texts: Do women get reward for not shaving their payos and beard

texts:
Do woman/non-Jews get a reward for not doing things they are permitted to do, and men / Jews are forbidden to do?

I know that if someone does a mitzvah they are not commanded doing, they get a reward.
Does this also apply by not doing avairos (sins)?

For example for a woman not to shave her payos, (and if applicable her beard)?
Or for a wife or (in certain cases) daughter of a kohen not to become tomai (impure).

Or for a non-Jew not to have relations with his daughter

Or a non-cohen not to become tomai


texts: Why don't we say Hallel on Rosh Hashanah?

texts: For most months, on the first day (Rosh Hodesh) we say the Hallel service between Shacharit and Mussaf.  For the first day of Tishrei (Rosh Hashanah), however, we do not say Hallel.  Why is it not done?  Are there some Jews who do say Hallel on Rosh Hashanah?


texts:
There are several masechtos included in the printed versions of Talmud Bavli that, in fact, don't have any Bavli on them: Yerushalmi Shekalim, Mishnayos Eduyos, Mishnayos Kinnim, Mishnayos Tamid (for half of the masechta), and Mishnayos Middos.

This question addresses why Shekalim, Kinnim, and Middos are included. Tamid is fairly obvious: once we've started the masechta with Gemara, we might as well finish it, even if the end doesn't have Gemara; there's no need to split the masechta in half.

But why is Eduyos included? Neither of the answers given in the above link help; there's still Avos, which is also in Nezikin but not included in Shas Bavli, so it's not just to round out the Seder. And Eduyos doesn't discuss anything related to the Beis HaMikdash (at least as its primary focus), so that can't be the reason either.


texts:
I am a bit confused on the wording of Tehillim 42. Verse 6 states:

:מַה־תִּֽשְׁתּ֬וֹחֲחִ֨י | נַפְשִׁי֘ וַתֶּֽהֱמִ֪י עָ֫לָ֥י הוֹחִ֣ילִי לֵֽ֖אלֹהִים כִּי־ע֥וֹד אוֹדֶ֗נּוּ יְשׁוּע֥וֹת פָּנָֽיו
Why are you downcast, my soul, and why do you stir within me? Hope to God, for I will yet thank Him for the salvations of His presence.

And later the final verse states an almost identical phrase:

:מַה־תִּֽשְׁתּ֬וֹחֲחִ֨י | נַפְשִׁי֘ וּמַה־תֶּֽהֱמִ֪י עָ֫לָ֥י
הוֹחִ֣ילִי לֵֽ֖אלֹהִים כִּי־ע֣וֹד אוֹדֶ֑נּוּ יְשׁוּעֹ֥ת פָּ֜נַ֗י
וֵֽאלֹהָֽי
Why are you downcast, my soul, and why do you stir within me? Hope to God, for I will yet thank Him for the salvations of my countenance and my God.

(Translation from Chabad.org)
My question is not why the two verses are  nearly identical save the last three words. I read in the ArtScroll Tehillim why this is so:

יְשׁוּעֹת פָּנַי - For the salvations of my coutenance. [A poetic play on words of v.6 and the first word of v.7.] In v.6, we praised God for the salvations of His coutanence, the furthering of His purpose even when they appear to conflict with our own aspirations. Here we proclaim our realization that His purposes are in fact the salvations of my coutanence the truest fulfillment of our own aspiration (R' Hirsch)

This is not my question. For some reason, the phrase "salvations of my countenance" just doesn't seem to make sense, although for sure that is the literal translation of the words. L'havdil, Christian translations translated the words as "my Savior and my God" but I suspect this is only to push their agenda that Yeshu is God, chas v'shalom.
How should I understand what "salvations of my countenance" to mean? Perhaps it really is just a fancy way of saying savior but Jewish translations are wary to translate it this way because it would look like it was supporting Christian doctrine? All Jewish translations I have seen translate the words the way I mentioned before, "the salvations of my countenance".


texts:
I noticed that in the last part of Birkat Hamazon, at the level of the pesukim יראו את ה' קדושיו ...

  יְראוּ אֶת יְיָ קְדֹשָׁיו, כִּי אֵין מַחְסוֹר לִירֵאָיו. כְּפִירִים רָשׁוּ וְרָעֵבוּ, וְדֹרְשֵׁי יְיָ לֹא יַחְסְרוּ כָל טוֹב. הוֹדוּ לַיְיָ כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ. פּוֹתֵחַ אֶת יָדֶךָ, וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן. בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּיְיָ, וְהָיָה יְיָ מִבְטַחוֹ. נַעַר הָיִיתִי גַּם זָקַנְתִּי, וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב, וְזַרְעוֹ מְבַקֶּשׁ לָחֶם. יְיָ עֹז לְעַמּוֹ יִתֵּן, יְיָ יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם.

The two last verses aren't present in the bentsh of the siddur Tehilas Hashem (and in Tefila Yeshara). Is there a special reason for skipping them? I can understand that the passuk base haiiti is not easy to be said with cavana


texts: why do we say Hashem hoshia... 3 times in korbanot?

texts: Why in Korbanot and by Arvit do we say the passuk of Hashem hoshia…, Hashem tzvaot ashrei…, and Hashem tzvaot emanu… three times?


texts: Why does the Mishna misquote the Tanakh?

texts:
In a number of instances, the Mishna provides quotes from Tanakh that differ from the versions of Tanakh that we have today. So, for example, Sotah 6:4 (31b). There, the mishna quotes Deuteronomy 19:15 as saying "על פי שנים עדים", but the Masoretic Text reads "שני" instead of "שנים". Similarly, Sotah 7:5 (32a) quotes Joshua 8:23 as saying "וכל ישראל וזקיניו ושטריו", while the Masoretic Text renders the fourth word as ושוטרים (without the suffix). I have seen other examples of this phenomenon elsewhere and, while they're not significant differences, I wonder why the text of the Mishna was never updated to reflect the precise phraseology of scripture?

-

[With many thanks to @DoubleAA, if you consult Shabbat 55b you can see where Tosafot also comment upon this phenomenon (s.v. מעבירים כתיב) and, in Gilyon haShas, R' Akiva Eger brings an impressively exhaustive list of other instances in which this phenomenon also occurs: passages in the Bavli, the Yerushalmi, midrashim and mefarshim on Chumash. He also refers to another Tosafot (Niddah 33a, s.v. והנושא) that makes reference to this issue, though without offering an explanation for it.]


texts: Why can't electricity be manipulated on Shabbat?

texts:
Why can't we use and change electricity  on Shabbat and YomTov?  By this I mean why can't we turn lights on and off?

I've heard Rabbis say that its because you can't complete a circuit on Shabbat, and that's what you'd be doing by turning the light on and off.  Another time I heard electricity was like fire.

Is this the only reason?  If not, what are the others?


texts:
Why does the census of Bamidbar 1.20-43 come to a sum of 603,550 when the total tribal count is 637,800?

There is a difference between the total tribal count (637,800) and the pasuk (verse) in 1:46 wherein it states the sum total of every tribal member is 603,550!

Why is there a difference?

Perhaps the answer rests with the pasuk Ezra 2:59 or Vayiqrah (Leviticus) 24.10 in the fact that 34250 Jews could not establish their tribal lineage through their fathers' houses.


texts: Proof text in Rosh Hashanah for month of mating season

texts:
The Gemara in Rosh Hashanah on 11a says:

  ר' יהושע אומר מנין שבניסן נברא העולם שנא' (בראשית א, יב) ותוצא הארץ
  דשא עשב מזריע זרע ועץ עושה פרי איזהו חדש שהארץ מליאה דשאים ואילן מוציא
  פירות הוי אומר זה ניסן ואותו הפרק זמן בהמה וחיה ועוף שמזדווגין זה אצל
  זה שנאמר (תהלים סה, יד) לבשו כרים הצאן וגו'

  Rabbi Yehoshua says: From where is it derived that the world was
  created in the month of Nisan? As it is stated: “And the earth brought
  forth grass, herb yielding seed after its kind, and tree yielding
  fruit” (Genesis 1:12). Which is the month in which the earth is full
  of grass and the trees begin to bring forth fruit? You must say that
  this is Nissan. And further proof that the world was created in Nissan
  is that when the world was first created, the animals had to breed in
  order to fill the world, and the period beginning with Nisan is a time
  when cattle, and beasts, and birds mate with one another, as it is
  stated: “The flocks are clothed in the meadows, and the valleys are
  wrapped in grain; they shout for joy, they also sing” (Psalms 65:14).

Yet earlier in Rosh Hashanah (8a) the Gemara establishes that this text demonstrates that animals primarily mate in Adar:

  אלא אמר רבא דכ"ע לבשו כרים הצאן בזמן שעמקים יעטפו בר באדר

  Rather, Rava said that the dispute must be explained as follows:
  Everyone is of the opinion that “the flocks are clothed in the
  meadows,” i.e., the sheep conceive, primarily at the time when “the
  valleys are wrapped in grain,” in the month of Adar.

It's important to note that the Gemara on 8a seems to assume a significant difference between Adar and Nissan. We see this from a machloket there about whether R"H for ma'aser beheima is in Elul or Tishrei. This is based on an argument from this passuk about whether or not the animals primarily mate in Adar or Nissan. Thus it appears that Adar and Nissan are different enough in terms of when the mating period is.

Therefore, my question is how can our Gemara use this passuk as a proof for R' Yehoshua that creation happened in Nissan?


texts:
Possible Duplicate:
  Ma’aser kesafim on capital appreciation

how are we supposed to give maaser from our investments? should we give it only when we take the money out? she we give it yearly on the condition that there is a gain? this is very confusing to me.


texts: Is saying a bracha over non-Kosher food a sin or does it simply not count as a Mitzvot?

texts:
This question may sound strange but it came up in a discussion with someone.

They're a Baal Teshuva in progress and are attempting to adjust to the lifestyle. He's getting there but he's doing so in layers. He currently doesn't have a Kosher household as he lives with family and they don't keep Kosher (nor will they allow him to take over their kitchen to do so)

He plans on moving out and that will be settled then. (Though I've suggested purchasing Kosher food that doesn't need to be cooked. Hasn't made the jump yet.)

One of the things he said to me was he has been practicing the prayers over Non-Kosher food. He'll pray before a meal and do so with the food that everybody else in the house is eating.

Now on instinct, I told him some stuff which I didn't actually know for sure was true or not. It just sort of came out and I regret saying it without knowing for sure if it's true or not. I'll correct him if it turns out I was wrong.

What I told him was the following:

  You shouldn't do that because the prayer goes from being functional to
  being more of a "mock" of the actual prayer. You're thanking hashem for bringing forth food while
  consuming unclean food. That in itself is making a mockery of the
  prayer because it's being misused for something you aren't supposed to
  be eating. It's like a Jew praying over a pork sandwich. The act of thanking Hashem for it is worse than just eating it blindly because the fact you're praying means you're fully conscious that what you're doing isn't Kosher.

