texts: Converting a baby - When to do Circumcision

texts:
I know that one can convert an infant (and if he doesn't recant when he becomes of age, the conversion is retractively chal) but what about milah? For a Jewish child, milah before the 8th day isn't a valid milah and hatafat dam brit would have to be done at the proper time. But a non-jewish child isn't commanded to get a milah so it would seem that there is no obligation to do so on the 8th day specifically. (By the way, this is not a duplicate of the comments in Why Not Eight Days Until a Convert's Circumcision?) This site http://www.convert.org/Converting_Infants.html reads, regarding converting a newborn, "If possible, this should be done on the 8th day after the birth of the boy. If a circumcision has already been performed, a drop of blood needs to be drawn in a ceremony called hatafat dam brit." but no source is given. Why would there be a requirement to wait till the eighth day? A Jewish baby lives through one shabbat (i.e. 7 day cycle) before a brit but the non-Jewish baby has no connection to shabbat.

Is it that, objectively, there is something halachicaly about being alive 8 days for any human that then makes milah viable (I don't mean medically and I'm not sure if the kabbalistic notion of "positive and negative energies" http://www.nymohel.com/laws_customs.php#p16 is an answer I, as a layman, can truly appreciate).


texts: Newlyweds: Only four days before Hefsek Tahara?

texts:
I recently saw on Wikipedia something I had never heard before: that for newlyweds, "a bride counts only four days before performing a hefsek tahara, instead of the usual five." No citation was provided and I am not sure what this means, or it if is true.

Is this true? What is the source?
What defines a "newlywed" couple? Is it for the first year of marriage, the first cycle, or...?
Does it have anything to do with whether the woman is a betulah at marriage?

Related: Minimum Number of Days before Hefsek Tahara: Sephardi vs. Ashkenazi


texts: I seem to recall that there is somewhat of a machlokes Rishonim over what exactly it was that the Jews heard at Sinai. Some say that all 10 commandments were heard, while others say that only the first two were heard, while still others say that nothing was heard by all the Jews at all. I was wondering if anyone could help find me sources for these things? I've been looking around (especially for the one that they collectively heard nothing), but have not been able to come up with anything.


texts: If one is too poor to redeem one's son for 5 Shekel, can he do it for less or for free?

texts:
Bamidbar 18:16 says:

  And their redemption-money--from a month old shalt thou redeem
  them--shall be, according to thy valuation, five shekels of silver,
  after the shekel of the sanctuary--the same is twenty gerahs.

Must the redemption be specifically for that amount, or can it be less or completely free if the father (or son, if he redeems himself) cannot afford to pay 5 shekalim?

If it must specifically be for that amount and there is no way to get the money, what happens?


texts: What is a Mazal Tov? (A question on Rashi)

texts:
In Moed Qatan 27a, the gemara refers to a certain type of couch or stool as an ערסא דגדא: a couch of fortune. Rashi explains it as a couch that is only used for showcasing mazal tovs:

מטה שמייחדים אותה למזל טוב ואין משתמשין בה כלום אלא מייחדין אותה לשרות מזל טוב עליה

"A couch that is designated for a mazal tov. It is not used at all, save that it is designated for the placement of a mazal tov upon it."

What is this mazal tov to which Rashi is referring? A good luck charm?


texts: List of Hebrew Words in Aleph-Beis Order?

texts: To help me study Chumash, where can I find a downloadable list of most commonly used Hebrew shorashim in Aleph-Beis Order? (Rav Hirsch dictionary is phenomenal but I'm not going to retype the whole work)


texts: Weren't Dor Hamidbar exempt from all Mitzvos as "already sentenced to death"?

texts:
IIRC, one who was sentenced to death is considered already dead (גברא קטילא)(San 85a, but exact source needed) (or is it only about losing his property?).
When G-d sentenced all 20-60 y.o. Jews to die in the wilderness:  (Num 17,29):

בַּמִּדְבָּר הַזֶּה יִפְּלוּ פִגְרֵיכֶם וְכָל־פְּקֻדֵיכֶם לְכָל־מִסְפַּרְכֶם מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה אֲשֶׁר הֲלִינֹתֶם עָלָי׃
In this very wilderness shall your carcasses drop. Of all of you who were recorded in your various lists from the age of twenty years up, you who have muttered against Me

Shouldn't it automatically exempt them all from all Mitzvos as already dead? Or, because the generation was sentenced by G-d it has a different status?

If you have a source that my assumption is wrong, please let me know, I'll delete the question, don't just downvote.


texts: Does dividing bulk Kosher items make them no longer Kosher?

texts:
Background: I am responsible for religious access in our jail.  We have several Jewish inmates who are complaining that by opening the bulk Kosher powdered milk and dividing it into single servings, we are contaminating it and it is no longer Kosher.

Question: Is it true that dividing bulk Kosher powdered milk makes it non-kosher, and if so, which solutions would rectify this problem?


texts:
What constitutes tzedakah?

The general understanding is that tzedakah is giving money or things to the poor, or help them help themselves with jobs, loans, tuition for training, etc.  You must give at least 10% but not more than 20% of your income.

But does giving to a cause count as tzedakah?  Israel?  Jewish day schools?
 Environmental protection?  Fighting diseases?  Free legal clinics?  Civil rights?  Gun control?  Fighting abuse?  Spreading democracy?  Political candidates who promise to help the poor?  Animal welfare?  Nature conservancy?  Museums for heritage protection?  Endowing chairs at universities?

What is the dividing line?  Are there any sources on that?


texts:
As far as I´m concerned there could be an issue regarding making oneself bleed, by using a toothbrush.

Are there any other problems that may arise by brushing teeth with a toothbrush in Shabbes?

What do the poskim say about this?


texts:
Is paintballing alowed
Is it permitted to go paintballing?


texts: Tutorials for learning more about Jewish practice

texts:
I wish to learn more about the steps for "Hazara betshova" (Getting stronger) preferably in Hebrew.
I have no knowledge of the Jewish practice at all so a place which assumes no past knowledge will be best.


texts: Who are the "Sages of Israel" in Pesochim 94b

texts:
In Pesochim 94b, the Gemora brings the Braisa D'Mazolos 1:6 which relates an argument between the "Sages of Israel" and the "Sages of the nations," as follows:

  תנו רבנן חכמי ישראל אומרים גלגל קבוע ומזלות חוזרין וחכמי אומות העולם
  אומרים גלגל חוזר ומזלות קבועין אמר רבי תשובה לדבריהם מעולם לא מצינו
  עגלה בדרום ועקרב בצפון

  In a discussion related to the structure of the natural world, the
  Sages taught: The Jewish Sages say the celestial sphere of the zodiac
  is stationary, and the constellations revolve in their place within
  the sphere; and the sages of the nations of the world say the entire
  celestial sphere revolves, and the constellations are stationary
  within the sphere. Rabbi Yehuda HaNasi said: A refutation of their
  words that the entire sphere moves can be derived from the fact that
  we have never found the constellation of Ursa Major in the South or
  Scorpio in the North. This indicates that it is the stars themselves
  that revolve in place and not the celestial sphere as a whole, because
  otherwise it would be impossible for Ursa Major to remain in the North
  and Scorpio to remain in the South.

The Gemora then brings another Braisa that relates a similar argument, as follows:

  חכמי ישראל אומרים ביום חמה מהלכת למטה מן הרקיע ובלילה למעלה מן הרקיע
  וחכמי אומות העולם אומרים ביום חמה מהלכת למטה מן הרקיע ובלילה למטה מן
  הקרקע אמר רבי ונראין דבריהן מדברינו שביום מעינות צוננין ובלילה רותחין

  The Gemara presents a similar dispute: The Jewish Sages say that
  during the day the sun travels beneath the firmament and is therefore
  visible, and at night it travels above the firmament. And the sages of
  the nations of the world say that during the day the sun travels
  beneath the firmament, and at night it travels beneath the earth and
  around to the other side of the world. Rabbi Yehuda HaNasi said: And
  the statement of the sages of the nations of the world appears to be
  more accurate than our statement. A proof to this is that during the
  day, springs that originate deep in the ground are cold, and during
  the night they are hot compared to the air temperature, which supports
  the theory that these springs are warmed by the sun as it travels
  beneath the earth.

Are these "Sages of Israel" the same people who are usually referred to in Tannaic texts as the "Sages" or are they different people (and if so who are they?)?


texts:
Apparently, a blind kohen can't serve in the Mikdash:
Bechorot 44a:

The Sages taught in a baraita: When it is stated that a blind man [iver] is disqualified from performing the Temple service (see Leviticus 21:18), this applies whether he is blind in both of his eyes or blind in one of his eyes. With regard to a priest who cannot see due to pale spots on the eye or due to tears streaming from the eye that are constant, from where is it derived that he is disqualified? The same verse states: “A blind man [ish iver].” The superfluous word “ish” serves to include these conditions as well.

Eli was said to have had failing sight and eventually blindness in his final days:

"One day, Eli was asleep in his usual place; his eyes had begun to fail and he could barely see." (Shmuel 1:3:2)

"Now Eli was ninety-eight years old; his eyes were fixed in a blind stare." (Shmuel 1:4:15)

Is there any source that states that he stopped being acting Kohen Gadol at some point due to his blindness, or was he acting-Kohen Gadol1 until his death?

1 As opposed to kohanim who were considered inactive KGs, such as what Rabbi Meir says in Yoma 12b, or ex-KGs according to Rabbi Yossi; kohanim that served even for a short time as KG, perhaps because the official KG had some kind of temporary blemish that disqualified him until it healed or rectified.


texts: Why does Avraham's Torah protect before battle reaches him more than Yaakov's g'milas chasadim?

texts:
In the Haamek Davar on Lech L'cha 12:17, the author tells us

  a rule you should understand for all the subsequent sections of Genesis, the "book of the upright", Abraham, Isaac, and Jacob: that it is coming to tell us the power of the three pillars of God's specific attention: Torah, service, and doling kindness, each of which is marked for one aspect of [His] attention. That is:

  Torah is called a sword, as is written "bind your sword upon the thigh" and they explained in Shabas 60 "that's written about words of Torah". It comes to be a weapon of battle for those who bear it, [useful] against all sorts of battle, whether a battle of warfare or a battle against the evil inclination or a battle against illnesses and ailments. As will be explained later, 26:5, that that's why the Torah is called a watch (mishmeres): for it's a guard against all bad.
  Service brings sustenance….
  Doling kindness keeps peace….

  Now, one should know further that even though all three of the patriarchs involved themselves in these three pillars of attention, nonetheless each of them excelled in one pillar:

  Abraham in Torah, as he was the first to start toiling in its diligence…, and as it said in Avoda Zara 8 that the two thousand years of Torah started when Abraham was 52…. Therefore, even though he was attention-paid in sustenance and peace and honor, all the stories came [to us about him] that he came with the force of the sword to smite all his comers in a wondrous way.
  Isaac excelled in service…. Therefore, all the stories came that he excelled in the attention paid to him in sustenance….
  Jacob excelled in doling kindness, beyond human nature, as in the way of guarding Laban's caprines; it will be explained more ad loc. Therefore, he excelled in the attention paid to him in the keeping of peace, supernaturally.

