it? Etc.


texts: Do you do a hataras nidui (rescinding of excommunication) before Rosh HaShanah?

texts:
When I was in yeshiva, we'd get together ten guys and then one person would approach and say:

  אם נתחייבתי בנידוי, הרי אני מבקש התרה ממעלתכם
  If I have been liable of excommunication, I hereby request release from your excellencies

And they respond:

  מותר לך, מותר לך, מותר לך
  Released for you, released for you, released for you

But I haven't seen this in print, or anywhere other than yeshiva (and just one yeshiva, I think?)  Does anyone know more about this practice?