I suggested he purchase a kosher snack food which he could use as practice. This way he's still learning while not wasting the prayers.

Now I totally pulled that out of thin air. I have no idea if that idea is legitimate or if I simply applied Torah logic in the wrong place.

A part of me can't help but wonder if praying over unclean food isn't necessarily a sin but simply just doesn't count. Sort of like having a Minyan with nine people. Even if all of the prayers are said correctly and done as outlined, you didn't apply it correctly it doesn't count.

Could someone clarify this one for me?


texts: Were the 8th and 9th of Teves once fasts?

texts: In slichos this morning I noticed a mention of the 8th and 9th of Teves also being fasts. Were these three days ever fasts all at once or were these fasts independently observed and replaced each time by the most recent tragedy until the 10th became the most recent fast for this time?


texts: Does halacha demand that we change the name of a departed woman?

texts:
I have had the chance to meet the grandmothers of many of my friends and they have had a variety of names. And yet, when I speak with my friends after their grandmothers have passed away, they all say the same thing:
"My grandmother, Leah Hashalom..."
Is there a practice that requires that we change the name of grandmothers after their death to Leah Hashalom? Does this apply to other elderly women?

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


texts: Proper way to refer to a makom ervah when speaking to a child

texts: When speaking to my young son about his makom ha'ervah I have referred to it as his "bris". What would be a proper, lashon naki, term to use when speaking to my young daughter about her makom ha'ervah (until now we have referred to her 'private area' but she wants to know what the Jewish name is). The actual term "makom ervah" seems to be too hard for her to remember.


texts: There are various positions on when we can say maariv (evening prayers), corresponding to various positions on when the day ends (and, thus, a new day begins which starts from the night). But the times I see for starting the Passover seder all use a stringent (i.e., late) definition (3 stars, even 3 small stars).  Why don't we (or when do we) use a lenient definition of nightfall on seder nights?


texts: Preparing for a fast by eating/drinking on Shabbos

texts:
If the fast of Tisha B'av comes out on Sunday, is it a problem of preparing for after Shabbos on Shabbos to eat or drink more than one normally would on Shabbos?

If a fast were on Tuesday, and one wanted to begin increasing their hydration on Shabbos, would that be any better (since the link between the two is ostensibly less obvious)?


texts: Are there any yeshiva programs (Israel or US) that begin mid-year?

texts:
I was raised Reform -- with very light-handed text study and just enough Hebrew to get through my Bar Mitzvah -- and recently had a bit of an epiphany: there's nothing I find more fulfilling than studying Talmud. I'm looking to take next semester (and possibly the semester after that) off from college to study in yeshiva. However, it's obviously very last minute, and I'd need to find a program that welcomes students to begin in the middle of the year, i.e. in January. I was wondering if anyone here could guide me to schools or other resources, as I'm woefully unfamiliar with yeshiva cartography. So far, I have found the Mayanot Institute in Israel but I am looking around for others.

I'm new to this sub, as well, so I hope you'll pardon me if my question is poorly suited to it. Thank you.


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: How could Klall Yisrael make a Bamah when the Mishkan was in Shilo (Acc. to Metzudos David)?

texts:
The incident of the Pelegesh B'Gibeah and its aftermath as described in the last few Perakim in Sefer Shoftim discusses that after Benei Yisrael annihilated all of Sheivet Binyamin except for 600 men who fled to Selah Rimmon.
The Metzudos David points out that in the beginning of the last perek of Sefer Shoftim that the oath that Klall Yisrael makes against Shevet Binyamin occurred before the massacre of the Shevet. The proceeding verse then states that Klall Yisrael regretted making that oath. In they're regret the verse states (21:2)

וַיָּבֹ֤א הָעָם֙ בֵּֽית־אֵ֔ל וַיֵּ֤שְׁבוּ שָׁם֙ עַד־הָעֶ֔רֶב לִפְנֵ֖י הָאֱלֹהִ֑ים וַיִּשְׂא֣וּ קוֹלָ֔ם וַיִּבְכּ֖וּ בְּכִ֥י גָדֽוֹל׃
And the nation came to Beis El and they dwelled there until the evening before G-d and they raised their voices and they cried a great cry

The Metzudos David comments on this verse (partial quote):

בית אל . אל בית האלהים אשר בשילה
Bais El: The house of G-d which was in Shilo

Two verses later in Sefer Shoftim it says (21:4)

וַֽיְהִי֙ מִֽמָּחֳרָ֔ת וַיַּשְׁכִּ֣ימוּ הָעָ֔ם וַיִּבְנוּ־שָׁ֖ם מִזְבֵּ֑חַ וַיַּעֲל֥וּ עֹל֖וֹת וּשְׁלָמִֽים׃
And it was the next day the nation arose early and they built there an altar and they brought burnt-offerings and peace-offerings

The Metzudos David comments:

ויבנו שם מזבח . נוסף על המזבח שעמד במשכן
And they built there an Altar: Besides for the one that was standing in the Mishkan (in Shilo)

My Question
In the Last Perek of Meseches Zevachim in (14:6) the Mishna says (partial quote):

באו לשילה נאסרו הבמות
When (the Mishkan) was moved to Shilo, Bamos (personal altars) were prohibited (to bring sacrifices on)

How could it be that Klall Yisrael built an Altar and bring sacrifices outside of Mishkan Shilo to beseech mercy from H-Shem at a time where such practice was prohibited as described in the Mishna?


texts: Is there teshuva/tikkun for timtum halev (specifically for forbidden foods)? Please cite sources.


texts:
What is the oldest game in the world? Is it hide and seek, when Adam hid from Hashem in Gan Eden?

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


texts: How old were Perez and his sons when they went down to Egypt? Is he the only one of his generation to enter Egypt with progeny?

texts:
Joseph was 39 when he met his family again and Judah is roughly 6 or 7 years older than Joseph (if all the brothers are one year apart). So Judah would be roughly 46 when he entered Egypt.

Interestingly, his youngest son Perez is the only grandson of Jacob among the 70 souls who is recorded to have entered Egypt with his own sons!

I've heard the version that Er and Onan were 8 years old when they were married, but I don't think such a thing would be done, nor would it make sense that Er died as a child and especially Onan for committing a sin that would likely be impossible to commit at that age. The earliest I can see any of them getting married is 12, at the onset of puberty.

If Judah was married at 12, Er was born to him at the age of 13. If Er died at the age of 12, Judah would be 25 and Onan died a year later, making him 26. If it took shelah the minimum of 1 year to mature, then Judah would've been 27 when he cohabited with Tamar and 28 when Perez was born. So with these minimum ages I've given Judah and his sons, it would make Perez 18 years old when he entered Egypt.

However, I wonder if there is something more concrete than mere guesses? It just seems strange that Judah and his sons would get married so early when up until this point, Isaac and Jacob didn't marry for a while (perhaps Abraham as well). And yet, here is Judah who must have married early and he has a son that comes into Egypt with his own sons.

TL;DR Ultimately my question is whether we know how old Perez and his sons were when they went down to Egypt and also, was he really the only grandson of Jacob to enter Egypt with his own sons? Even his brother Shelah, who is at least a decade older, didn't manage such a feat.


texts:
Last friday night I came into the synagogue. Hadn't been there since my Bar Mitzvah. As I walked in the entire synagogue turned towards me and greeted me singing a nice song. (something like "dodi dodi" or what not).
I have read of Abraham's hospitality in the bible but didn't expect anything like this. My wife and I were beaming with pride. What is the source of this amazing hospitality?
.
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts:
In B'ha'alotcha Miriam and Aharon complain against Moshe, and Miriam
(alone) is punished with tzara'at.  In looking at this passage I found
problems with the translations I had available.

JPS, the Sapperstein edition of Rashi, and Nechama Leibowitz all
translate the beginning of 12:1 thus:

  Miriam and Aaron spoke against Moses [...]

The problem is that the verb is "t'daber", which is singular and
feminine, so they didn't speak (here).  My biblical Hebrew is only so-so, so my question is: is the following a plausible translation of the verse?

  [And] Miriam spoke, and Aharon was against Moshe on account of the
  Cushite woman he had taken [as wife], for he had taken a Cushite woman.

This preserves the singular feminine verb and also hints at why Miriam,
but not Aharon, is punished: it suggests that she might have incited him
to action.  I haven't found anybody else who translates it this way,
though.  Rashi says that Miriam spoke first but he seems to say that
both spoke.  (They do both speak in the following passage, where a
plural verb is used, but I'm asking about the beginning of the
incident.)


texts:
Beraishis 28 (19)

  He named that site Bethel; but previously the name of the city had
  been Luz.

Why does the Torah tell us the previous name of Bethel? There must be something the Torah wants us to know.


texts: Shabbos Chanuka - Rosh Chodesh - Torah reading mistake

texts:
Orach Chaim 684:3 says that on Shabbos Chanuka that is also Rosh Chodesh we take out three Sifrei Torah. In the first one we give six Aliyos in the Parsha of the week. In the second one we read about Rosh Chodesh. In the third one we read the special Chanuka reading. Afterwards we say the Haftora of Chanuka.

If in error the Shul read the Chanuka reading in the second Torah, and finished the reading of Rosh Chodesh in the third Torah, do they then say the Rosh Chodesh Haftora as they finalized with a Rosh Chodesh reading?


texts: Is Chalal (חלל) neither Cohen nor Israel but a type of its own?

texts:
If a male Kohen has forbidden relations with a divorced woman, a zonah, or chalalah-- the child is a Chalal (Rambam,  Hilchos Issurei Biah 19:1):

  אֵי זוֹ הִיא חֲלָלָה זוֹ שֶׁנּוֹלִדָה מֵאִסּוּר כְּהֻנָּה. וְכֵן אַחַת מִן הַנָּשִׁים הָאֲסוּרוֹת לִכְהֻנָּה שֶׁנִּבְעֲלָה לְכֹהֵן נִתְחַלְּלָה. אֲבָל הַכֹּהֵן עַצְמוֹ שֶׁעָבַר הָעֲבֵרָה לֹא נִתְחַלֵּל:

In other words, this child is the opposite of the "Kedushah" of Cohanim - he's חול, or חולין - he lost his Kedushah status.

I only know three types of Jews: Cohen, Levi, and Israel.
Where does a Chalal belong?

Is he a regular Israel? Is he a "downgraded" Cohen? Is he a type on its own? What Alyah does a Chalal get? Is there any נ"מ between a Chalal and other types - like in eating, Brochos, Trumah, etc?


texts:
In general we refrain from observing fast days during the month of Nissan (S"A O"C 429:2). There are some exceptions, like a taanis chalom.

For a communal distress such as a deadly epidemic a communal fast day should be declared (S"A O"C 576:5).