(See there for more.)

Then, in Harchev Davar to 14, he explains why Abraham was protected from a distance, i.e. before he was threatened directly, whereas Jacob was directly threatened and then protected from that threat: It's because of

  how the merit of Abraham that went before him, which was the power of Torah, was different from the merit that went before Jacob, which was the power of doling kindness and the love of peace, as I explained above. Very exaltedly great is the power of the shield of the Torah to save from a distance.

See there for more.

I don't understand. If Jacob got divine attention in the area of peace, shouldn't that protect him from a distance, viz before there was present danger, even more than divine attention in the area of battle? Divine attention in the area of battle can protect in a battle — divine attention in the area of peace should protect before the battle arrives. What am I missing here?


texts:
Can Gentiles/Noahides participate in Yom Kippur and to what extent? I have read by some Rabbis that they not only can but should! Biblical resources would be most helpful.

Shalom!


texts: What is a תלא אילן that looks like the תחש?

texts:
Shabbat 28a discusses the תחש skin that was used as a covering for the Mishkan. One opinion there (R' Nechemya) says:

רבי נחמיה אומר מכסה אחד היה ודומה כמין תלא אילן והא תלא אילן טמא הוא ה"ק כמין תלא אילן הוא שיש בו גוונין הרבה ולא תלא אילן דאילו התם טמא והכא טהור
R' Nechemya says: It was a single cover, and looked like a תלא אילן. [The Gemara asks:] But a תלא אילן is tamei. He said it's like a תלא אילן, in that it has many colors, and not a תלא אילן, because that is tamei and this (the תחש) is tahor. (My rough translation)

There has been considerable discussion on what the תחש is (see Hebrew Wikipedia for examples), but none that i could find on the תלא אילן. Google searches for תלא אילן keep coming up with the discussion about the תחש here.
I did find one online dictionary that suggested it's a squirrel, but squirrels don't seem all that colorful.
I would suggest a giraffe (one of the suggestions for what a תחש is), but giraffes are tahor.
Has there been any research into what a תלא אילן is?
Please only post answers sourced in scholarly research, not personal conjecture. Feel free to give your ideas in comments though.


texts: What is it about Tachanun that we have to skip?

texts:
According to the Shulchan Aruch (O"C 131:4, 6-7) there are days on which we don't say Tachanun. In general, it seems that these are "happy" days -- holidays or communal celebrations. But while on those days we don't say Tachanun, we do say many other prayers which echo the same ideas.

On a standard Tuesday (assuming a minyan which doesn't say the 13 middot) the first part of the Tachanun is made up of selections from Nach admitting to sin and asking for forgiveness. We have already said these things in Shmoneh Esrei (along with the "Heal me" mentioned in the middle of Tehillim perek 6). We banged on our chests when admitting to sin and asked for mercy and salvation in the Brachot of Et Tzemach David and Sh'ma Koleinu.

The second part of Tachanun, Shomer Yisra'el, uses the language said in the Sh'ma to speak about Hashem's role in guarding us (reminiscent of the Shin Pasuk from Ashrei).

The third section, using a variety of Pesukim, reminds us that we cannot stand on our own merit, but that we have to look towards Hashem, similar to what we say after the initial Brachot in davening, "Ribon kol ha'olamim, lo al tzidkateinu anachnu mapilim..."

Davening has repeated motifs including our reliance on Hashem, or recognition that we have sinned and a realization that we need to be guided and guarded. Why is the Tachanun prayer, which has statements found elsewhere not skipped, skipped on a happy day (when we don't need guiding, guarding and humility?) ?

What is essential to skip and then, shouldn't we still say the other parts, as we already have in davening?

Note -- this is an offshoot of Why Don't we Say Tachanun on a Particular Day? about the specific content of Tachanun, not the decision to say it or not.


texts: How are there so many Amolekites in Shmuel Aleph Chapter 30?

texts:
In Shmuel Aleph Chapter 15, the Novi tells us that Sho'ul and Shmuel wiped out all of the Amolekites (Sho'ul killed most of them and Shmuel finished them off). The Midrash (I can't remember where exactly) says that there was one survivor, King Agag's wife, who was pregnant and gave birth to Vayezoso (we know his name from Targum Sheini on Esteir) who went on to rebuild Amolek.

Another Midrash I remember learning (once again I can't remember where) says that Sho'ul was only king of Israel for two years.

If we say that Vayezoso was born in the first year of Sho'ul's reign, and the Amolekites attacked Dovid's camp in Tziklog (Shmuel Aleph Chapter 30) at the end of the second year, this makes the only Amolekite male maximum 2-years-old, and the only other Amolekite, his mother.

How, then could lots of Amolekites attack Dovid's camp?


texts: In Parshas Behalosecha why did Bnei Yisrael need to cry for meat?

texts:
In Parshas Behalosecha (Bamidbar 11:4), Bnei Yisrael cry for meat in the wilderness.

Bnei Yisrael had plenty of animals of their own.  Were they permitted to eat this meat?  Additionally, could they have satisfied their craving for meat by having the manna taste like meat?


texts: How is love created? Is giving sufficient or must there be Hakoras Hatov?

texts:
Related: Where does Rav Dessler mention that root word of אהבה is הב?

Rav Wolbe in Alei Shur vol 2, in the first va'ad on Hakaras Hatov (page רעט)  says that Hakaras Hatov is a foundation of love.

  חכמת המידות שהכרת הטוב מביאה לידי אהבה. (Hakoras Hatov brings to
  love.)

Rav Wolbe goes on to suggest that in its absence there will not be any enduring love.

In Rav Dessler's מכתב מאליהו in קונטרס החסד, he states that the basis of אהבה is giving. On p 127 of the English edition (Strive for Truth) he says,

  “love flows in the direction of giving”.

So Rav Wolbe insists that Hakoras Hatov brings about love whereas Rav Dessler says that giving brings about love.

Is it possible (or necessary) to reconcile these two opinions?

Attempts:

1] We could say simply that Hakoras Hatov is a form of giving. This does not account for the statement that “in its absence there will not be any enduring love”.

2] There are different ways of bringing about love and there are different sorts of love.


texts: Is there such a thing as a Kaddish L'vatola?

texts:
In this answer there is a reference to a Kaddish that is better left unsaid as it is a Kaddish L'vatola.

Kaddish does not seem to have anything in it which cannot be said in a vacuum.  Is there any reason to not say Kaddish other than the possibility that it doesn't accomplish anything and would be a possible waste of time?

I am not asking about whether Amen should be responded to such a Kaddish.  I am asking if there would be any reason for the Kaddish itself to not be said.  This could be relevant for a chazzan to practice singing Kaddish, or just to sing Kaddish to myself because I like the tune.


texts:
I've heard before that there is a Gemorah in Baba Kamma (also brought down in Shulchan Aruch Choshen Mishpat Hilchos Genevah) that one who steals something and later wishes to repent and return what was stolen, we don't always accept it from him (for whatever reason.)

Is there such a gemorah or halacha in Shulchan Aruch? If so what is the reason? Do we accept this? Would there be any exceptions to this rule for someone that stole and now wants to return what he stole?


texts: Is wine from a Miracle Machine subject to Stam Yenam?

texts:
This article describes a kickstarter for a machine to make wine quickly out of grape juice concentrates. My question is twofold:

Is such wine subject to stam yenam?
Is it even Borei pri hagafen?


texts: Can one cross-country ski to shul on Shabbat?

texts:
Assume that there is an eruv between one's home and shul. Can one cross country ski to shul on Shabbat? Possible concerns:

Making marks (tracks) in the snow with the skis and poles. Is this any melacha that may be prohibited?
Related to this M.Y. question - This is strenuous exercise that is not for refu'ah and it is not for the purpose of enjoyment. (Assume that the person generally likes X-country skiing, but since there is heavy snow, he'd rather be home if he could. It's that he's the Torah reader, so he has to get to shul.)


texts: Could the Jews in Leviticus eat non-sacrifical meat? Is that manna-related? Will we get manna again?

texts:
In parashat Acharei Mot, there is a commandment given starting from chapter 17 verse 3, where it is forbidden to kill an ox, lamb, or goat either within or outside of the camp. It can only be done for a sacrifice at the Tabernacle. This commandment seems like it's only relevant to those Jews of that time. Is this the case?

I was told that this might be relevant to us if we receive manna in the future. The reasoning was that since Bnei Israel got everything they needed from manna, they were prohibited from slaughtering these animals. Are there any writings that support this theory? Is the miracle of manna expected to return?


texts: Does the King have to ask for forgiveness?

texts: If the King of Israel sins against another Jew, (e.g cursing, speaking badly, etc.) is he obligated to ask for forgiveness?


texts: What is the source and nature of the prohibition on premarital sex?

texts: What is the source of the prohibition on premarital sex? Is it a Biblical prohibition? If not, what is the source and how is it derived? What is the nature of the prohibition? Is it an avera? Is it considered sinning on a par with averot from negative commandments? Does it make a difference if it is within a committed relationship or an engaged couple?


texts: Is Jerusalem worth fighting and dying for in the context of Jewish law?

texts:
I think I have a good Jewish education but I don't know much Talmud, and so for all of my premises below, I would appreciate if a Talmud scholar would help with any pertinent references.

Premise 0) The sanctity of human life has the highest priority in halacha. For example, one could NOT choose to martyr themselves rather than to desecrate the Sabbath. Any law can be broken to preserve human life.

Premise 1) Jerusalem is a holy city because it is where the Temple stood.

Premise 2) A Jew is prohibited from prostrating before an idol or building one. We pray towards Jerusalem to remember the Exile, not because a holy artifact remains there.

Question: So is the willingness to fight and die for Jerusalem, to prioritize a material object over human life, against the spirit of Jewish law?

EPILOGUE: People are asking for citations for these premises, when I clearly disclosed that I lack them. Rather, I'd appreciate responses that employ citations to support or contradict them. For example, those saying that premise 1 is false: Jerusalem is NOT a holy city? I think I've heard religious people use the phrase "eer kadosh." Premise 2 is literally what I've been told by a Rabbi.


texts: Do chopsticks have to be separated before Shabbat?

texts:
A few weeks ago, I was eating sushi at my friend's home. It was a weekday. He gave me a bag of wooden chopsticks that had a warning on the slip saying that the sticks must be separated before Shabbat.

Is this necessary? How would separating the sticks on Shabbat be different from tearing open a bag of chips on Shabbat, which I notice many religious people do.

Side question, for confirmation - I assume that on Yom Tov, because you are using the chopsticks for eating, there is no concern about separating the sticks on Yom Tov, correct?


texts: Although we all know the story of the Netziv, does anyone know any other stories of relatively famous Jewish personalizes who had a difficult time learning Torah in the beginning? I remember hearing Rabbi Orlofsky say in a shiur a long time ago that Rav Elchonon was on the verge of leaving learning because it was too difficult at first.


texts: mayim emtzaiyim - washing hands between eating fish and meat

texts: Mishna B'rura 173:4 and Aruch Hashulchan 173:2 say we don't need to wash our hands between eating fish and eating meat. Do any latter-day pos'kim argue with this? Does any group practice this halacha of washing?


texts: What foods are considered Mitztamek Veyafe lo?

texts:
ADAIR, according to the opinions that one must garuf and katum his oven even if the food is Maachal ben Derusai, he doesn't have to if the food is Mitztamek veRa Lo [the longer you cook it the worse it gets] (in contrast to Mitztamek veYafe lo [the longer you cook it the better it gets).

The Gemara in Perek Kira in Shabbos gives a few foods which are Mitztamek veYafe lo. Are there any modern foods considered in this category (mentioned by poskim).

Out of curiosity, is Cholent in that category?


texts: The Anshei Knesses Hagedola and the mitzvas succah

texts:
In the text of the רבון כל העולמים that many people say as part of the welcoming of the אושפיזין, we find the words:

וכאילו כיונתי בכל הכונות שכונו בה אנשי כנסת הגדולה.

I am having trouble understanding what exactly the men of the great assembly might have instituted into the mitzvah of succah that this may be referring to?

This type of language is not found in other prayers such as this, for instance in the one before taking the four minim.


texts: It seems obvious that one shouldn't speak badly or in a negative way against anyone whether they are living or not. However does it say anywhere that particularly one should be careful about speaking negatively about a deceased person?


texts: What is the difference between these two brachot?

texts:
During Shacharit (the morning service) and Ma'ariv (the evening service), these are two blessings that seem quite similar.  After the Shema, one says "Baruch ata Hashem, go-al Yisrael."

A few minutes later, during the Shemona Esrai, one says "Baruch ata Hashem, go-ail Yisrael."  In both cases, my siddur translates this as "Praised are You Hashem, Redeemer of [the people] Israel."

Is this merely a difference in tense or aspect?  Which one means what?  Is there any drash or other commentary that expands on this difference and its significance?

I wrote these blessings transliterated because I do not know how to type Hebrew with nekudot (necessary for this question to make sense).  If anyone wants to edit that in, you are welcome to.


texts: Where can I get the full set of Shadal's commentary on the Torah?

texts: I'm a big fan of Shadal's commentary on the Torah, but I can't find anyone selling the full set.  There's an english translation of Breishis only and the full hebrew version is available online, but I want a Shabbos-friendly version of the complete set.


texts: Simchas Torah dancing prior to finishing the Torah

texts: To the best of my knowledge, the Minhag by all on Simchas Torah is to first have Hakafos, and then complete the Torah. By a Siyum the general rule is to first complete the Siyum and then to start dancing. Why the difference between Simchas Torah and a regular Siyum? Is there a reason why one is different than the other? (looking for a sourced or a logical answer)


texts: Elisha Ben Abuya inferences are Apikorsut or true fundamentals?

texts:
In his introduction to chapter Chelek, Maimonides stated thirteen principles of faith (or fundments of religion).
The third principle is to exclude any materiality or similarity to materiality from our idea of G-d. We must refute material like atributes for him. For instance,  He has no movement or arrest, localisation. Those are not concerning him not essentially, nor accidentally.
Rambam showed  that this principle was stated by the wises in  Talmud. The text quoted is in Masechet Chagiga 15a. According to Rambam lecture, Talmud   states that G-d is not "linked to something else or separated from something else".
The text is the following:

לא ישיבה ולא תחרות ולא עורף ולא עיפוי
no neck and no contact.

The problem is that the statement end is:

שמא חס ושלום שתי רשויות הן?
Don't we conclude from this that there is two powers  Chas Veshalom!?

This is precisely the statement pronounced by Acher (Elisha Ben Abuya when he became confused in his faith.
So this conclusion need to be wrong. How can the Rambam read it as a true statement?


texts: When we have to administer a spanking to our seven year old, does Halakha demand an actual Rod? My husband and I use the palm of the hand on his bare behind.


texts:
Are there any additional  sources as to why the tenth  plague (maakas bechoros) in Egypt was specifically directed at the first born? Were they more guilty than the rest of the Egyptians for enslaving the Jewish nation?
Ty


texts:
I recall this story about a rebbe who is given a Sefer by some Malach. Or maybe he wrote it himself, I don't remember. He tells his chassidim that if any of them copy it, they will be sent to gehinom. The next day he asks his chassidim if any of them had copied the book. They were obedient and none of them had. "Such an important book!" The rebbe remarked. "Is there no mesiras nefesh in this generation?"

Who is this story about?


texts: Does the rebbetzin (rabbi's wife) have a special seat in the ezras nashim (women's side of the synagogue)?

texts: Usually the rabbi gets a special seat.  I'd seen the Pnei Yehoshua's contract in Berlin 200+ years ago specify a special seat for his wife as well, but is anyone aware of shuls today that do that?


texts: Why ask for forgiveness of our sins after Havdala each week?

texts: After havdala we often sing "Hamavdil ben kodesh l'chol".  The second line asks for forgiveness of our sins.  Why is forgiveness of our sins our concern so early in the week?  Does it imply we have been concerned with this all shabbat and now want to wipe the slate clean for the new week?  Are our sins (individual or collective) an appropriate (or even mandated) topic of concern and reflection on shabbat?


texts: What was the effect of Yaakov placing his right hand on Efraim?

texts: Yaakov saw (Beraishis 48 (19)) that Efraim would be greater than Menashe and so insisted that his right hand should rest on Efraim. Did the placing of the hand bring about the greatness and if not why was it necessary?


texts: What happened to the stones with the Torah inscribed in seventy languages?

texts: Deuteronomy 27:8 as explained by Rashi says that the Torah was written in seventy languages on stones. What happened to the stones? These would have been big stones. Are there any hints as to where they went?


texts: Can Pao de Queijo, and similar foods, be kosher for Passover?

texts:
We're planning an "alternative" Passover, and are looking into some nontraditional foods that could be kosher for Passover.  One that came up in discussion was Pao de Queijo, or Brazillan cheese biscuits. These contain cheese, tapioca flour, and eggs.

Since they have no grain at all in them, and the only leavening is eggs -- not unlike "passover rolls" -- it seems like they ought to be permitted.  I didn't see them when I attended a Seder in Brazil, though, although that could have been because that Seder was very German-heritage.

So, would Pao de Queijo be permitted or not?  Does it depend on whether you're Ashkenaz or Sephardic?


texts:
What is the meaning of Ecclesiastes 3:21:

מִ֣י יוֹדֵ֗עַ ר֚וּחַ בְּנֵ֣י הָאָדָ֔ם הָעֹלָ֥ה הִ֖יא לְמָ֑עְלָה וְר֙וּחַ֙ הַבְּהֵמָ֔ה הַיֹּרֶ֥דֶת הִ֖יא לְמַ֥טָּה לָאָֽרֶץ׃
Who knows whether the spirit of man really goes upward, and the spirit of the beast really goes downward to the earth?

It seems that Kohelet is questioning whether people are really superior to animals. Is that so? Shaarei Teshuvah 2:19 says:

The explanation [of this] is who can recognize the righteous ones and the evildoers in this world? For there are are evildoers whose actions are in the dark, and people will not know it about them; and there are righteous ones that fear the Heavens in private.

but this does not appear to match the words in Tanach.


texts: Does one require a non-Jew to use beit din

texts: Often, Jewish organizations have as a contract clause that employees agree to take issues to beit din and not (or at least, before) secular courts. But if the employee is not Jewish, is that employee's first recourse still required to be beit din? I'm not sure if this is a question of law (the validity of the religious court as a viable option recognized by the US legal system and the contract's clause still being binding) or one of halacha (does the beit din have authority over a non-Jewish party).


texts: Can one of the sheva berachot be said outside a wedding context?

texts: Are there any sources which speak to the possibility of saying one of the sheva berachot outside of the wedding ceremony and ensuing celebratory period? (Excluding borei pri hagafen). I'm most interested if there are cases/examples where "shehakol bara lichvodo" may be said outside of the entire wedding context.


texts: Riddle: Aruch Hashulchan. Chanukah story missing a word

texts: A reading of the Aruch Hashulchan's description of the Miracle of Chanukah shows that there is a word he didn't use.  What is it and why ?


texts: Can one go back in time to complete a minyan?

texts:
Can one go back in time in order to complete a minyan, when his past self is already one of the minyan men?
On one hand, the requirement for ten men is met.
On the other, two of these men are actually the same man (albeit from different times).

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


texts: "Tzon k'doshim!" ―"Baa!": source/provenance

texts:
In some synagogues, on Simchas Tora, someone will shout "Tzon k'doshim!", meaning "holy sheep/goats", or "Tzon kadashim!", meaning "sheep/goats of sacrificial-offering sanctity". He's replied to with "Baaaaa!".

Does anyone have any information on an early source for or mention of this custom?


texts: Should the shaliach tzibbur wear a talis to say the 13 middos ?

texts: The Gemoro in Rosh Hashono 17b  says that HKB”H put on a talis like a shaliach tzibbur and taught Moshe the 13 middos and said whenever Israel sins they should perform before Me according to this order (which we understand to be repeating the 13 middos) and I will forgive them. Are there any authorities who infer that for saying the 13 middos the shaliach tzibbur should wear a talis?


texts: Healing in the Torah and Talmud, how to receive healing from Hashem?

texts: Healing in the Torah and Talmud, how to receive it? We see many in the Torah are healed by Hashem. I wonder is there some knowledge how to receive it and what is the connection? Like if you have pain in the left arm and it feels weak, is it connected with some kind of sin, is body-parts a metaphor for something we need to understand?


texts:
Rashi comments on שמות כא,ו, quoting the מכילתא and קידושין דף כב עמוד ב, that an עבד עברי who was sold into slavery due to stealing has a hole put in his ear for not listening to לא תגנוב and one in slavery due to selling himself must experience the same as he didn't listen to כי לי בני ישראל עבדים.
Two questions:

Why do you get this punishment for specifically these עבירות? This logic would seem to apply to all עבירות!
Why do you only get this when choosing to stay after six years of slavery? You did this עבירה at the beginning of the six years!

I'm sure these questions are really famous...


texts: What are the mitzvot that require intent?

texts:
Forgive me in that I do not know the proper nomenclature.

Some mitzvot are complete by the simple action (or refrain from action)

Some mitzvot require action and intent, besides the problem of intent to make a Mitzva: what are these called? some examples?

Are there also mitzvot that require intent, but not action? (if so, what are they called, and an example or two?)


texts: Shelosha Ve'esrim Ushlosh Meyot - mi yodeya?

texts:
Who knows three hundred twenty-three?
?שלשה ועשרים ושלוש מאות - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 323.
When 'ג' is the first letter of the numerological technique you'd like to apply lazily, try something else.
Check out mi-yodeya-series for the previous three hundred twenty-two entries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.


texts: When making the blessing shehecheyanu before the megilla, one should have in mind that the blessing should cover the other mitzvos of Purim. But what if the megilla reading will be later, and one wants to give mishloach manos or matanos l'evyonim before hearing megilla? Should one then say shehecheyanu right away?


texts: Other Major Jewish Books Whose Authorship is in Dispute beside the Zohar

texts:
I have seen various discussions over time arguing about who wrote the Zohar.

In one discussion a person arguing for the side that the Zohar was written by Moses de Leon stated that one interesting thing was that this is the only major Jewish work whose authorship is in dispute.