Can such a fast day be declared during Nissan?


texts: Saying Baruch HaShem L'Olam without a minyan

texts:
Should one say Baruch HaShem L'Olam when davening without a minyan?  What if one is davening not in a synagogue but in a home?  What if one is davening alone?

Practically speaking, the prayer was instituted for the sake of those coming to synagogue - either "in order to shorten the service... permitting Shmone Esre to be recited safely at home" or "to allow latecomers time to catch up" (Artscroll nusach Sefard).  It would seem that logically one davening at home is therefore not obligated to say it.  However, my siddur (Tefila Yeshara nusach Sefard) is certainly clear on what is not said by a yachid and it says nothing of the sort here.  Furthermore, the Baal Shem Tov was very particular to always say it, and it is known that he would sometimes daven without a minyan.

I recall learning an opinion that one davening at home should not say the final blessing, but perhaps this reflects the opposition some authorities have to the passage altogether.  All of this, of course, assumes one holds that it should be said even with a minyan, as some authorities (notably the Baal HaTanya) rule that it represents an unnecessary interruption between the Shema and the Shmone Esre.


texts: When Al Hamichyah is recited on a holiday or on the sabbath, it has a short passage inserted relevant to the day. However, there's no addition to Al Hamichyah for when it's recited on Chanukah: Chanukah is not mentioned at all in the blessing. Why not?


texts:
How accurate -or not- is the film ‘Noah’ according to the Jewish traditional version of the events and subjects? (I haven’t seen the film so I can’t offer any analyses.)

I’d kindly request that any evaluations be backed up with facts (and/or citations); e.g. “The film gives the impression that the generation’s sin was that the people would eat their steaks with ketchup, while * insert source * says it was because of X.”


texts: Questioning who is the real Achashverosh

texts:
So I am doing very much research and I am trying to find out the REAL Achashverosh, so far, there are several possible rulers of Persia that could be the real Achashverosh

Can anyone of you guys suggest the most possible one/ones that rabbis most agree on? Thanks!


texts: What is the reason for all the FRINGES along the edges of the Tallit Gadol

texts:
What, if any, is the significance of all the fringes along the edges of the Tallit Gadol?

Image from: https://tallit-shop.com

(I completely understand the commandment concerning Tzitzit on the four corners of the Tallit Gadol.)


texts:
If you were not raised Jewish and find that you have Jewish Ancestry on your Mother's side via DNA testing... do you still have to go through the normal conversion process or are you considered a Baal Teshuva?

Thanks!


texts:
Wikipedia writes:

  The Kalām cosmological argument is a variation of the cosmological argument that argues for the existence of a first cause for the universe, and the existence of a god. Its origins can be traced to medieval Jewish, Christian and Muslim thinkers, but most directly to Islamic theologians of the Kalām tradition.1 Its historic proponents include John Philoponus,[2] Al-Kindi,[3] Saadia Gaon,[4] Al-Ghazali,[5] and St. Bonaventure.[6] William Lane Craig revived interest in the Kalām cosmological argument with his 1979 publication of a book of the same name.[7][8]

The Kalam Cosmological Argument is this (simply): Everything that has a beginning of existence has a cause of existence. The universe has a beginning of existence. Therefore the universe has a cause of existence.

Wikipedia tells me that Rav Saadia wrote this argument. Can anyone tell me where it is in the Hebrew version?


texts: What is the source that singing and clapping sweetens judgment

texts:
I heard a song

"על ידי ניגונים ומחיאת כף מתמתקין כל הדינים".
Seeming to mean:
through singing (or songs) and clapping hands all the (negative) judgments (made in Heaven) get sweetened (less harsh)

Is this a right translation?
What is the source of these words?
What is the source of the source...?


texts:
Unfortunately, there is a measles outbreak in some east coast cities where some parents refused to vaccinate their children claiming religious exemption.

Since the situation has been declared an outbreak, the religious exemption is not enough to allow unvaccinated children into school. But apparently under normal circumstances there are Jews  using religious exemption not to vaccinate, and this is being accepted.

Without getting in to a discussing about who's right or wrong (or just plain crazy), I'm curious what the claimed 'religious exemption' is?


texts: What is the correct wine for kiddush in accordance with all the poskim.?

texts:
I have heard of mevushal not being used for kiddush. Now most wine labels indicate whether the wine is mevushal. But are there other things to be concerned about?

The following are halakhic concerns I've learned.

The wine should not contain sugar or alchohol not provided by the grapes.
It should not have extra coloring.
It should not have been 'treated' to stop it fermenting.
Although one can squeeze grapes and use them for kiddush, they should ferment for at least one day.
It should be the best wine a person can afford. Like any mitsva, one should use the best.

Are there other concerns to keep in mind?

Have I made any mistakes?


texts: תדיר vs. טרחה ציבור on Rosh Chodesh Chanukah - which wins?

texts:
Tomorrow is Rosh Chodesh & Chanukah, together. Two Sifrei Torah are taken out.

The rule of תדיר specifies that we read from Rosh Chodesh first, since Rosh Chodesh occurs more frequently than Chanukah.

Let's say, they accidentally placed the Chanukah Torah down on the table, first. We cannot just place this Torah back and switch it with the other one without reading for it as doing this would be considered an embarrassment to the Torah. Yet, if we roll this Torah as well as the other one (which is now on Rosh Chodesh, and would have to be rolled to the Chanukah section), this is טרחה ציבור - (burdening the congregation.)

May one reverse the reading in this situation to avoid טרחה ציבור? Would he be allowed to do this if let's say there were exactly 10 people in shul, and one person said that he must leave to go to work by a certain time, and rolling the Torah would cause him to miss his train. If he leaves, you will have no Minyan for Musaph.


texts: Answering Amen , Kaddish and Barchu during different parts of davening

texts: Would anyone know where I could find a chart which lists the things your able to answer to (ex. Amen,Kaddish,Barchu) during the different parts of Davening (Pesukei DiZimrah,Birchos Krias Shemah,Krias Shema and Tachanun)


texts: How did the talmud's description of stoning work in practice?

texts:
I am trying to understand the description of stoning given in Sanhedrin 45a (starting here).  To summarize:  They take the condemned to a place that is twice a man's height, the first witness pushes his hips to cause him to fall on his face,  and if that didn't kill him they turn him over and the second witness drops a (prepared, heavy) stone on his chest.  If that doesn't kill him either then all assembled stone him (method not specified).  This description raises questions for me.

Was the push expected to often be sufficient to kill the condemned?  The g'mara a littler farther down says that they aimed for a compassionate death, so if the fall usually wouldn't kill him that seems at odds with this goal.  But it seems implausible that a fall from a height of a mere 12 feet or so would usually be fatal, even onto a hard surface like stone, though a direct blow to the head can change things.  (Complication: we are not told whether, and if so how, he is restrained.)

Perhaps the fall is not expected to kill him and the heavy stone is usually needed.  This involves both witnesses, which complies with "the hand of the witnesses shall be upon him" (D'varim 17:7).  On the other hand, they could have had both of them push him if that were the only consideration.  (The g'mara discusses the stone being so heavy that it took both of them to move it, so the witnesses already worked together somewhat.)

So my question is: when in this process did the condemned usually die, and if it was sometime after the fall, why do we have at least a two-step process instead of something that would kill him faster and with less pain, such as just placing him on the lower surface and then dropping the boulder on him?  (Not raising the platform; the g'mara is concerned about excessive height causing disfigurement.)


texts: Sources for the Israelites crossing the Red Sea in a semi circle

texts: What is the source(s) for the Israelites crossing the Red Sea in a semi-circle and thereby ending up on the same side?  I have heard reasons being that they could see the dead Egyptians that way but was looking for a source


texts: Since the Zohar (1:205b) explains everything in the physical world mirrors everything in the spiritual world, what is the Torah reason why the Creator didn't have women grow beards too? (I can't imagine it would seem strange for men if that's the way women always looked)


texts: What damages are owed if you break something that had some damage already, but partial repair isn't possible?

texts:
This morning as I was driving to work I contemplated the aggressive tailgater behind me.  My car's rear bumper has some paint dings from anonymous parking-lot damage that I never repaired (I deemed it not worth the cost for a cosmetic, not functional, problem).

I'm pretty sure that if the guy behind me had smashed my car his insurance company would have paid the full cost of the repair, restoring it to new condition.1  But what does halacha say, given that it wasn't in new condition in the first place?  I have the impression (from vaguely-remembered articles and/or lectures, nothing particularly deep) that he is only responsible for the differential cost, but what happens when the only possible repair from the new damage (e.g. replacing the part) effects a complete repair?  Would I owe him something to account for the prior damage, even though I wasn't previously willing to spend that money to get that repair?  (That is, if the repair somehow restored the car to its prior state instead of a better one, that would have been ok with me.)

Does it matter if the pre-existing damage was minor or major?  (Are paint scuffs the same as a pre-existing dent?)  Does it matter if ignoring certain types of damage is common (everyone I know ignores parking-lot scuffs) versus unusual (almost nobody I know ignores major dents)?

1 Less my deductible, maybe.  I don't know if that's relevant.


texts:
Is there any instance in Jewish literature that mentions that one of Noah's sons was a disbeliever who refused to come aboard the Ark, instead preferring to climb a mountain, where he drowned?
or depicts Noah's wife as an evil woman who was false to her husband or a disbeliever ?
The Quran states that Noah's wife was not a believer with him so she did not join him; neither did one of Noah's sons , who was secretly a disbeliever but had pretended faith in front of Noah. The sons of Noah are not expressly mentioned in the Qur'an, except for the fact that one of the sons was among the people who did not follow his own father, not among the believers and thus was washed away in the flood :
Quran 11:43 And ˹so˺ the Ark sailed with them through waves like mountains. Noah called out to his son, who stood apart, “O my dear son! Come aboard with us and do not be with the disbelievers.”
He replied, “I will take refuge on a mountain, which will protect me from the water.” Noah cried, “Today no one is protected from Allah’s decree except those to whom He shows mercy!” And the waves came between them, and his son was among the drowned.
Noah's wife is referred to in the Qur'an as an evil woman.
Allah sets forth, for an example to the Unbelievers, the wife of Noah and the wife of Lut: they were (respectively) under two of our righteous servants, but they were false to their (husbands), and they profited nothing before Allah on their account, but were told: "Enter ye the Fire along with (others) that enter!
— Qur'an 66:10
God sets forth, for an example to the Unbelievers, the wife of Noah and the wife of Lut: they were (respectively) under two of our righteous servants, but they were false to their (husbands), and they profited nothing before God on their account, but were told: "Enter ye the Fire along with (others) that enter!


texts: Is there anywhere in the scripture where HaShem says "I love you." or "I love"? Directly and not indirectly.


texts: Why does the RaMBa"M allow one to derive benefit from cooked mixtures of milk and meat of improperly slaughtered animals?

texts:
As noted in this other question and its comments and answers, the RaMBa"M allows one to derive benefit from the cooked mixture of milk and meat of an animal of a Kosher species that was not slaughtered according to Halachah, even though if it had been slaughtered properly, not only would it be prohibited to cook it with milk and to eat such a cooked food, but it would be prohibited to derive benefit from the cooked mixture.