I thought that this was a good point.  So my question is:

Are there any other major Jewish (post-Biblical) work whose authorship is in dispute?

Note that I specifically use the word Jewish as the Zohar is not necessarily Halachic, and I am not limiting the question to Kabbalistic works.  Also I am not specifically interested in books whose authorship is simply unknown or a matter of speculation.   This question is specifically about a dispute.


texts: What's the significance of the dot in "bqr" in Danial vs the omission of the same in Genesis

texts:
In researching the phrase "evening and morning" I noticed a very small difference in the Hebrew text between Genesis 1 (e.g. 1:4) and Daniel 8:14, where the latter has a tiny dot in the first letter of the word transliterated "bqr".

Does that change the meaning of the word at all?


texts: I wear white dress shirts everyday, tucked into my pants. I've always tucked in the shirt and then pulled the tzitzis out so that they hang out from my beltline. However, this seems to make the shirt come untucked easily. Any tips?


texts: Excluding others from Kaddish on Yahrtzeit

texts: There seems to be a minhag in some of the shuls in the large Jewish community I live in which features the gabbai yelling "Yahrtzeit" near the end of davening. At that point, only the individual with a yahrtzeit says kaddish. What is this minhag based on? Why do we exclude the other mourners from saying kaddish at that point?


texts: Are parachute games permitted on Shabbat?

texts:
Colorful "parachutes" are used for various kinds of pre-school games. The parachute, in this context is a large (many feet in diameter), strong, circular cloth, usually with handles around the edges. Typically, it is completely unfurled on or parallel to the floor, and players stand around its circumference and hold it up by its edges. Then, they collectively manipulate it, to raise and lower it, to make waves in it, to make the center descend and pop up, etc. Some games include some or all players going underneath the unfurled parachute; in many of these games, the parachute is referred to as a "tent."
I am wondering whether parachute games, as described above, particularly the ones that involve going under it as a "tent," are permitted on Shabbat. It certainly sounds a lot like "building a tent," which is one of the activities prototypically banned under the category of Boneh (Building). Halachipedia says:

It’s forbidden to set up the roof of a tent, permanent or temporary, on Shabbat, even if one there are no walls. ... (Shemirat Shabbat KeHilchata 24:1-2)

It is forbidden to set up a tent out of blankets even if it is meant to be temporary. (Menuchat Ahava vol 3, 23:8, Shemirat Shabbat KeHilchata 24:1-2)

Footnotes imported and enhanced with links for presentation here.
On the other hand, the only supports used for this "tent" are people, and the structure is inherently temporary. I don't know whether these mitigations matter in this context.

Are parachute games, in general, permitted on Shabbat?

Does it matter if people are going underneath or not?


texts:
Kitzur Shulchan Aruch, Siman 10, Sief 1

  .(וְיֵשׁ לִמְשֹׁחַ הָרְצועוֹת תָּדִיר בְּשֻׁמָּן שֶׁיִּהְיוּ
  שְׁחוֹרִים (וְלֹא יִמְשְׁחֵם בְּשֻׁמָּן דָּג הַנִּקְרָא פִישְׁטְרָאן
  כִּי הוּא מִדָּג טָמֵא

  It is advisable to frequently oil the straps with fat so that they will remain black. They should not be oiled with the oil of the fishtran fish since this oil comes from a non-kosher fish.

(Translation via ArtScroll)

What is the fishtran fish? I understand this might be closed as it concerns the translation of a word, but I just want to know what this fish is. Obviously the lesson we learn from the above is that the oil of any non-kosher animal may not be used to oil the straps of the tefillin.


texts:
My tefillin have gone missing, as well as a tallit which had belonged to my grandfather ז”ל. At present, I still hope that they turn up, however I am trying to look into other options if chas veshalom they don't.

Since one of the possibilities is that they were stolen, my question is: is there a fund to replace tefillin which were stolen?

EDIT: B"H My tallit and tefillin were found earlier today!


texts:
I heard somewhere that you're supposed to have a special garment for prayer.
Where is the source for this?


texts: Can or should a shul expel talkative members who are also the shul's major benefactors?

texts:
Sadly, talking during davening in shul is a major problem.

Lets say a shul has a few people who constantly talk loudly throughout davening and they disturb the other people and the rabbi. The rabbi, board, members and others in the shul asked them nicely many times to be quiet, but they still disturb everyone.

Everyone is extra annoyed with these members. They approach the rabbi and request him to expel these members from the shul. The rabbi says, "I know how much they disturb the davening, and it is difficult to concentrate and hear the davening and Torah reading with their loud talking. I would love to expel them from the shul, but, if we do that, the shul will lose a tremendous amount of money from them, to the point where we may have to close the shul in 3 months. And, you know that we can't exactly find other members to replace their funding, either or get the funds from the remaining members."

Halachically, does the needs of keeping the shul in existence take precedence and MUST they deal with these people disturbing everyone else's kavanah, or should they expel these talkers anyway because the sanctity of the shul and the need to daven with kavanah is more important?

Additional premises based on comments:

There are other shuls in the neighborhood. However, the majority of this shul's membership is comprised of elderly people who have limited walking range, and this shul is about the limit. If the shul closes, they will most likely not attend any shul at all, as the next closest shul is too far for them.

As I understand, there is a general rule to do everything possible to maintain a shul building in existence. The town has strict rules stating that a religious building must be sold only to another religious institution and cannot be sold for residential or commercial purposes. No other shul wants to buy the building, so if the shul closes, it will be sold, most likely, to a church or mosque. I understand that there may be a halacha to try to prevent this, but I may be wrong.


texts: Why 1 box for the tefillin shel yad and 4 boxes for the shel rosh?

texts:
Why does the tefillin shel yad (hand) have 1 box and the shel rosh (head) have 4 boxes?
I know it's because of the physical "structure", i.e. - the yad has 1 parchment and the rosh has 4 separate parchments, but why is it that way?

Even if it is "halacha l'Moshe M'Sinai" (if so, please cite source from Gemarah or other (I have trouble finding Moshe Rabbeinu, otherwise I'd ask him :-)) , is there some other explanation or what this symbolizes?


texts: Why is it that in modern times, we tithe maaser on non-agricultural income, but not terumah? Does it have anything to do with living outside of the Land of Israel?


texts: According to the Book of Genesis, Noah saved his family and representatives of every animal from a flood by constructing a boat. So since all of humanity should be descended from Noah, does that mean everyone is Jewish?


texts: I was in Costco today and saw chopped romaine lettuce with the KORC symbol. I was wondering if anyone knows if this symbol is accepted by the OU or other large Kashrus organizations.


texts: Hebrew text for Rambam's letter to Ovadia the Ger online and good Hebrew shiur on it

texts: Does anyone know where I can find the Hebrew text for the Rambam's letter to Ovadia the Ger online, and a good Hebrew language shiur on it?


texts: What is the significance for eating Donuts on Chanukah Beyond the Oil connection?


texts:
What definitions fit the most with these words:

לאם/לאום (l'om)
עם (am)
גוי (goy)
ממלכה (mamlachah)

They are all refering to Israel and the other people in the world; but how do i understand them when used in biblical references?

Examples of possible answers i was thinking of:

unified body of individuals; a group of people bound together
a community of people who share a common language, culture, ethnicity, descent, or history etc.
an organized community living under a unified political system, the government
kingdom (A kingdom is a territory or group of people ruled by the same monarc)


texts: Answering "amen" to "Ahavas olam" in the evening but not in the morning

texts:
Mishna B'rura (61:16) cites a difference of opinion regarding whether one should respond "amen" to the shatz's (leader's) blessing immediately before "Sh'ma" or should, on the contrary, finish saying the blessing along with the shatz in order to avoid saying "amen".

I know of people who act according to one view, and of people who act according to the other.

But I also know of people who finish saying the blessing along with the shatz during shacharis (the morning prayer service) and answer "amen" to the shatz during maariv (the evening service). Does anyone have a source or reason or provenance for this?


texts: I heard from one rabbi about 4 king, each of them has a special ability: one ran fast, one saw far away, one has a good memory. And Hashem punished them accordingly: the first was ill with a gout, the second was blind and so on. But he can't remember where did he read  about it. Does it have any source?


texts: Source for angels surrounding one’s bed at night?

texts:
Nusachei Ashkenaz and Sefard include the following phrase in Krias Shema at bedtime:

  בשם ה׳ אלקי ישראל מימיני מיכאל ומשמאלי גבריאל ומלפני אוריאל ומאחורי רפאל ועל ראשי שכינת קל

  In the Name of Hashem, G-d of Israel: To my right is Michael, and to my left is Gavriel; before me is Uriel, behind me is Refael, and upon my head is the Presence of G-d.

From the fact that this is said specifically by bed time, I imagine this indicates a specific connection to these angels guarding one while he is sleeping. I see that Nusach Sefard includes this in Tefillas HaDerech, perhaps for the same reason.

Is this assumption correct?
What is the origin of this concept, that these angels in particular guard over a person?
Why in this particular formation?

If someone wants to have a crack at the Likutei Moharan, I noticed on Sefaria that he has something to say on the topic, but it’s too Kabbalistic for me to figure out. I would prefer an answer that uses less Kabbalah, but I’m not expecting such an answer to exist, since I am asking about angels, after all.


texts: What was the underlying problem behind Hashem’s decision to lead the Children of Israel to Eretz Yisrael by a circuitous route?

texts:
It says in Shemos (13,17) “And it was that when Pharaoh sent the people, G-d did not lead them by way of the land of the Philistines for it was near, because G-d said: Lest the people reconsider when they see war and return to Egypt.”

Why is the fact that "it was near" given as the reason why the people might want to return to Egypt? We see later on in Bamidbar (14,4) that even when they were far away they nevertheless said “let us appoint a leader and return to Egypt” when they heard about the giants that they had to conquer in Eretz Yisrael! Therefore, since the fact that there being near or far did not seem to make a difference to their inclination to want to return to Egypt when they saw war, why mention it as a factor?


texts:
How did Pharaoh prevent people from seeing him use the Bathroom at the Nile?

We know he went early morning, but what prevented others from seeing him?

A source for this information would be Highly appreciated.


texts: Electronic card readers to enter buildings on Shabbat?

texts:
As a student, I've noticed that practically all of the dormitories in my university require residents to tap their student cards to a sensor before they are allowed to enter their building. (Moreover, some buildings even use electronic room keys, but it seems (to my non-Jewish mind) that the situation for that specifically might be covered by something like this.)

Am I right in assuming that taking such an action would be forbidden on Shabbat, since it involves manipulation of electronic devices? If so, have any recommendations been made for such situations (particularly since it doesn't sound like a good idea to simply wait outside for a Gentile to unlock the door in the dead of winter)?


texts: When Adar Begins we increase our Joy-משנכנס אדר מרבים בשמחה

texts: משנכנס אדר מרבים בשמחה- When Adar Begins we increase our Joy (I know it is not in Shulchan Aruch or the Rambam) What is the practical application of it?


texts: Embarrasing others (eternal gehinnom at face value?)

texts:
"The gemara says all who descend into Gehenna (hell) eventually leave. Except for one who publicly shames his neighbour"
halachipedia

Then it says the methods for atoning for such embarrasment.

If one embarrassed someone and regrets it and does teshuvah by ensuring it doesn't happen again and feels bad but does not ask the person's forgiveness are they still at risk for eternal gehinnom (even if they could technically apologize but don't want to engage in it)?

Also if one calls his friend a derogatory nickname and does not ask his friend for forgiveness but regrets it and never repeats this activity with him or anyone else is he also potentially 'doomed' unless he asks for forgiveness?

What if this happened before bar mitzvah? What if this occured before 20?
What about after 20? What if the degree of embarrassment was minor?
What if the one/s he offended was not nice to him and put him down as well?

Also finally, how does this account for the rest of a persons deeds and life if they have not achieved atonement for this severe infraction (including for those who won't do any teshuvah)?


texts: What are some practical things we can do to bring Moshiach?

texts: I am looking for the best and most practical suggestion as to what any average person can implement on a daily basis to help bring Moshiach. This could be either a positive action or refraining from a negative action. Please provide sources for why your answer should be effective, and be specific as to why you think your answer is most practical.


texts:
When one buys new dishes from a store (e.g. cutlery, plates, bowls), is there any concern that they are not as "new" as they are claimed to be?

For example, someone buys some cutlery and plates, cooks some bacon and subsequently uses the cutlery and plates to eat that piping-hot bacon. Then he decides he doesn't like the cutlery and plates, cleans them really well, repackages them so they look unused and returns them to the store. The store judges that the plates are in "brand new" condition and restocks them as new items, with no indication of being "open box".
If a Jew subsequently purchases those plates or that cutlery, why should he not have to kasher it?

Some possibilities:

Stores never actually do this, or at least reputable stores. Once it's sold and returned, it's immediately "open box" and never resold without this being indicated to the next buyer. (I don't know enough about the retail industry to know if this is the case).
There's some sort of rarity thing going on here since the scenario is very unlikely.
Everybody actually does kasher all the new dishes they buy and no one ever bothered telling me. (Seems unlikely as some things are less kasherable than others -- see opinions about Kahering china).

(Related to Hagala for a new pot, however different in that the concern there is the manufacturing process for metal cooking dishes, whereas this question is about when "new" might mean "just barely used".)


texts: Why celebrate on Rosh HaShanah while on Yom Kippur we afflict ourselves

texts: On the day of Rosh Hashanah we will be inscribed and on Yom Kippur it will be sealed. So why don’t we fast or repent more on Rosh Hashanah and celebrate Yom Kippur because the judgement is sealed? Why does the joy comes before the affliction?


texts: Ibn Ezra at the Yam Suf - Hashem saved them THAT day?

texts:
The Torah says in Sh'mos 14:30

  . . .וַיּוֹשַׁע ה' בַּיּוֹם הַהוּא אֶת יִשְׂרָאֵל מִיַּד מִצְרָיִם

  That day God saved Yisra'el from the hand of Mitzrayim. . .

I wondered why in this context (having extracted the nation from servitude amid a series of wondrous events and plagues, and then protected them from war, and then brought them across the sea on dry land, and not yet having delivered them to the land and slaying their adversaries) the Torah seemed to be saying that then and only then did Hashem save them - by specifying that salvation happened on "that day". I hypothesized that either something more salvatory happened that day than any other time during this process, or that that day was the conclusion of an extended salvatory process.

Ibn Ezra addresses the issue directly, stating that (emphasis mine)

  עתה היו ישראל נושעים מיד מצרים, כי עד עתה היה עליהם פחד המלך

  Now Yisra'el were saved from the hand of Mitzrayim, for until now the fear of the king had been looming over them

What does Ibn Ezra mean by "fear of the king" being the thing whose departure pinpointed the time of salvation? Is it meant to be a newfound emotional state of the nation that really made them saved, or should it be understood as a practical threat that had been removed?


texts:
One of the things i happen to miss from chag in America is the chanting during Bircat Kohanim. Before the last word of each pasuk, they chant for a while. (Some people use this time to say a prayer against bad dreams.)

It seems to me that people living in Israel also deserve this chance. If every day is too often, why not just on chagim?

I don't recall hearing this done at all in Israel, even on chagim. Anyone know why not?


texts: What does Rabenu Tam think is really the source for a minyan comprising ten?

texts:
We have two Biblical sources that show by deduction than "ceremonial" acts involving k'dusha must be done in a quorum of at least ten. One pasuk is the primary one cited in the Talmud Y'rushalmi -

  לשבור בתוך הבאים

and one pasuk is the primary one brought to bear in the Talmud Bavli -

  הבדלו מתוך  העדה.

In each case the significant word תוך is extended to apply to Hashem's granting of his k'dusha among the nation of Israel, by comparison to

  ונקדשתי בתוך בני ישראל.

Rabenu Tam, quoted in Rabenu Bachaye's commentary on Vayikra 22:32, calls the latter d'rasha "imprecise" because it is not right to draw conclusions about Hashem's k'dusha from bad people, prioritizing instead the former d'rasha, which refers to Yosef's brothers, who were righteous. He calls this "ikar hanuscha" - "the main version".

כל דבר שבקדושה צריך עשרה. והוא שאמרו בברכות, "אין דבר שבקדושה בפחות מעשרה שנאמר 'ונקדשתי בתוך בני ישראל', וכתיב התם (במדבר י״ז) 'הבדלו מתוך  העדה'. מה להלן עשרה אף כאן עשרה", ופירש ר׳ יעקב שאין נוסחא זו מדוקדקת שאין להביא ראיה מעשרה מרגלים לדבר שבקדושה, אבל עיקר הנוסחא היא כן: אתיא "תוך תוך" - כתיב הכא 'ונקדשחי בתוך' וכ׳ התם (בראשית מ״ב) 'לשבור בתוך הבאים'. מה להלן עשרה אף כאן עשרה. ועכשיו יביא ראיה מעשרה אחי יוסף שהיו צדיקים לדבר שבקדושה

What exactly is Rabenu Tam saying about the correctness of the d'rasha based on the m'raglim?

Is he simply saying that methodologically both conclusions are possible, but that when it comes to applying* the halacha we must use the better one?
Is it just that we, who have access to both, prefer the one involving tzadikim to that involving r'sha'im, while the amora'im in Bavel didn't have access to the other d'rasha?
Is he actually saying that the transcript of the relevant discussion in that g'mara is wrong and that the conclusion they came to in Bavel was also that Yosef's brothers are the source?

*It is reasonable to think that Rabenu Tam's discussion is not only a theoretical one on the basis of its mention in Y'chave Da'as 6:5.


texts: I have long taken for granted that it is important to be m'chadesh chiddush (compose new and novel torah insights). However, I realize I have no source for that notion. Is there any source which indicates that it is important to try to come up with chiddushim, or perhaps is simply studying torah without adding any novel interpretation equally as meritorious?


texts:
I was read in Torah Tavlin the following:

"Chazal tell us that the darkest clouds contain the most rain."

Does anyone know where the source for this Chazal is located?


texts: Are birchat hoda'ah on the idea or the thing?

texts:
There are brachot said on phenomena and events. According to the instructions in the Artscroll, one says the lightning/thunder and rainbow blessings no more than once each day unless clouds dissipated and then returned. In that case, they can be said more often. The remaining blessings are said no more than once in every 30 days.

If the remaining blessings (earthquake/comet, the ocean, beautiful things, strange looking things, a Torah scholar, a secular scholar and a gentile king) are made on the idea (a king, like the notion of a thunderclap thunder storm) then I can understand not saying it again, but if the blessing is on the specific iteration (as it appears by the exception regarding a new thunderstorm) then would the same exception be made for the other blessings?

If I see both the Atlantic and Pacific oceans during the same day, or see two different strange looking animals an hour apart, is that like two separate thunder events or does the 30 day rule hold true.


texts: Non-Jews Tending to Abandoned Cemeteries

texts:
Those of you who may have read my profile know that I have been reading and transcribing information on tombstones in towns in the Spis Region of Slovakia, in which no Jews remain.  My colleague is a very devout Evangelical Christian with great respect for the Jewish people. He and others who live in towns that no longer have a Jewish presence have done their best to clean up and maintain the vandalized and abandoned cemeteries, sometimes fixing the surrounding fences, and so forth.  They feel a certain responsibility to honor those who were martyred from their town, by caring for the ancestors of those people, and they do this with great respect and care.  (I even have photos of their clean-up efforts.)
Recently these people in Slovakia were seeking funds to help with the clean-up and possibly raising fallen stones to set them upright and maintenance after the clean-up. It's hard work and needs more hands to accomplish this. In some rare cases they have even rebuilt or poured cement around a grave, so that the gravestone can be reset, at the request and payment of a descendant of that person.
Now I have been told that it is improper for non-Jews to be doing this. That it might need at least a Jewish mashgiach (supervisor) to ensure all is done appropriately.  With about 700 Jewish cemeteries in Slovakia alone, it would seem to be an impossible job to be done by bringing teams of Jews to do the work. (Where would they stay?  For how long in each place? etc.)
Can anyone provide any information to support the idea -- or not -- that if all is done in a respectful manner, that non-Jews are permitted to do this in places where there are no Jews?


texts: Can one add in missing words above the line in a Torah scroll?

texts:
One of the Torah's in my shul has this interesting safrut style. Note that the last word of the verse appears between the lines. It seems that the Sofer (scribe) ran out of room, and stuck in the last word.

I asked my rav to explain this. He's not a safrut expert, and, neither of us had ever seen anything like this. He surmised that the word immediately before and immediately after the correction (the full correction is in much smaller script than the surrounding text.) is Elohim which is one of G-d's names. The rav explained that one is not allowed to erase G-d's name unless there really is an error in the Torah in that name. So, the sofer was limited to correcting things in that limited space, but it still seems that he ran out of space when arriving at the last word.


texts: Is it correct that a kohen could not be Moshiach?

texts:
We know that Moshiach will be a descendant of the House of David. We know for various reasons that David was not a kohen (he was the great-grandson of a convert; he was from the tribe of Judah). This implies that if someone is from the House of David--that is, a descendant of David's male line--he could not be a kohen.

Is this correct? Is it therefore correct that people who are kohanim (or Levites) today know that they are not Moshiach? Ideally, please bring some sort of authoritative support for your answer.


texts: Is anyone aware of any halakhic opinion regarding the playing of musical instruments, guitar for example, in shul on a weekday, not Shabbos. Does it have the same religious stigma and opposition as having an organ in shul did at the beginning of the reform movement? Is it still seen as a move towards the practices of other religions?


texts: Is one allowed to sin a small sin to save himself from bringing a Chatas?

texts:
The Gemara in Shabbos says that Bibi bar Abaye asks if one can violate a Rabbinic commandment (unsticking a loaf from an oven) to save oneself from being "chayav a chattas".

The Gemara says that there can be no instance when one will be chayav a chattas (since one would have to be a shogeg both when one stuck the bread into the oven and when it baked. If he's taking it off, he knows what's going on and isn't a shogeg).

Therefore, the gemara says the question was whether one can do it to avoid an Issur Skila.