Why does the RaMBa"M allow one to derive benefit from such a cooked food when the meat was not slaughtered properly (Neveilah)?


texts: Being yotzei kiddush when the host doesn't pass

texts:
If I am a guest at a big Shabbos dinner at which the host makes kiddush out loud at the head of the table, but does not pass wine from his cup or bottle, what should I do in order to be yotzei the kiddush? Should I:

Pour my own cup before he starts saying the blessing, say "Amen" in response to his blessing, and then drink from my cup?
Pour my own cup before he starts saying the blessing, say my own kiddush over my own cup, and then drink from my cup?
...Would it be l'chatchila acceptable to pour a cup (from wine on the table) after he has finished saying kiddush and I have said "Amen," and drink from that without making a new blessing?
When I pour my cup, does it need to contain a full revi'it?
Does any of this change if I am a single woman?


texts: Finding the quiet section of the synagogue

texts: When you enter an unfamiliar synagogue, how do you find a seat in a section that's likely to have the least talking?


texts: Is the Oral Law mainly of Divine origin or is it largely influenced by the rabbis/cultures of the time?

texts:
Do we now dismiss parts of the Oral Torah as incorrect?

For example scientific statements in the Talmud are nowadays largely ignored (things like flies moving the air around/lice coming from nowhere).

Does this take away from the holiness of the Oral Torah? Is it heretical to say that the Oral Law was influenced by the cultures of the time, for example with regards to women etc?


texts:
מִזְמוֹרֵי תְהִלִּים וְכֵן שְׁאָר
  פָּרָשִׁיּוֹת מִתּוֹרָה נְבִיאִים וּכְתוּבִים
  שֶׁאֵינָם שְׁגוּרִים בְּפִי הַכֹּל, אָסוּר
  לְאָמְרָם בְּעַל פֶּה. אֲפִלּוּ מִי שֶׁהוּא
  יוֹדֵעַ לְאָמְרָם בְּעַל פֶּה, יֶשׁ לוֹ
  לִזָּהֵר שֶׁלֹּא לְאָמְרָם בְּעַל פֶּה.
  וְסוּמָא מֻתָּר

Kitzur Shulchan Aruch 1:6

According to this law, one cannot say a section from Tanach without the text unless it is something that people often say by heart. What falls under this category? For example, would the portion of the Torah (the commandment for the Kohanim to bless the Children of Israel) that follows the Blessing on the Torah count as something we often say by heart? What about Shema?


texts: Why does patrilineal descent determine who is royalty?

texts:
In the Jewish Virtual Library, I came across this:

  For tribal affiliation, priestly status and royalty, patrilineal descent determines membership.

I'm specifically interested in the aspect of royalty. Where (either in the Tanakh or the Oral Torah) is this outlined? Is rationale given in that particular source? If not, what rationale is commonly offered, if any?


texts:
In Daniel 4:9 and 4:18, there is a sequence of te'amim that seems to me to be unusual:

  ומז֨ון לכלא֭־ב֑הּ

The first word is pointed with a qadma/azla, which (apart from here) is never a servus of a tipha (nor of an etnahta, if you think the following ta'am is not disjunctive).

William Wickes thinks that this pointing is incorrect (see here, and footnote 12 ad. loc.), although Rabbi Mordechai Breuer kept it in his "corrected text".

According to those who hold that the pointing with a qadma/azla is correct, what is the reason for this exception to the general rule?  Do any Biblical commentators mention this1?

1 I have already checked my Miqra'ot Gedolot to no avail.


texts: How could the law of marrying the rape victim ever be implemented?

texts:
I ask this in good faith as I am religious.

How is it possible for this situation to come about? If you claim the rapist must receive a punishment via the fines, then we know that at least two generally good and trustworthy witnesses to the act are required (correct me if I'm wrong).

So

a) How could they be good and trustworthy if they did not stop the rape unless subdued or seeing it from a distance and arriving too late
b) If they indeed witnessed it, why would they testify if they know a potential outcome is the rapist marrying the victim?


texts: What is the source that the תרמודאי were wood merchants?

texts:
In gemara Shabbat 21b it says

  עד שתכלה רגל מן השוק ועד כמה אמר רבה בר בר חנה אמר ר' יוחנן עד דכליא ריגלא דתרמודאי:
  The expression until traffic in the marketplace ceases is mentioned here, and the Gemara asks: Until when exactly is this time? Rabba bar bar Ḥana said that Rabbi Yoḥanan said: Until the traffic of the people of Tadmor [tarmoda’ei] ceases.

on which Rashi comments

  רגלא דתרמודאי - שם אומה מלקטי עצים דקים ומתעכבין בשוק עד שהולכים בני השוק לבתיהם משחשכה ומבעירים בבתיהם אור וכשצריכין לעצים יוצאים וקונין מהן:
  They sold kindling wood and remained in the marketplace later than everyone else. People who discovered at sunset that they had exhausted their wood supply could purchase wood from them.

I would like to know what the source for this explanation is. To my knowledge there is no other reference to תרמודאי as wood merchants in the Talmud (having checked Sefaria, the Jastrow dicitonary and the sefer haArukh).


texts: How did Adam and Chava know what's good or bad before eating from the tree?

texts:
Hashem Elohim allowed the human being to eat the product which was produced by every tree in Gan Eden, except from the tree of knowledge (understanding) of what’s good and bad. So with this knowledge human knew of which trees one could eat and of which tree one couldn’t eat; they should have known that it would be a transgression of the command (i.e. a sin) if they indeed ate from it.

But without the knowledge of what’s good and what’s bad, produced by this one tree, how could Adam and Chavah have known it was ‘bad’ to eat from it’s fruit, and ‘good’ not to eat from it? How could they have been able to make a discernment between good and bad, make a judgement?

One more thing, Hashem seems to have made everything He created ‘good’ and even ‘very good’. If the human being had only experienced good – and witnessed, experienced or practiced nothing with which to contrast good – up until the point they sinned and their eyes were opened, how would the human being have ever been able to inherently know it would be bad to eat from the fruit of this one tree?

How could the human being have known what would be proper and fitting? How could they have known it was the right thing to listen and obey G-d’s voice, and wrong to follow their own voice (i.e. the snake)?


texts: How were Achiman, Sheshai and Talmai "Sons of Giants"?

texts:
In Bamidbar 13:22, the Torah tells us that the spies saw Achiman, Sheshai, and Talmai, the sons of Giants. Rashi tells us they were the descendants of Shamchazai and Azael, angels who fell from heaven in the days of Enosh.

The Gemara (Niddah 61A) tells us that Og was the grandson of Shamchazai.

The Rabbis tells us that Og survived the flood either by being on the roof of the Ark and being fed by Noach (Yonatan ben Uziel Bereshit 14:13) or standing next to the Ark where the waters were not boiling (Zevachim 113B).

Were Achiman, Sheshai, and Talmai born before the flood or after?
If they were born before the flood, and Og had to have a special method of being saved, how did Achiman, Sheshai, and Talmai survive?

[The Gemara in Nidda (61A) says that Sichon was Og's brother, so we could ask how he was saved from the flood. Rabbi Bogomilsky brings a commentary from Rabbeinu B'Chaye (Seder HaDorot says it is Parshat Chukat), who says that "before entering the ark, the wife of Cham, Noach's youngest son, became pregnant with Sichon through a relationship with Schemchazel. Cham brought her into the ark together with him, and there she gave birth to Sichon. Consequently, Sichon and Og were brothers from the same father."]
If Achiman, Sheshai, and Talmai were born after the flood, how were they born of Shamchazai and Azael, who presumably died in or before the flood? were they descendants of Sichon or Og? If so, is it mentioned anywhere?
Did Shamchazai and Azael survive the flood and have more children? This doesn't seem likely, since (as we said) Og had to be saved. On the other hand, Og was 3/4th human (based on the Gemara that says he was the grandson of Shamchazai), while Shamchazai and Azael were angels, so maybe they were a special case.


texts: Is there any particular halachic reason why the Maccabean Martyrs would insist on speaking Hebrew?

texts:
I was reading 2 Maccabees chapter 7,

7 After the first brother died in this manner, they led forward the
second one with mockery. They ripped off the skin of his head along
with the hair and demanded, “Will you eat before every part of your
body is punished limb by limb?”
8 But he answered in his native language, “Not at all.” Therefore,
this brother also received in turn the same punishment as the first.
9 With his last breath he said, “You, who are marked out for
vengeance, may take our present life, but the king of the universe for
whose laws we die will resurrect us again to eternal life.”

https://www.biblegateway.com/passage/?search=2+maccabees+7&version=CEB
I am wondering if the refusal to speak Greek in this case was simply a way of rejecting every form of Hellenization (even linguistic) or if there is/was any halachic requirement that only Hebrew be spoken, at least in religious matters.


texts: Is having kavanah me'akev in the verse "Hashem sifatay tiftach ufi yagid tehilatecha?

texts:
One must have kavanah (intent/concentration) in the first bracha of Shemoneh Esrei. And if he didn't, he would have to repeat it. See the g'mara in B'rachos 34b:

  איכא דמתני לה אברייתא: המתפלל צריך שיכוין את לבו בכולן. ואם אינו יכול לכוין בכולן יכוין את לבו באחת. אמר רבי חייא: אמר רב ספרא משום חד דבי רבי: באבות

Does this also apply to the verse "Hashem sifatay tiftach ufi yagid tehilatecha" said before beginning the first bracha?


texts:
I have heard that one is not allowed to whistle at night, something to do with bringing demons.
does anyone know a source for this?


texts: Who is more truthful in the Garden of Eden Story, God or the Serpent?

texts:
The Garden of Eden Story is very complex and it seems to me that both the Serpent and God fall short of telling the absolute truth.

Genesis 2:16-17

  טז  וַיְצַו יְהוָה אֱלֹהִים, עַל-הָאָדָם לֵאמֹר:  מִכֹּל עֵץ-הַגָּן, אָכֹל תֹּאכֵל. 16

  And the LORD God commanded the man, saying: 'Of every tree of the garden thou mayest freely eat;

  יז  וּמֵעֵץ, הַדַּעַת טוֹב וָרָע--לֹא תֹאכַל, מִמֶּנּוּ:  כִּי, בְּיוֹם אֲכָלְךָ מִמֶּנּוּ--מוֹת תָּמוּת.   17

  but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.'

God tells man that on the day he eats of the tree he will surely die. We know later on that he lives for almost a thousand years. Eve seems to be reading the verse the way I'm describing as she is even afraid to touch the tree for fear of death.