Why not ask it the original way (Safek into the oven and Vadai when it baked) and there is no chiuv, but the same Issur is still there? Why do we care if one has to actually bring a sacrifice?


texts: What factors went into deciding which parts of the davening require standing?

texts:
I don't know if there is a general rule that can be applied to which parts of davening require standing. I will focus on weekday Shacharit, for now. Some tefillot I can understand why there is a requirement to stand.

I understand the custom to stand for Kaddish as mentioned in Shulchan Aruch that Eglon stood when Ehud told him that he had an important message from G-d. (I'l edit in the source, later, B"N).

What is the reason to stand in these other tefillot that are part of (weekday) Shacharit?

Note: The list below is based on what I have seen people do in most Nusach Ashkenaz shuls or what has been listed in instructions in most Nusach Ashkenaz siddurim such as Art Scroll and Shiloh. Your specific custom may differ.

Birkot Hashachar ("Asher Natan Lasechvi...)
Baruch She'amar
Mizmor L'Todah
Shirat Hayam
Yishtabach / Barchu
Shemoneh Esreh
The "long" Tachanun said on Mon. / Thurs.
Taking out & returning the Torah
Aleinu

Is there a general rule or characteristic that applies to deciding the parts of tefillah that require standing, or are almost each of the above unique (reason)?


texts: Tikkun Leah during midnight Tikkun Hatzot during the Three Weeks?

texts: During the year, one says both Tikkun Rachel and Tikkun Leah from midnight. During the Three Weeks, one says only Tikkun Rachel from midday. But at midnight during the Three Weeks, does one still say both Tikkun Rachel and Tikkun Leah (or only Tikkun Rachel, like from midday)?


texts: How to decipher the year a sefer was published

texts:
I have come across many, generally older sefarim, without an explicit date given on the title page as to when the sefer was published. Instead they'll write that the sefer was published  in the year.... And quote a part of a pasuk.
For example :
נדפס פה לבוב בשנת שוש אשיש בד' לפ"ק
How does that tell me when the sefer was published?
Here's a photo of rhe title page:


texts: May we violate Shabbos to administer morphine?

texts:
Morphine has been widely used as a pain reliever for a very long time (according to Wikipedia, it's been in use at least since 1804!). It's even listed (twice!) on WHO's list of essential medicines. However, it isn't really used for treatment of diseases -- its only real use is for pain relief.

Since we know that one may only violate Shabbos for a חולה שיש בו סכנה (patient who is in danger for his life) for things that have to do with saving that patient's life (see Rambam, Hilchot Shabbos 2, Shulchan Aruch, Orach Chaim 328), if we would have to be מחלל שבת in order to administer morphine1, would we be allowed to violate Shabbos for morphine?

1 It's debatable whether any injections are Biblical Shabbos transgressions, see שמירת שבת כהלכתה ch 32:58, and footnote 151 there; morphine is actually affected by this discussion because it's most often administered by IV. For the purposes of this discussion, let's assume that there is some universally agreed-upon Biblical transgression involved, such as driving a car in order to get it or something.


texts: Hand movements when lighting shabbat candles

texts: When women light shabbat candles I often see them making hand gestures. These look like two or perhaps three circles around in the air. What is the source for this practice? Is it a law or custom? Is the candle lighting kosher without the gestures?


texts: Do you have to read the Targum of words that are repeated in the same sedrah?

texts:
According to the view (quoted here)  that the reading of the Targum in shnaim mikro v’echod targum is to

  add layers of explanation to every word

could one fulfil the mitzvo by reading the Targum of the offerings of the Princes in Parshas Naso only once? One would read the verses that contained the name of the Prince but then skip the rest of the Targum until the name of the next Prince.


texts:
So Yocheved, as it is known, is the wife of Amram,mother of Moshe Rabbeinu, Aharon HaCohen, and Miriam the prophetess, peace be on them. And Yocheved, like Amram, is from the Tribe of Levi.

Amram is the son of Kehas. But who is Yocheved's father? I know that most people say that she is the daughter of Laivi, and thus the aunt of Amram, I most definitely think this cannot be the case. Because the Torah She-baal peh` states that Amram was one of the four people who never sinned in their life, and the Yisroelim were in only obligated in the Noachide Laws (and I'm guessing they also held on to other traditions, you know, from their forefathers) and one of the Noachide laws (#4 to be exact) is that incest is not permitted.

So, if Yocheved is the aunt of Amram, then Amram would have been doing a Aveirah for quite some time, and thus makes the account that he never sinned questionable, which is not true.

Also when it says that she is a daughter of Levi, it could mean granddaughter, because a granddaughter can be considered a daughter in the Hebrew language. So she is either the daughter of Gershon, an unknown son of Laivi, or Merari, so which one is it?


texts: Why was the commandment on eating the fruit said in single?

texts:
The Torah says that G-d created "them":

  וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם ... זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
  And God created man ... male and female He created them.

Later He blesses them:

  וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ ...׃
  God blessed them and God said to them, “Be fertile and increase, f...”

After G-d (re-)creates Adam He commands him in single:

  וַיְצַו ה"א עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃
  And the LORD God commanded the man, saying, “Of every tree of the garden you are free to eat;

What happened to "them"?


texts: Giving away olam haba to save someone's life

texts:
In the book about Reb Aryeh Levin, "A Tzaddik In Our Time," (by Simcha Raz), Reb Aryeh says that he learned a lesson about self-sacrifice (messirut nefesh) from 2 students of the Vilna Gaon who were brothers. One of the brothers was dying of an illness, and the other brother prayed to God to save his brother's life through giving his reward in olam haba for his special mitzvah of tzitzit to his brother. The brother recovered and lived another 15 years.

Assuming that one can actually give away their olam haba, where does the Torah teach that one can do that merely to save another Jew's life in this world?


texts: Does archaeology give us any idea of the geographical locations in שמות 14:2?

texts:
דַּבֵּר֮ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ וְיָשֻׁ֗בוּ וְיַחֲנוּ֙ לִפְנֵי֙ פִּ֣י הַחִירֹ֔ת בֵּ֥ין מִגְדֹּ֖ל וּבֵ֣ין הַיָּ֑ם לִפְנֵי֙ בַּ֣עַל צְפֹ֔ן נִכְח֥וֹ תַחֲנ֖וּ עַל־הַיָּֽם׃

Tell the Israelites to turn back and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon; you shall encamp facing it, by the sea. (Exodus 14:2, JPS)

Does archaeology give us any idea of the geographical locations in this verse?


texts: After a recent death here in South Africa it arose in conversation that there is a problem for mourners to fly on the same plane as the body to its burial in Israel. Aside from Kehuna issues (which AFAIK are dealt with by El Al) I can't think what would require them to catch a different plane as the body. Does anyone know what this is about?


texts: PTIJ: Was Mordechai's greeting "priorities" backwards?

texts:
The Megillah says about Mordechai (10:3):

דורש טוב לעמו ודובר שלום לכל זרעו
He inquires about the good (welfare) of his people and says 'Hello' to
his children.

Maybe I'm old-fashioned. I would think that a father should first be concerned about the welfare of his own children before the welfare of his fellowmen. And, I would also think that he should give his children a much bigger greeting and a huge hug and have a longer conversation when he sees his children. Much more than just a passing "Hello".
Did Mordechai's promotion as vice minister make him so pompous that he forgot his priorities?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts:
Are the comments of Tosfos in the same Mesechta generally considered to be aligned, meaning that, if there is an apparent contradiction, we try and look for a resolution?

How about Tosfos in different Mesechtas?


texts: Many sources discuss Selichos on Shovavim, but I haven't been able to find any in any of the traditional sources (Hebrewbooks.org, Sefaria, etc). Does anyone know where I can get a Selichos for Shovavim (either PDF or in print)?


texts: Why is there a dagesh in second camocha, but not in first?

texts:
In "Mi chamocha ba'elim H', Mi camocha nedar bakodesh"  (from the Az Yashir song by the sea, but also between the shma and the amidah in the morning, and elsewhere):

  מִֽי-כָמֹ֤כָה בָּֽאֵלִם֙ יְ-ק-וָ֔-ק מִ֥י כָּמֹ֖כָה נֶאְדָּ֣ר בַּקֹּ֑דֶשׁ נוֹרָ֥א תְהִלֹּ֖ת עֹ֥שֵׂה פֶֽלֶא

Why does the second cuf have a dagesh (and thus is pronounced as the harder "C"), while the first has no dagesh (and is thus pronounced as the softer "ch")?

Rabbi Schmuel Mann (of blessed memory) speculated that this is related to how the words were sung, but we had a problem with that because there is nothing special about the trop on the phrase.


texts: What are the 10 utterances in Pirkei Avot 5:1

texts:
Pirkei Avot (Chapters of the Fathers) 5:1 says that the world was created with 10 "utterances" (מאמרות). Both Rash"I and Rav Ovadiah Mibartenura explain the term מאמרות to mean that it refers to the number of times that the term ויאמר is used in the story of creation. They both say that there are a total of 9 such occurrences, and the 10th utterance is the term בראשית. Rav Ovadiah explains why that word is considered an "utterance" by G-d.

I checked the actual text in Breishit chapter 1, which includes the story of the six days of creation. There actually are a full 10 appearances of the word ויאמר as follows (all in Bresihit (Gen. chapter 1):

verse 3
verse 6
verse 9
verse 11
verse 14
verse 20
verse 24
verse 26
verse 28
verse 29

So, my 2 questions:

If there are actually 10 instances of ויאמר why do both of the commentators state that there are only 9 and rely on the 1st verse of Breishit as the 10th occurrence?
I can somewhat understand a response to my previous question if we consider that occurrence #10 in the list does not seem to be related to the creation process itself, but it is G-d talking to the man. However, occurrence #9 is also G-d talking directly to the man, so even according to the commentaries' enumeration, they seem to refer to one expression of ויאמר that does not seem to be related to G-d's creating anything. How do we resolve this apparent conflict?


texts: Prayer in a chapel (bes midrash room) vs. in the main synagogue

texts:
Some synagogues have a room for prayers that's used on a regular basis: weekdays, Shabasos, holidays. If there are two simultaneous minyanim, then one will be elsewhere, of course, but otherwise the main prayer room is always used.

Other synagogues have a main prayer room used on Shabasos, holidays, and on certain other occasions; on weekdays, however, prayers are held in a smaller room, often called the "chapel" or the "bes midrash", and the large prayer room goes unused.

Obviously, acoustics, demographics, and other pragmatics might influence whether a given synagogue is of the first type (described in the first paragraph) or of the second (described in the second paragraph). I am wondering whether there are also halachic or philosophical issues that affect this choice: do, for example, synagogues of the first type follow one halachic ruling or moral teaching, and those of the second type follow another?


texts: In both yisro and vaeschanan there is no space between the first and the second commandment but there are spaces between all of the other Commandments. However in the 10th commandment there is a space between the first and the second sentence. Does anyone know why


texts: Why extinguish the havdala candle in wine?

texts:
My family's custom is that, on motzae Shabas, someone making havdala, after drinking from the cup, pours some of the wine into the saucer (which, note, already had wine, because we overflow the cup on pouring it), and extinguishes the flame of the havdala candle in it.