Genesis 3:2-3

  ב  וַתֹּאמֶר הָאִשָּׁה, אֶל-הַנָּחָשׁ:  מִפְּרִי עֵץ-הַגָּן, נֹאכֵל.

  2 And the woman said unto the serpent: 'Of the fruit of the trees of
  the garden we may eat;

  ג  וּמִפְּרִי הָעֵץ, אֲשֶׁר בְּתוֹךְ-הַגָּן--אָמַר אֱלֹהִים לֹא
  תֹאכְלוּ מִמֶּנּוּ, וְלֹא תִגְּעוּ בּוֹ:  פֶּן-תְּמֻתוּן.

  3 but of the fruit of the tree which is in the midst of the garden,
  God hath said: Ye shall not eat of it, neither shall ye touch it, lest
  ye die.'

The Serpent seems to be hinting that the fruit won't kill her in the way that she thinks, and adds another reason why God wouldn't want her or Adam to eat from the tree.

Genesis 3:4-5

  ד  וַיֹּאמֶר הַנָּחָשׁ, אֶל-הָאִשָּׁה:  לֹא-מוֹת, תְּמֻתוּן.

  4 And the serpent said unto the woman: 'Ye shall not surely die;

  ה  כִּי, יֹדֵעַ אֱלֹהִים, כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ, וְנִפְקְחוּ עֵינֵיכֶם; וִהְיִיתֶם, כֵּאלֹהִים, יֹדְעֵי, טוֹב וָרָע.

  5 for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.'

The Serprent brings a new concept to the table, the idea that God might actually be afraid of Adam and Eve if they eat of the tree. The Serpent's words end up being true as the story ends with God seeming to be afraid of Adam and Eve for the exact reason that the serpent gave, that Adam and Eve had become like God. God never spoke of this being an issue to Adam and Eve, and yet it's the sole reason God speaks of when He evicts Adam and Eve from the garden.

Genesis 3:22-23

  כב  וַיֹּאמֶר יְהוָה אֱלֹהִים, הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ,
  לָדַעַת, טוֹב וָרָע; וְעַתָּה פֶּן-יִשְׁלַח יָדוֹ, וְלָקַח גַּם מֵעֵץ
  הַחַיִּים, וְאָכַל, וָחַי לְעֹלָם.

  22 And the LORD God said: 'Behold, the man is become as one of us, to
  know good and evil; and now, lest he put forth his hand, and take also
  of the tree of life, and eat, and live for ever.'

  כג  וַיְשַׁלְּחֵהוּ יְהוָה אֱלֹהִים, מִגַּן-עֵדֶן--לַעֲבֹד,
  אֶת-הָאֲדָמָה, אֲשֶׁר לֻקַּח, מִשָּׁם.

  23 Therefore the LORD God sent him forth from the garden of Eden, to
  till the ground from whence he was taken.

And before anyone here tries to say that Adam and Eve died later and so God wasn't lying, you need to give proof of this. Because if Adam and Eve were already immortal before being commanded not to eat of the forbidden fruit, then what good is the tree of life? And if they are destined to die according to God from eating the forbidden fruit, then how could the tree of life save them/grant them immortality?


texts:
There is a tradition that in the Messianic era,

  Our Sages teach that when the Messiah arrives the festivals will cease to be observed, but Purim will continue to be observed. The Midrash (Mishlei 9) derives this unusual conclusion from a statement in Megillat Esther, (9:28) “the memory of Purim will never cease from among their descendants.”

from https://www.ou.org/holidays/purim/purim_is_forever/

This was brought up in discussions of Pesach in the future (in the third to last comment) and might be implicitly challenged by the future status of Tisha B'Av.

But in the Artscroll Machzor for Sukkot, the explanatory note on the Haftarah of the 1st day reads

  this topic [Gog and Magog] is related to Succos because of the prophecy that those nations who would survive the wars would join Israel every year in celebrating the Succos festival.

(emphasis mine)

The prophecy is found later in that Haftarah.

How are we to understand the nature of holidays in the Messianic era if we have so many apparently contradictory positions about which holidays will and won't exist?


texts: Where in the Temple does the Shechina sit?

texts:
The Temple is G-d's "דירה בתחתונים"
(see תנחומא נשא טז: "נתאוה הקב"ה להיות לו דירה בתחתונים"
G-d sits on a chair (כיסא כבוד) in Heaven
The Temple includes a Menorah, a table, a private chamber (K"K), but no chair(s).

Where is the Shechina supposed to sit in her "דירה בתחתונים"?


texts: Why did Jacob and his clan not return to the Land of Israel when the famine subsided, after their stay in Egypt?  We might have avoided slavery.  God did not tell Abraham his descendants would be enslaved by Egypt, only that they would be enslaved.  (And even if He had, surely we would not have just waited for it to happen.)  Anything in the Sources?


texts: I recall reading once that when one is hit with a stick that one does not get angry at the stick. This lesson went on to explain that because everything is G-d's will that the man who cause you harm is like the stick. He would not be able to harm you if it was not G-d's will. Though the culprit has freewill and is responsible, anger at what happen to you is substituting your will for that of G-d and thus a form of idol worship. I thought this came from the Baal Shem Tov but cannot find it.


texts: Why is the bracha for Temple considered thanksgiving and not a request?

texts: The Shemoneh Esrei is organized with three brachot denoting praise, the middle brachot consisting of requests, and the last three consisting of thanksgiving. Why is asking for the Temple considered thanksgiving and not a request? Shouldn't the thanksgiving section really begin with the bracha for thanksgiving, starting with Modiim?


texts: Do Jewish law or tradition say anything about addressing incorrect statements made by others?

texts:
While I am admittedly not a world expert in physics, I have a degree in the subject and a strong personal interest.  Through my examination of the intersection of religion/philosophy and science I often find that I am situations where people's beliefs are either logically inconsistent or contrary to observation.

My natural inclination is to address the inconsistencies and discuss the relevant observations but I find this rarely endears me to the people with whom I'm speaking.  Is there any advice on this situation offered in Jewish law or tradition?

Someone please retag this as appropriate.


texts: Is this type of advertising counter to Halacha?

texts:
A recent news article reported "Soda ad blitzes conspicuously match food stamp schedules"
https://www.washingtonpost.com/news/wonk/wp/2018/06/07/soda-ad-blitzes-conspicuously-match-food-stamp-schedules-study-says/?noredirect=on&utm_term=.0677cbfa497a

Such advertisements encourage unwise spending (e.g., eating junk foor and, in the extreme, spending rent money on soda) but the specific encouraged behavior is not a sin (i.e., drinking soda).  Yet, such advertising seems to me to not be in the best interests of society.

Is there halacha related to placing such advertisements?


texts:
Why are some prophecies described as if they already happend, as if they occurred in the past, while at the time/moment the prophecy is spoken it all still has to take place and talks about the future.
And with such examples to be found in the Tenach how does one distinguish between prophecies that describe past events and future events? If clearly soms prophecies that describe things in the past are actually talking about the future.
I find this to be quite confusing to be honest.


texts: Don't disparage the entirety of another person

texts:
Me'am Loez on Pirkei Avos 4:3 quotes a Sefer called Divrei Yechezkel to explain the words

אל תהי בז לכל אדם

as meaning "Don't disparage the entirety of a human being." Even if you see someone who has some aspect that is bad, don't disparage him entirely as there are some aspects of him that are good.
This is a beautiful Peshat which helps explain a deeper element of what the problem is with Lashon Harah (that you are casting someone in a bad light based on one flaw but you are not giving the whole picture) and I would like to see it inside. I checked all of the Sefarim named Divrei Yechezkel on Otzar Hachochmah and Hebrew Books and I didn't see this Peshat in any of them.
Does anyone know which Sefer called Divrei Yechezkel this is? Do you have a picture of it or the complete text? Do you know of anyone who says the same Peshat even (Midrash Shmuel has a Peshat which is similar but can be interpreted differently. I want someone who unquestionably says this - preferably the Divrei Yechezkel the Me'am Lo'ez quoted, but anyone is fine).


texts:
After some discussion, someone brought up that the Ohr Hachaim (Rav Chaim Ben Attar) made a claim that he was the messiah.  If so, would anyone know where the Ohr Hachaim writes, regarding himself, that he was Moshiach?

Thank you in advance!


texts: Does demolishing idolatry require specific authority?

texts:
Is a command from legal authorities required to demolish idols? Moreover, what counts as a legal authority in such a case?

e.g: You may find many Idols of Jesus in churches in the biblical Israel , and does it mean that they need to be demolished


texts: Do you say Boruch Shepatrani for a girl at her Bas Mitzva? If not, why not?


texts: Avoiding solitary walks because of demons?

texts:
In the Shulkhan Aruch, O''C 551:18 it is written:

  צריך ליזהר מי"ז בתמוז עד ט' באב שלא לילך יחידי מד' שעות עד ט' שעות (משום שבהם קטב מרירי שולט) ; ולא יכו התלמידים בימים ההם.

  From the Seventeenth of Tamuz until the Ninth of Av one needs to be careful not to walk alone from the fourth hour of the day until the ninth hour (because during these days [the demon] ketev meriri has control); and one should not beat students during those days.

Is this halakha of walking alone still applicable today? If rabbis have permitted people to walk alone during the three weeks, what is their reasoning?


texts:
Do they need to be

Kashered?
Toiveled?

If yes to #1, how?

One potential issue with not kashering a corkscrew is that it could have had contact with non-kosher wine.

I'm not sure whether it would need to be toiveled, as I don't know well enough the details of what "directly involved in the preparation of food" means.


texts: Chazzan cannot start the repetition of the Amidah? Does anything change for his replacement?

texts:
For a justifiable reason e.g. illness, the chazzan who has said the silent Amidah finds he cannot continue with the repetition.
I see no reason for any changes in how the prayers will continue.
Are there any laws that are applicable to this situation?


texts: Does Megillat Esther need to be read without interruption?

texts: Suppose one wishes to read megillah but finds it physically difficult to do so without interruption.  Is it permissible to read part of it, take a break, and then continue later?  Or must the mitzvah be fulfilled without interruption?


texts: Were the Israelites' pots really ben yoman when they received the Torah?

texts:
In the Mishnah Brurah's explanation for the custom of eating dairy foods on Shavuot (Orach Chaim 494:12), he mentions that the Israelites' pots had been used for non-kosher food within the past 24 hours prior to Matan Torah, and were therefore ben yoman (taste of non kosher food remained in the pot) and they couldn't be used for cooking after they received the Torah (including the laws of kashrut):

ולבשל בכלים חדשים כי הכלים שהיו להם מקודם שבישלו בהם באותו מעל"ע נאסרו להם ע"כ בחרו להם לפי שעה מאכלי חלב ואנו עושין זכר לזה:
And to cook with new utensils because the utensils that they had previously had been used in the previous 24 hours and were forbidden to use...