Why extinguish the flame that way specifically, instead of by blowing it out or another means?

(I see that the Taame Haminhagim (416) says "so it will be apparent to everyone that the flame was lit only for the mitzva" of havdala. However, it seems from his footnote there ("therefore, if he made havdala on a household candle not lit for [havdala], then he need not extinguish it") that the reason he's giving is for why we extinguish the flame, and not for why we extinguish it in the wine specifically. While one could say that his reason also implies one should extinguish the flame in the wine, making a symbolic connection between the flame and the havdala, that seems weak to me, and I seek a source for it, or a different answer.)


texts: Learning Gittin a segulah for a good marriage?

texts: I have heard that there is a segulah to learn the halachos of gittin or gemarah gittin to ensure shalom bayis and a good marriage. Has anyone heard of such a thing? Do you have a source for this segulah?


texts: Placing a unattached plastic over the stroller on Shabbos / Yom Tov

texts:
According to Rabbi Dovid Ostroff Shlita

  The Rama in Hilchos Succah 626:3 says that one is permitted to open
  and shut hinged flaps that are used for covering the Succah when
  raining. The Chazon Ish 52:6 learned from here that this would
  likewise apply to a canopy connected to a baby carriage. Since the
  canopy is attached to the baby carriage before Shabbos, it has the
  same status of being open a tefach before Shabbos and one is permitted
  to fully open the canopy on Shabbos. The same would apply to a canopy
  covering.

  Igros Moshe Orach Chaim 4 - page 194, Ohr L'tsion however do not agree to
  this analogy and in order to permit the extending of a carriage’s
  canopy on Shabbos they require the canopy open a tefach before
  Shabbos. As usual one should therefore ask one’s rav as to how to
  conduct oneself on Shabbos. Rav Sternbuch Shlita said that the custom
  is to be lenient.

My question is regarding a unattached plastic cover which people use when it is raining. What would be the Halacha with such a plastic? Igros Moshe Orach Chaim 5:39:4 says that one may put a plastic cover on top of a succah on Shabbos. This is not called "construction", because the cover is clearly temporary. Would one be allowed to open it and place it on top of a stroller on Shabbos and/or Yom Tov as it is also clearly temporary or is it considered an Ohel and prohibited?


texts: If someone goes to Israel on Vacation on Yom Tov and decides to stay in Israel to live in Middle of the second day what does he do about Melacha and  davening on the Second day of Yom Tov if that very morning they Davened a Yom Tov davening?


texts:
Suppose Reuven steals a rare picture of Shimon's great grandfather from Shimon. Reuven then disposes of the picture and later wants to (or is caught, and therefore needs to) return the money to Shimon.

Now, technically speaking the picture is probably worth a trivial amount. After all it's merely ink on paper. Similarly, there's virtually no market value as no one would quite be interested in a picture of a random person.

However, for Shimon that picture held a tremendous amount of value. After all, it was the sole remaining copy of his grandfather's photo, and there is simply no way for him to ever get it back now. Or what we would call, "Sentimental Value."

Of course, I simply chose the case to be that of stealing, but an equal question would probably exist in the case of damages as well.

So my question is, is there any provision in halacha that accounts for such value?


texts: Why is Tikun Chatzos not widely practiced?

texts: Why is it that people do not do Tikun Chatzos in today's day and age? I am sure there are still a few special people that do say it; however, I am also sure that over 99% do not.


texts: what does the first word of shemot 8:7 mean?

texts:
Sh'mot 8:7:

  וְסָרוּ הַצְפַרְדְּעִים, מִמְּךָ וּמִבָּתֶּיךָ, וּמֵעֲבָדֶיךָ, וּמֵעַמֶּךָ:  רַק בַּיְאֹר, תִּשָּׁאַרְנָה.

Artscroll says it means "depart", implying the frogs will hop away. A few p'sukim later the frogs just drop dead. Although they do physically leave the houses, it is because they are being cleared away by humans.

What did G actually say concerning frog removal? Was he intending on being technically within the letter of his promise (in the manner of Lavan cheating someone)?


texts: Why would people assume that "Afriki" is Africa?

texts:
Follow up on this question.

Other than the name being similar to the English one, why would one assume that אפריקי in the Gemara has anything to do with Africa? The names are similar, but is there any other reason?

Example of what I mean, is there anywhere (a Torah commentary, the Gemara itself, etc.) that discusses the place as having animals, features, or the like that make it Africa in particular?


texts: How does one differentiate a minhag, something that is not from a derabanan obligation? For exmple, how do we know the beating of the aravot is a minhag, but not a derabbbanan obligation? Weren't they both formed by rabbis of old?


texts: How can we drink wine after the Afikomen?

texts: Mishna Berura 478:1:2 says that you should not drink anything other than water after the Afikomen in order not to lose the flavor of the Matza. How then can we drink cup 3 and cup 4 of wine after the Afikomen? Does that not take away the flavor of the Matza?


texts: Why is the pasuk in Nechemia split in davening?

texts:
In pesukei d'zimra, my siddur splits up the pasuk from Nechemia 9:8

  וּמָצָאתָ אֶת לְבָבוֹ נֶאֱמָן לְפָנֶיךָ וְכָרוֹת עִמּוֹ הַבְּרִית לָתֵת אֶת אֶרֶץ הַכְּנַעֲנִי הַחִתִּי הָאֱמֹרִי וְהַפְּרִזִּי וְהַיְבוּסִי וְהַגִּרְגָּשִׁי לָתֵת לְזַרְעוֹ וַתָּקֶם אֶת דְּבָרֶיךָ כִּי צַדִּיק אָתָּה:

In this siddur it is split.

The Artscroll siddur's notes say that there is a "near universal practice" to divide the pasuk up in davening. Apparently the GRA disagrees (h/t @theriver).

This siddur has only the pasuk before hand and this one only has 9:6.

What is the origin of and reason for splitting that pasuk when davening?


texts: The Judaica stores by my house have lots of Ashkenazi music books written in sheet music, but nothing for Sephardic music. Does anyone know of any websites or titles of music books for Mizrahi style Sephardic music? I'm more interested in the music of the prayers, but any music books will do for the moment.


texts:
Is there a reason for pages in sefarim being numbered using Arabic numerals (e.g. 1, 2, 3…) in comparison with the Hebrew numeration using letters?

What is the earliest source for Arabic numerals being used in Hebrew sefarim?

And could using Arabic numerals ever be considered 'going in their ways', i.e. something reprehensible?

(Perhaps related: systems of counting days/years in the non-Jewish calendar instead of the Jewish calendar are considered forbidden according to some)


texts: Does jam have the halacha of duchka d'sakina?

texts:
The Chochmas Odom in 49:9 holds that all fruit have the halacha of duchka d'sakina, and that  if you cut a fruit with a meat knife which was not definitively clean, you need to scrape off the outer layer with a pareve knife in order to be able to treat the fruit as pareve.

Does jam have this halacha?  Would one need to scoop out any jam that came in contact with the knife?


texts: Does the Tokhacha (Leviticus 26:14-41; Deuteronomy 28:15-68) apply to the Holocaust?

texts:
Does the curse of the Law (Leviticus 26:14-41 and Deuteronomy 28:15-68) apply in some way to the Shoah/Holocaust?  Likewise, the prayer of Daniel in Daniel 9:4-19, in which he does not blame the Babylonians but the faithlessness of the Jewish people for the Babylonian Captivity?:

I prayed to the Lord my God and confessed:
Lord, the great and awesome God, who keeps his covenant of love with those who love him and keep his commandments, 5 we have sinned and done wrong. We have been wicked and have rebelled; we have turned away from your commands and laws. 6 We have not listened to your servants the prophets, who spoke in your name to our kings, our princes and our ancestors, and to all the people of the land.
7 “Lord, you are righteous, but this day we are covered with shame—the people of Judah and the inhabitants of Jerusalem and all Israel, both near and far, in all the countries where you have scattered us because of our unfaithfulness to you. 8 We and our kings, our princes and our ancestors are covered with shame, Lord, because we have sinned against you. 9 The Lord our God is merciful and forgiving, even though we have rebelled against him; 10 we have not obeyed the Lord our God or kept the laws he gave us through his servants the prophets. 11 All Israel has transgressed your law and turned away, refusing to obey you.
“Therefore the curses and sworn judgments written in the Law of Moses, the servant of God, have been poured out on us, because we have sinned against you. 12 You have fulfilled the words spoken against us and against our rulers by bringing on us great disaster. Under the whole heaven nothing has ever been done like what has been done to Jerusalem. 13 Just as it is written in the Law of Moses, all this disaster has come on us, yet we have not sought the favor of the Lord our God by turning from our sins and giving attention to your truth. 14 The Lord did not hesitate to bring the disaster on us, for the Lord our God is righteous in everything he does; yet we have not obeyed him.
15 “Now, Lord our God, who brought your people out of Egypt with a mighty hand and who made for yourself a name that endures to this day, we have sinned, we have done wrong. 16 Lord, in keeping with all your righteous acts, turn away your anger and your wrath from Jerusalem, your city, your holy hill. Our sins and the iniquities of our ancestors have made Jerusalem and your people an object of scorn to all those around us.
17 “Now, our God, hear the prayers and petitions of your servant. For your sake, Lord, look with favor on your desolate sanctuary. 18 Give ear, our God, and hear; open your eyes and see the desolation of the city that bears your Name. We do not make requests of you because we are righteous, but because of your great mercy. 19 Lord, listen! Lord, forgive! Lord, hear and act! For your sake, my God, do not delay, because your city and your people bear your Name.”


texts: In the book of Esther, was Haman plotting to kill/overthrow Ahasueros?

texts:
At first reading, Haman is very powerful and wants to use that power to kill the Jews, but he's not actually interested in harming his boss, King Ahasueros ("Achashveirosh" to most of us), in any way. At one point he falls and oops it looks like he's attempting something inappropriate with Queen Esther, but it seems that wasn't his intention.

Are there sources that indicate Haman was out to kill or overthrow Ahasueros? I recall a midrash where Ahasueros sees men cutting down his royal trees, saying "we're just following Haman's orders"; but that was an angelic mirage, not Haman's actual plan. I vaguely recall Malbim implying that Haman was out to get his boss, is that correct? Where did Malbim see that in the text?


texts: Yeshayahu 40:31: Where does "vekovei" come from?

texts:
Yeshayahu 40:31:

וְקוֹיֵ֤ יְהוָה֙ יַחֲלִ֣יפוּ כֹ֔חַ יַעֲל֥וּ אֵ֖בֶר כַּנְּשָׁרִ֑ים יָר֙וּצוּ֙ וְלֹ֣א יִיגָ֔עוּ יֵלְכ֖וּ וְלֹ֥א יִיעָֽפוּ׃

It seems that the oldest surviving manuscripts have the first word of the verse vowelized as it appears at the Sefaria link above, with the tzere under the yod, so that the word is pronounced something like vekoyei.
However, many seem to believe that the word is actually vowelized with the tzere under the vav,  so that the word is pronounced something like vekovei.
Where does the version vekovei come from? Do we have any manuscript evidence for it? Is it simply a scribal or printing error that became popular?


texts:
I have a question regarding the Torah prohibition of Nichush.

It seems from the Rambam and halacha that signifying occurrences in life with an importance, what is termed hasghacha protis in certain situations, would violate this prohibition.

Why is it not considered nichush in certain instances where religious people see occurrences in life as Divine messages?

For example, there is a story about a couple that filed for divorce and got the get, but as it was being written or signed, coffee spilled on it and therefore the couple abrogated the divorce. The question of nichush was raised to HaRav Zilberstein shlita and I guess he said that it did not fall under the prohibition of nichush, because there seemed to be a logical connection to between the coffee spill and the writing of the get. (Now, I've only heard this, so I don't know the full veracity of the event.)

But the Rambam gives, as an example of nichush, a person's not traveling on his journey because his staff fell (Hilchos Avodah Zarah 11:4). Wouldn't it also be a logical deduction to say that the staff, an item of travel falling, is a bad omen to continue traveling? So I don't understand where the distinction lies; I was wondering if you could help me understand that.


texts: Is the commentary of Rabbaynu Saadya Gaon on Iyov available online?

texts: I was not able to find the commentary of R' Saadya Gaon to Iyov on Hebrewbooks (ex 1), Sefaria or through a Google search. I would like to know if this commentary is available anywhere online, free or paid.


texts:
Would there be any reason why one would not be able to apply static guard to clothing on Shabbos? Would it make any difference if the clothing is currently being worn or not?

Two points:

1- I believe you are not allowed to spray perfume on clothing on Shabbos (Why, I can't recall at the moment). Static guard is scented but the smell is not why one would apply it. So does that prohibition come into play?

2- I was wondering if any of you would be able to think of any other melachos that would come into play here.

Thanking everyone in advance,

Gitty


texts: Are there any rabbinic writings which attribute controlling angels and demons to King Solomon?

texts: I saw an article claiming rabbinic literature spoke of Solomon controlling angels and demons. I'm not sure of the truth to the claim and was wanting to know if there are any rabbinic sources which claim this.


texts:
Most of the halachos of Choshen Mishpat have to do with one person's responsibilities viz-a-viz another person's rights.  However, there is at least one halacha of which I am aware where Chazal told me what to do with my money for my own sake.

Bava Metzia 47b:

  אמר ר' יוחנן דבר תורה מעות קונות ומפני מה אמרו משיכה קונה גזירה שמא יאמר לו נשרפו חטיך בעלייה סוף סוף מאן דשדא דליקה בעי שלומי אלא גזירה שמא תפול דליקה באונס אי מוקמת להו ברשותיה מסר נפשיה טרח ומציל ואי לא לא מסר נפשיה טרח ומציל

That is: On a Torah level, money creates a transaction.  However, the Sages established that the transaction does not happen until the point when the purchaser takes possession, lest there be a fire in the room where the seller has the merchandise, and the seller won't bother to save the merchandise that the purchaser now owns .

The person cannot say, "it's my money and I am willing to take the risk" in order to become the owner through paying for it. (See Shach C.M. 198:9-10)

Are there any other examples where Chazal made decrees for a person's own benefit, and can this be extrapolated to a generalization (i.e. that we should not assist someone, or perhaps even hinder someone, in doing something that we deem to be financially self-destructive)?


texts: Can an Israeli and and American fulfill havdalah after Shabbos the first day of Yom Tov together?

texts:
Inspired by this answer and the comments following.

If the first day of Yom Tov (not Rosh Hashana) is Shabbos, an Israeli will make a normal havdalah המבדיל בין קדש לחול, while someone from outside Israel will make havdalah during kiddush המבדיל בין קדש לקדש.

Can either of them be yotzei by listening to the other?  Or do they still have to make their own correct havdalah?

I'm interested in both the lechatchila and bedieved answers.


texts: Shelosha Vetish'im Umatayim - mi yodeya?

texts:
Who knows two hundred ninety-three?
?שלושה ותשעים ומאתים - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 293.
For the first time since I started checking, I think, I'm unable to come up with a lazy gematria for this one. This is not a pun.
Check out mi-yodeya-series for the previous two hundred ninety-two entries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.


texts:
Yaakov tells Lavan that "You changed my wages ten times." [Chazal: actually a hundred times.] It's a sad story. If Lavan had just given Yaakov normal wages, מחצית שכר - splitting the outcome - or some other fraction of the outcome, then Yaakov becoming wealthy would have inevitably meant that Lavan became wealthy with him, as partners.
But Lavan couldn't turn away from trying to cheat his son-in-law. He could never believe that he couldn't game the setup, couldn't find a way to get everything and leave his beloved son-in-law with nothing. So he kept changing the rules, over and over, and could never accept that he was going to lose as a result of being unwilling to work together. Sad, pathetic.
My question is on the details. The first time, it seems to be very clearly explained: Yaakov will get all the striped or speckled etc. sheep and/or goats born. Right now, Lavan will remove all the striped or speckled ones, leaving only ones that Yaakov won't get. Then when new ones are born, if they are striped or speckled (they shouldn't be!) only then would Yaakov get them. As Yaakov says (Bereishis 30:33),

וְעָנְתָה־בִּי צִדְקָתִי בְּיוֹם מָחָר כִּי־תָבוֹא עַל־שְֹכָרִי לְפָנֶיךָ כֹּל אֲשֶׁר־אֵינֶנּוּ נָקֹד וְטָלוּא בָּעִזִּים וְחוּם בַּכְּשָֹבִים גָּנוּב הוּא אִתִּי
"My righteousness will answer for me in the future, if you come to my wages before you: anything that is not speckled or striped among the goats, or brown among the sheep - it would be stolen by me."

It is set up to be easy to tell whose sheep are whose.
What I don't understand is what happens after that. If Lavan changes the wages: From now on, Yaakov gets all the akudim - striped at the ankles, then striped at the midsection, etc. - but not speckled ones. Do you switch them all around at that point, Yaakov trades in all the speckled ones for a lot of white ones, then they do it again? Are the birthings separated enough in time (with special seasons, see first mishnah in Rosh Hashana) so that you could tell that the speckled ones are from birthing 1 and the striped are from birthing 2? Or do they give up on that level of "my righteousness will answer for me", accepting that after a while the animals are all mixed up together and Lavan will need to be sure to show up at birthings and retrieve all his new animals?


texts: Rambam versus Ramban on Maccabees' taking the kingship from Yehuda

texts: The Ramban (Nahmanides) in Parshas Vayachi says that the the Maccabees' children where killed out because they took the kingship from Shevet Yehuda. I was told (in the name of Reb Solovechick) the Rambam (Maimonides) disagrees. Where in Hilchos Chanukah does the Rambam indicate a disagreement?


texts: What is the earliest time one can daven Shacharis?

texts: When is the earliest time you can Daven Shacharis?


texts: When the Mishnayos were compiled, were they compiled into the perakim we have today, or were they just compiled into masechtos?

texts:
Many times throughout Shas, it seems as if the Perakim are sliced in completely arbitrary places. To name a few examples:

In Maseches Shabbos, the halachos of Tzad, trapping, are discussed in 13:5-14:1. It seems odd that the last Mishnah regarding trapping is attached to the following chapter rather than having all of the halachos of trapping in the same chapter.

Further on, Muktzeh is discussed in 17:1-18:2. Why not attach those two Mishnayos to chapter 17? The third and final Mishnah in chapter 18 discusses helping animals and women give birth on Shabbos, and what one may do with the baby afterwards. These prohibitions and permissions, according to Rashi to Shabbos 128b, relate to the prohibition against doing extra work on Shabbos and the permission to do whatever is necessary to save a person’s life. These have nothing to do with Muktzeh, but this Mishnah is the springboard with which the Mishnah justifies the following chapter being about what acts of Bris Milah may be done on Shabbos. Based on that, it would make more sense that it start chapter 19, rather than conclude chapter 18, which it doesn’t have anything to do with.

Another example from an entirely different masechta: Rosh HaShanah 1:3-3:1 discusses the witnesses’ testimony for Rosh Chodesh, and the procedure done once their testimony was accepted. 3:2 picks up with the halachos of Shofaros, discussed through the end of the masechta. Why is 3:1 not the end of chapter 2?

For one final example: Bava Metzi’a 7:1-8 talks about someone hired to watch produce. In the middle of Mishnah 8, the Mishnah switches to talk about general halachos of Shomrim, which it continues through Mishnah 10 (with a slight tangent in Mishnah 11). In chapter 8, the Mishnayos continue with halachos of shomrim. Why is the end of chapter 7 not prepended to chapter 8?

There are many more examples I could bring of these types of scenarios. While the order of Mishnayos within a masechta are in order (Avodah Zarah 7a), can one deduce from such scenarios as the ones above that the perakim were a later, perhaps arbitrary decision? Especially in light of the example in Bava Metzi’a, perhaps one could extend this argument to where the Mishnayos begin and end.

I am not asking for an explanation for these particular cases. I am asking if anyone says explicitly that the perakim in Mishnayos were a later addition or not. If the answer turns out to be negative, perhaps I’ll ask that separately.


texts: What is the connection between Moshiach and Tisha B'Av?

texts:
I often see the following from Yerushalmi Berachot cited as a source that Moshiach will be born on Tisha B'Av:

  עובדא הוה בחד יהודאי דהוה קאים רדי געת תורתיה קומוי עבר חד ערביי ושמע קלה א"ל בר יודאי בר יודאי שרי תורך ושרי קנקנך דהא חריב בית מוקדשא געת זמן תניינות א"ל בר יודאי בר יודאי קטור תוריך וקטור קנקניך דהא יליד מלכא משיחא

What is the nature of the connection between Tisha B'Av and Moshiach? Are there other sources that discuss this relationship?


texts: What was Yaakov's funeral procession doing in Transjordan?

texts:
We read in Bereishit 50:10-11

וַיָּבֹאוּ עַד-גֹּרֶן הָאָטָד, אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן, וַיִּסְפְּדוּ-שָׁם, מִסְפֵּד גָּדוֹל וְכָבֵד מְאֹד; וַיַּעַשׂ לְאָבִיו אֵבֶל, שִׁבְעַת יָמִים. וַיַּרְא יוֹשֵׁב הָאָרֶץ הַכְּנַעֲנִי אֶת-הָאֵבֶל, בְּגֹרֶן הָאָטָד, וַיֹּאמְרוּ, אֵבֶל-כָּבֵד זֶה לְמִצְרָיִם; עַל-כֵּן קָרָא שְׁמָהּ, אָבֵל מִצְרַיִם, אֲשֶׁר, בְּעֵבֶר הַיַּרְדֵּן
And they came to the threshing-floor of Atad, which is beyond the Jordan, and there they wailed with a very great and sore wailing; and he made a mourning for his father seven days. And when the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said: 'This is a grievous mourning to the Egyptians.' Wherefore the name of it was called Abel-mizraim, which is beyond the Jordan. (JPS translation)

Why would Yaakov's funeral procession be in Ever HaYarden (normally translated as Transjordan i.e. the eastern bank of the Jordan) if they were travelling from Egypt to bury him in Hebron? If they were following the most direct route, they would never be east of the Jordan?