But how could their pots have been used for non-kosher food in the previous 24 hours? Weren't they eating manna at that point? What non-kosher food were they cooking?


texts: When tying tzitzis with two holes (like a tzeray), do you loop all four strings through both holes or loop seven through one hole and the shamash through the second? (I believe Chabad puts seven through one hole and the shamash through the second, but there holes and customs are different.)


texts: When I am eating a meal alone and that meal includes bread what parts of the Birkat Hamazon do I pray? Which parts do I exclude? And please be specific. (I use the Schottenstein Artscroll siddur hachol.)


texts: At the time of the giving of the parshah of Nirtza (of avadim), was the avoda done by the Bchoros?

texts:
Or was it done by the kohanim at that time?
[The din of nirtza is briefly to make a hole in the ear of a slave who wants to continue serving his master, he becomes a slave until Yovel.]
The question is if we would apply the din of an eved who is a kohein, that can't become a nirtza since he must be shav lmishpachto and not a baal mum, to the bchoros as well.


texts:
It's been a while since I learned Sukkah....

Does anyone know where the Gemara talks about where the wine from נסכים goes; through an אמה (canal) to a container, where it sat and congealed until it had the consistency of Fruit Leather; this container cleaned out every 7 x (7? 70?) years.

So you want the story? ....someone asked me what happened to the wine from the נסכים, and remembered this גמרא but not where it is....


texts: Can one allow lashon hara to be said about oneself?

texts:
Somewhat similar to the question of saying lashon hara (negative speech) about oneself: can a person forgo his right to privacy (if that has anything to with lashon hara) and allow other to speak negatively about him, either in particular circumstances or in general?

The end of Sefer Chafetz Chaim Klal 2, allows repeating something potentially harmful about someone if he himself has publicly revealed this information. This, to me, implies that if a person specifically allowed repeating harmful information than it should certainly be permitted to repeat. On the other hand, I got the feeling from other halachos in Sefer Chafetz Chaim (I can't bring any exact quotes, sorry) that it might be prohibited. Could this be a case where laws concerning harmful information be more strict than those regarding negative speech?

Is there anyone who provides a thorough discussion of this issue? It seems like it would come up very often.


texts: In Taanis 25a there is a story with Levi where rain didn't come so he fasted. He then 'shot' words towards heaven, and Rabbi Elazar then says A person should never shoot words onto the God up high, since a great person did it and became lame. However, there is another gemara Berochos 31a with two other people, Eliyahu and Channah where we don't see anything happen to them. So why did Levi get punished for getting lame, or the other pshat it made him get into a position of lameness?


texts: Forgetting Torah study for Ben Sorer UMoreh - the biggest sin?

texts:
Concerning בן סורר ומורה the Yerushalmi Sanhedrin 43b (8:7) says:

  צפה הקב"ה שסוף של זה
  עתיד לגמר ניכסי אביו ואת ניכסי אמו,
  ויושב לו בפרשת דרכים,
  ומקפח את הבריות,
  והורג את הנפשות,
  וסופו לשכח את תלמודו
  ואמרה תורה מוטב שימו' זכאי ולא ימות חייב.

In my words: the degradation sequence of בן סורר ומורה is as following - he [starts with stealing from his parents and eating meat and drinking wine and then] will

finish his parents money and then
will eventually rob people and then
will eventually kill people and then
at the end he will forget his Torah study.

The Bavli In 72a, however, omits the last part.

Why according to this Yerushalmi forgetting one's Torah study is the final stage of degradation of a person?


texts: Who put the parentheses in the Gemara, when, and for what reason(s)?

texts:
From time to time there are parentheses in the gemara (e.g., Taanis 17b).

Who put the parentheses there, when, and for what reason(s)?


texts: How to remedy a case of possible Ayin Hara?

texts: If someone gave you a bunch of compliments that you suspected might be based on some jealousy, what can you do to ward off any possible Ayin Hara--at the time the compliments were given or afterwards?


texts: Understanding Kli Yakor question on Rashi about Betzalal following Moishe's instructions

texts:
The Gemara says in Berachos (55a)

  א״ר שְׁמוּאֵל בַּר נַחְמָנִי א״ר יוֹנָתָן בְּצַלְאֵל עַל שֵׁם חָכְמָתוֹ נִקְרָא בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה לֵךְ אֱמוֹר לוֹ לִבְצַלְאֵל עֲשֵׂה לִי מִשְׁכָּן אָרוֹן וְכֵלִים הָלַךְ משֶׁה וְהָפַךְ וְאָמַר לוֹ עָשָׂה אָרוֹן וְכֵלִים וּמִשְׁכָּן אָמַר לוֹ משֶׁה רַבֵּינוּ מִנְהָגוֹ שֶׁל עוֹלָם אָדָם בּוֹנֶה בַּיִת וְאַחַר כָּךְ מַכְנִיס לְתוֹכוֹ כֵּלִים וְאַתָּה אוֹמֵר עֲשֵׂה לִי אָרוֹן וְכֵלִים וּמִשְׁכָּן כֵּלִים שֶׁאֲנִי עוֹשֶׂה לְהֵיכָן אַכְנִיסֵם שֶׁמָּא כָּךְ אָמַר לְךָ הקב״ה עֲשֵׂה מִשְׁכָּן אָרוֹן וְכֵלִים אָמַר לוֹ שֶׁמָּא בְּצֵל אֵל הָיִיתָ וְיָדַעְתָּ

  R. Shmuel b. Nachmani said in the name of R. Yochanan: Bezalel was so called on account of his wisdom. At the time when the Holy One, Blessed be He, said to Moshe; Go and tell Bezalel to make me a mishkan, an ark and vessels [This is the order in Ex. 31, 7.] Moshe went and reversed the order, saying: Make an ark and vessels and a mishkan Bezalel said to him: Moshe, our teacher, it is the way of the world that a man first builds a house and then brings vessels into it; but you say, 'Make me an ark and vessels and a mishkan' Where shall I put the vessels that I am to make? Can it be that the Holy One, Blessed be He, said to you, make a mishkan, an ark and vessels? Moshe replied: Perhaps you were in the shadow of Hashem [Heb. Bezel el.] and knew!!

So how come the Kli Yakor In Parshas Pekudai (38,22) asks on Rashi who quotes this exact Gemara that he has no idea were Rashi is coming from to say something like that:

  בְצַלְאֵ֛ל בֶּן־אוּרִ֥י בֶן־ח֖וּר לְמַטֵּ֣ה יְהוּדָ֑ה עָשָׂ֕ה
    אֵ֛ת כָּל־אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה׃ ומה שפירש"י שמשה צוה לו לעשות כלים תחילה, לא ידעתי מהיכן למד רש"י זה וכו'.

It looks like the Gemara already said so pretty clearly?


texts: If you don't repent of a sin,will the consequence last forever?

texts:
Will Hashem punish you until you repent? Or has a sin a time limit?

If you steal a car and you don't repent will Hashem punish you until you repent?

If there is a time limit for sin can we understand how that works?

Do the Torah or any of the rabbis talk about this question?


texts: Apparent contradiction in Biur Hagra concerning fasting on Isru Chag

texts:
Shulchan Aruch Orach chaim 494:3 - שולחן ערוך אורח חיים סימן תצד סעיף ג

  אסור להתענות במוצאי חג השבועות: - It is forbidden to fast on the
  Motzai Shavuos.

Usually the term ---מוצאי Motzai--- refers to the night following, as in Motzai Shabbos or Motzai Yom-Tov, which means the night folowing the day of Shabbos or Yom-tov.

The Biur HaGra in explanation of this halacha writes:

  כמ"ש בפ"ד מסוכה כל העשה איסור לחג וכו' וכפי' השני של רש"י..ובפ"ב
  דחגיגה מעשה ומת אלכסא בלוד ובאו כו' ולכן כ' כאן

This is based on the Gemara in the fourth perek of Sukkah (45a) which says

  Anyone who establishes an addition [issur] to the Festival on the day
  after the Festival by eating and drinking, ... This is going according
  to the second explanation of Raashi (ibid) that Issur L'chag is
  referring to the day after the Festival.

The Gra then explains that because a certain story brought in the gemara in Chagiga (which is relevant to this subject) happened to take place on Isru chag of Shavuos, therefore this halacha, of not fasting on Isru-Chag, is brought in hilchos shavuos, although it pertains to any Yom-Tov as does the Gemara in Sukkah.

In Shulchan Aruch Hilchos Pesach 429 הלכות פסח סימן תכ"ט the Remah writes:

  ונוהגים להרבות קצת באכילה ושתיה ביום אחר החג והוא אסרו חג

It is customary to somewhat add in eating and drinking on the day after holidays, And this is [called] Isru-chag.

The Biur HaGra there writes:

  אבל מותר להתענות - But one is permitted to fast. - (And he proves it
  from a gemara in Taanis and in Chagiga).

This seems to say that it is customary to eat on Isru-chag but not mandatory.

This seems to contradict the Gra cited above which says that the halacha brought in the shulchan aruch that It is forbidden to fast on the Motzai Shavuos, is not specific to Shavuos, but pertains also to all holidays, and fasting on Isru-chag of any Yom Tov is forbidden.


texts: Why didn't our forefathers build a Temple?

texts:
Following my previous question "why-did-our-forefathers-live-in-tents-in-israel-and-not-in-houses":

The concept of a Temple is not new, Yaakov already called the place "בית אלהים". However, as we can see from the sources:

From Adam to Avraham, the place was known for its sacredness and some say they brought sacrifices there
Avraham brought Itzhak and built an altar and went away, never came back
Malkitzedek, king of Jerusalem, the first priest, had service(?) in place
Yaakov recognizes the place as the place of the Temple, builds an altar and goes away

The Israelites receive the Torah and build the Tabernacle - a holy mobile tent. It remains a tent for 480 years until Shlomo builds the first Temple.

Why did none of the forefathers build the Temple?


texts: Source for a story about stealing and teaching of Torah

texts:
I once heard a reference to a story in the gemara about an amora who is saying a shiur and a certain person in the bais medrash calls the amora a ganiv (thief) because he can't follow the shiur so he quotes the pasuk "torah tzivah lanu moshe, morashah kehillas yaakov".

Is there such a story in the Gemara and if so, where?


texts: Is there a source in Judaism that uses the word "Mesora" to refer to the masoretic tradition?

texts:
I am familiar with the term Mesora to mean not just any tradition but particularly - Oral tradition, in the sense of, the mishna, or traditions or midrashim brought forth in the talmud.

I was interested to see a title of a book.  "The Masorah of Biblia Hebraica Stuttgartensia". And what I understand it to be about, is it lists Masoretic notes, and explains them.  e.g. a word appears a particular number of times, and in this manner the text is better preserved.

So in that book "The Mesora", seems to refer to Masoretic notes.

I'd never heard of the word used in that sense before.

I am wondering if there are any Jewish sources that uses the phrase "The Mesora" in that sense.  i.e. to mean Masoretic notes.

Is it perhaps a usage that came into being at some point in Jewish history, and was introduced by somebody.

Or is it something that exists only in academia when discussing that aspect of Judaism - the masoretic notes.

I am aware that generally in Judaism, masoretic notes are hardly focussed on by most, apart from perhaps a keri/ktiv note in a chumash, so it's perhaps not an easy thing to find an answer to.


texts:
The Rama wrote a series of glosses to the Shulchan Aruch to reflect standard Ashkenazi practice, as the Shulchan Aruch was weighted towards the Sephardim. These glosses have been reprinted in almost every edition since then and are introduced in the text usually with a font change and the word הגה=gloss. Sometimes, one comes across a gloss that has a different font, but is not preceded by the word הגה. Sometimes these anonymous glosses are in parenthesis and sometimes not. (One such example is here.)

Who wrote these glosses? Was it the Rama? Was it a later publisher? If they are the Rama's, why don't they start with the usual הגה?


texts: From whence do we learn that the Torah does not mince words?

texts:
I have oft heard it stated that "the Torah does not mince words" (example 1, example 2, example 3).

While it seems natural/logical that the Creator of the World would use words precisely, from whence do we learn this concept? Is it derived from the Written Torah or is it part of the Oral Torah?


texts:
The Rambam said:

Gehinnom, however, is the name for the pain and the punishment that will come to the evildoers [after they die], but the Talmud did not give a [definitive] description of this punishment. [Rambam on Mishnah Sanhedrin 10:1]

So: Is Gehinnom just judgment and punishment followed by verdict: Olam Haba or extinction, or can you do something there yourself (like repent)?  Is there even a possibility of repentance after death in our Sources?  Or is your role in Gehinnom 100% passive?


texts: A vessel with "bugs" on it -- does it become muktzeh

texts:
If someone has a vessel that is muter to move around on Shabbos and it had on top of it something that is "muktzeh" during Bein Hashmoshes than the vessel would be considered a "busis" (a vessel that supports something else) to the thing that is muktzeh and would also become prohibited to move on Shabbos.

Although this might sound funny, if someone had a vessel that was covered in ants or other bugs (which are muktzeh) Erev Shabbos and the person knew about this and didn't do anything about it, would the vessel become muktzeh because of the din of "busis"?

It could be however even though the person knew the bugs were there and didn't do anything about it, still the bugs are not "important" to him at all and could be considered nullified to the vessel itself. However (and this is another point) if there is such an idea when it comes to the dinim of muktzeh and busis, what is the makor for it (that it all depends on how "important" the muktzeh thing is and perhaps it would be considered nullified to the vessel below.)


texts:
European Jews tend to use the word “pushka” for ‘charity box’. What is the origin of the word?

As far as I can tell, Slavic languages use somewhat similar sounding words for ‘container’. In particular, in Polish ‘puszka’ means ‘[tin/metal] container’. Perhaps it evolved from there being that coins deposited in such a container would jingle thereby calling attention for almsgiving.

I realize the above theory may be the origin but I’m curious if others agree or if there are other theories.


texts: 2 Sifrei Torah on Shabbat Rosh Hodesh - Parshat Hachodesh. Which Torah is used for which reading?

texts:
We have only 2 Sifrei Torah available instead of 3 for Shabbat Rosh Hodesh Parshat Hachodesh. The first Torah is already rolled to the correct weekly parsha (let's assume it's this year, so it's at Vayikra).

I am going to make a general assumption that we want to do as little Tircha D'Tzibbur ("congregational burdening") as possible, so we want to roll the Torah as little as we can. This is what I shall use in each of these scenarios. If my assumption is incorrect, please indicate what to do and why.

2nd Torah rolled to Pinchas for Rosh Hodesh. Do Hagbah on 1st, use 2nd for Rosh Hodesh, Kaddish - do Hagbah on 2nd, re-use 1st and roll back to parshat Bo; do Hagbah again on the 1st.
2nd Torah rolled to Bo (for Hachodesh). Roll 1st Torah to Pinchas, read for Rosh Hodesh - Kaddish, Hagbah on 1st; read from 2nd, Hagbah.
2nd Torah rolled to parshat R'eh (it hasn't been used since Shmini Atzeret. It's about the same distance from R'eh to Pinchas as it is from Trumah to Pinchas). Hagbah on 1st. Roll 2nd to Pinchas - Kaddish; Hagbah; Re-use 1st, roll to Bo; Hagbah again on 1st.

In answering this question, you may want to refer to this related M.Y. question


texts: What does Torah say about an afterlife for animals? Is there somewhere animals go after they die? Please include the sources of your answers.


texts:
Possible Duplicate:
  When does somebody living in space (e.g. ISS) observe Shabbat?

If someone lived in outer space, either on a space station or a planet, for an extended period of time (or was even born there) how would that person keep shabbat or other mitzvot based on Earths relationship to the Sun and Moon?


texts: I have a few different sets of Shas Bavli, and most of them contain Shekalim from the Yerushalmi. (The Steinsaltz version does not, for example, though the Oz v'Hadar version does). When did people first start including it, and why? Is there something special about the content of Shekalim in the Yerushalmi, such that people wanted to include it in the Bavli, despite not including any other Yerushalmi masekhtot?


texts: English translation of Sefer Machaneh Yisrael

texts: Is there an English translation (preferably online) of the Chofetz Chaim's sefer Machaneh Yisrael (a guide for Jewish army conscripts), or other English works on the same topic?


texts: Can a noahide wear a tallit without the tzitzit fringes during their personal prayers?

texts:
I am a Noahide and I want to wear some kind of shawl during my personal prayers at home, understanding the importance and relevance of the tzitzit fringes to the Jewish people. I would not want to offend anyone or do the wrong thing by wearing them. I saw a nice shawl without the tzitzit fringes, so can I buy and use this one at home? (I don't want to be some kind of imposter and use it outside to possibly confuse someone if they saw the shawl.)

This would be the tallit I am interested in purchasing.


texts:
I see and hear of people making a Siyum on a Yahrzeit - and we have questions to that effect on the site.

I am wondering why this is permitted. The  Kitzur Shulchan Aruch in 221:6 forbids eating at a Siyum on a Yahrzeit; though in 221:7 he permits it during the evening of the Yahrzeit.

His source is the Shach in Yoreh De'ah 246:27

Is there a difference between a person commemorating a Yahrzeit attending a Siyum and participating in one?I'm curious to know if anybody has sources about this.

Sources

From Sefaria, with translation when provided.
Kitzur Shulchan Aruch 221:6-7

  בְּיוֹם שֶׁאֵין אוֹמְרִים בּוֹ תַחֲנוּן, אֵין מִתְעַנִין תַּעֲנִית יָארְצַייט. וְכֵן בְּיוֹם מִילָה, הָאָב וְהַסַּנְדָק וְהַמּוֹהֵל אֵין מִתְעַנִּין. וְכֵן בְּפִדְיוֹן הַבֵּן, הָאָב וְהַכֹּהֵן אֵין מִתְעַנִּין. וְכֵן הֶחָתָן בְּשִׁבְעַת יְמֵי הַמִּשְׁתֶּה, אֵינוֹ מִתְעַנֶּה. אֲבָל בִּסְעוּדַת סִיּוּם, אָסוּר לֶאֱכוֹל בְּיוֹם הַיָארְצַייט (ש"ך יו"ד סִימָן רמו סָעִיף קָטָן כז בשם תשובת מהרי"ל). וּבְיָמִים שֶׁאֵינוֹ מִתְעַנֶּה, עַל כָּל פָּנִים יַעֲסֹק בַּתּוֹרָה וּבְמִצְוֹת וּבִשְׁאָר מַעֲשִׂים טוֹבִים לְזַכּוֹת נִשְׁמַת אָבִיו וְאִמּוֹ.

  On days that Tachanun is not said fasting should not be observed on the Yahrzeit. Also, on the day of a circumcision, the father, the Sandek, and the Mohel should not observe the Yahrzeit fast. Also, on the day of redemption of the firstborn, the father and Kohein should not observe the Yahrzeit fast. Also, a bridegroom, during the wedding week, should not observe a Yahrzeit fast. But it is forbidden to partake of a meal at a Siyum on the day of a Yahrzeit. On the days when fasting is not observed, he should at least devote his time to study Torah and to practice Mitzvos and good deeds to bring merit to the souls of his father and mother.

  בַּלַּיְלָה אֲשֶׁר בְּיוֹם הַמָּחֳרָת יִהְיֶה לוֹ יָארְצַייט, אֵין לוֹ לֶאֱכוֹל בִּסְעוּדַת חַתֻנָּה שֶׁיֶשׁ שָׁם מִזְמוּטֵי חָתָן וְכַלָּה וְיֶשׁ בָּהּ שִׂמְחָה. אֲבָל בִּסְעוּדַת בְּרִית מִילָה וּפִדְיוֹן הַבֵּן וְסִיּוּם מַסֶּכֶת, מֻתָּר.

  In the night preceding the day when one must observe Yahrzeit, he should not partake of a wedding meal, for there is music for the groom and bride and there is merriment. But to partake of a meal in honor of a circumcision, or the redemption of the firstborn or siyum is permitted.
  (Mekom Shmuel Responsa 80. However, the Eliyohu Rabba 568:15 forbids attending the meal of a circumcision.)

ש"ך יו"ד סִימָן רמו סָעִיף קָטָן כז

כשמסיים מסכתא כו'. וכתוב בסוף תשובת מהר"מ מינץ דכשבאין לסוף מסכתא ישייר מעט בסוף עד שעת הכושר יומא דראוי לתקן בו סעודה כו' ולכך נהגו כל הבעלי בתים לילך על הישיבה בתחלת הזמן ולכך מנהג להודיעם כשבא הרב לסיים המסכתא כדי שיבואו הב"ב גם כן לסיומא ואז יהיו שמה תחלה וסוף ויחזרו אחר מנין לומר קדיש דרבנן ועשרה בני רב פפא והיא סעודת מצוה דאפילו אבל תוך י"ב חודש על אביו ואמו יכול לסעוד שם כו' ועיין שם גם מהרש"ל כתב בפ' מרובה סי' ל"ז דסיום מסכתא סעודת מצוה היא ואסיק דמכל מקום אין לברך שהשמחה במעונו ובסוף הפרק כתב דאפי' מי שלא סיים מסכתא מצוה רבה שישמח עם המסיים ואפילו יחיד שסיים מחויבים אחרים לסיים עמו כו' עיין שם ובתשובות מהרי"ל סימן קע"ב דביום שמת בו אביו או אמו דנהגו עלמא להתענות אסור לאכול בסיום מסכתא דהוי כמו דברים המותרים ואחרים נהגו בו איסור (כדלעיל סימן רי"ד ועיין שם):


texts: What did the meraglim that Moshe sent eat?

texts:
What did the scouts that Moshe sent eat?

Did manna fall for them in Eretz Yisrael (the land of Israel)?
Did they take manna from outside with them and it didn't go bad, as when everyone went in 38.5 years later?  I'm extrapolating from the future because it's the only other intersection between manna and Eretz Yisrael.
Did they buy food?
Some other possibility I haven't thought of?

Any of these options are plausible to me.  I'm looking for sources.


texts: How Should I Understand Gemaras Where People Quote Pesukim that Were not yet Written at the Time the Story Takes Place?

texts:
In various places in Talmud Bavli, there are stories told that take place during the times of Torah or Neviim where people in the story quote verses from prophetic books that did not yet exist at the time the story took place. How am I to understand these stories? Are they not literal? Are the quoted pesukim something that was originally Torah sh'bal peh?
For example: The Gemara in Bava Basra 22a-b says over a story wherein Yoav only kills male Edomites in a war based on a misreading of the verse תמחה את זכר עמלק to mean to kill only the males ("zachor" instead of "zecher"). Yoav confronts his childhood teacher and the following exchange occurs:

שקל ספסירא למיקטליה אמר ליה אמאי א"ל דכתיב (ירמיהו מח, י) ארור עושה מלאכת ה' רמיה א"ל שבקיה לההוא גברא דליקום בארור א"ל כתיב (ירמיהו מח, י) וארור מונע חרבו מדם איכא דאמרי קטליה ואיכא דאמרי לא קטליה
Joab took a sword to kill him. The teacher said to him: Why do you
want to kill me? Joab said to him: As it is written: “Cursed is he who
does the work of the Lord with a slack hand” (Jeremiah 48:10), and you
taught me incorrectly. The teacher said to him: Leave that man to
remain as cursed. This is a sufficient punishment; there is no need to
kill me. Joab said to him: It is also written: “And cursed is he who
keeps back his sword from blood” (Jeremiah 48:10). There are those who
say that Joab killed him, and there are those who say that he did not
kill him.

Yoav lived hundreds of years before Yirmiyahu (Jeremiah) HaNavi. How are Yoav and his teacher bringing proofs from a text that would not be written for hundreds of years? How are we to understand this type of aggadata gemara?


texts: What is the "Minimum" of beliefs to be considered Orthodox?

texts:
In trying to understand Orthodox Judaism better, I would like to know what constitutes the "minimum" or most basic collection of beliefs. As I understand, agreeing with the 13 Principles of Maimonides is a great start, but I am a little confused on the exact nature of belief about the Talmud. As well, how much of a margin is there for personal opinion? Thus, I would like to know:

What is the most basic collection of beliefs absolutely required for one to be considered Orthodox (esp. MO, and ignoring other, non-belief related requirements, such as one's actual practicing of mitzvot)?


texts: Minimum halachic requirements for Maggid section of seder?

texts: I will be leading the seder this year, and I know I'm running down to the last minute, but I want to know what are the paragraphs that I can skip, and what I absolutely need to do. It will be just my mom, my sister, and me, and none of us like to stay up late; at all. If I follow the "Bare Bones Basic Seder" from the "A Different Night" Haggadah, is that enough? Is there an outline that I can follow somewhere?


texts: How do I accept a taanis dibbur on myself?

texts: In light of the recent tragedy in Kiryas Yovel (https://www.theyeshivaworld.com/news/israel-news/1670321/4-sifrei-torah-thrown-to-the-ground-kiryat-yovel-shul-vandalized.html) I have decided to accept a taanis dibbur on myself. How do I do this? Do i need to say any special prayers in the amida like we do with a normal fast or do I just start when I'm ready?


texts: Riddle: How do dayyanim split wages between partners?

texts:
This is a riddle that was put to us in my kollel dayyanim.  Two men set out on a journey together.  One brings three loaves of bread, the other two.  When they are getting ready for their meal, another man comes up.  He explains that he has no food, but he would like to join them so that they can make zimmun, and he will pay them for his share.  So they split the bread equally amongst themselves.  When they are done the third man pays them 5 silver dinarim.

The two begin to argue over how to split it.  The person who brought three loaves, wants to split it 3-2.  And the other was a 50/50 split.  As they cannot resolve this between themselves they go to the Beit Din.  Both men take upon themselves to follow the decision of the Beit Din no matter what.  The Beit Din hears their case and issues their ruling.  The one who brought 3 loaves gets 4 dinarim and the one who brought two loaves gets 1.

The second man is shocked.  He would have gotten a better deal by accepting his partners initial proposal.  However, having accepted their decision upon himself there is not much he can do.  So he asks the Dayyanim to explain how they arrived at their decision.

They answered him.  What did they say?  Why did they give the one 4 and the other 1?


texts: Do Adenim (Jews from the Yemenite city of Aden) have a nusach and a siddur unique to them?


texts: Is hitting the Hoshanos on the ground a universal practice? And what is the source for this custom?


texts:
Do we know by name any Tanainm that actually sat at great Sanhedrin? (71 sages)

I know Shimon "H'tzadik" that were in the Keneset Hagdola, but it's not the same.


texts:
The Gemara (Berakhot 58b) mentions that upon seeing 600,000 Jews one says the blessing "Baruch...Chacham HaRazim" (Who knows all secrets), and this is halacha (Sh.A. O.C. 224:5).

Does any know of any time in history (besides Har Sinai) when this has happened? I would think that such a large gathering liklier in the State of Israel, but has the blessing been said?

[A separate question would be how you even count such an event. Besides the sheer mass, we can't count Jews to begin with (perhaps we would go through ticket stubs).]

I'd love to hear if anything of the sort has been organized.


texts: Shul Ravs: What is job outlook like and how much do they make

texts: How much do Shul Rabbis get paid? Are there job opportunities in smaller communities out of New York, for people looking to go into the Rabbinate?


texts: Are the ignorant/uneducated exempt from halacha?

texts:
Are the ignorant/uneducated (Jews) exempt from following halacha? Do they have a share in the world to come even if they break Jewish law or are apikores?

I am led to believe that the answer is, more or less, "yes." Please tell me which sources support this, and to what extent.


texts: I heard that squeezing the toothpaste tube might be considered wringing. Does this have any basis?


texts: Should I alter my schedule to daven Minchah with a minyan?

texts:
Is it better to wait to daven Minchah K’tanah if there’s a chance one could be finished working before sunset? Or is it okay to daven Minchah Gedolah and join the minyan for Ma’ariv, even though one can’t help make the minyan for Minchah?

Related questions:

Can one be counted in a minyan if one has already davened?
Priority of Davening with a Minyan


texts: Why is Shem known by the name Malchai-Tzedek?

texts:
Malchai Tzedek was also Shem, son of Noach according to Targum Yonatan and Targum Yerushalmi to Bereishis 14:18–20 and Talmud Bavli to Nedarim 32b.
Why give him two names? It seems confusing for no reason.


texts: Are Bnei Noach welcome as participants in Orthodox Synagogues?

texts: Are Bnei Noach normally allowed to take part in any of the liturgy in Orthodox synagogues? For example: responding to Torah blessings, singing Adon Olam, reciting Kaddish (except Mourner's Kaddish), etc. Obviously there would be no Aliyah. What are normally the rules regarding Noachide participation?


texts: What is the benefit to praying with a Minyan?

texts: What is the benefit(s) of Praying with a Minyan?  Besides for all the additional things you can now do with a Minyan (Kaddish, Kriah etc). By prayer, I mean the Shmoneh Esreh.  What is different in saying Shemoneh Esreh alone or together with nine other men?


texts: Why do we say Harei At Mekudeshes Li ... "k'Das Moshe v'Yisrael"?

texts:
Why do we have this "k'Das Moshe v'Yisrael" addendum?

To my knowledge we don't really say this by other mitzvos so why do we say it here/ what's it adding?


texts: What defines a person who is circumcised "of the heart"?

texts:
Circumcisions of the heart are a topic which I've seen mentioned a couple of times but never really delved into. While the word circumcision is used to describe it, the mark cannot be equated to true circumcision because a person obviously needs to be circumcised. That being said, we have examples of people being punished regardless of their circumcision status because they weren't circumcised "of the heart"

My question is do we have a clearly defined idea of what it means to have a circumcision of one's heart? Or is it one of those concepts that relates to generalized piety that isn't clearly grasped?


texts: Why was the kipa a justified way to execute criminals?

texts:
The Mishna Sanhedrin 81B brings a form of execution where the convicted person is placed in a tight chamber, fed minimal amounts of food to shrink the stomach, and then fed a lot to cause the stomach to burst, causing death (see jlaw article for details about this form of execution).

How was this torture allowed?

How is this a humane way to execute someone (i.e. it is tzar baalei chayim, the Torah does not explicitly allow putting a person through more pain than the halacha mandates, and what right do we have being God's tool of retribution if not to give a swift execution when necessary)? Although the person deserved lashes for the kareit sin he/she did, this form of execution seems to be excessively harsh. Did death happen instantaneously so that the individual did not have to suffer that much when it happened or were they drugged (although the minimal feeding was presumably still painful)?

Why didn't loving your fellow apply in this case? If you want to say that breaking that was better than directly killing someone who is not technically guilty of death in Torah law, that's not correct, because beth din has a right to put someone to death if they deem it fitting (see Sanhedrin 46a, and Shulchan Aruch Choshen Mishpat 2; there are also numerous cases even during the Middle Ages of alternative forms of execution); so why not choose swift death over torture? Also, if they wanted to kill indirectly (grama), why didn't they find some other way to do it?


texts: What are the best editions of miqraot gedolot?

texts: I am looking for a good edition of Miqraot gedolot (either hebrew-english or only english doesn't matter). What are the best editions for that ? And if somebody gives me an opinion about the JPS miqraot gedolot would be a plus.


texts: Is it permitted to have a boy under barmitzvah age sing Anim Zemiros?

texts: Is it permitted to have a boy under barmitzvah age sing the Shir Hakavod (or Anim Zemiros)? Why is it not like any other part of davenning where we use someone over barmitzvah?


texts: Why is Megillat Esther the only one to receive a bracha after reading it?

texts:
We read a total of 5 Megillot during the course of the year. AFAIK, none of the others have a blessing after its reading.

What makes Esther unique that there is a blessing after reading?


texts: Why does there have to be a written Torah?

texts:
I’d like to ask the opposite of this question.

There, the OP asked why we have a distinct Torah SheBa’al Peh; wouldn’t it help to disseminate the Torah better if everything were written? Answers brought there range from keeping a portion of the Torah unique to the Jews, to fostering the Rebbe-to-Talmid relationship, to helping prevent dispute, and more.

I’d like to ask the opposite. Why is there a Written Torah at all? Because of all of the positive benefits to having an Oral Law, why is anything written down at all?


texts:
Rabbi Orlofsky mentions the body parallels to the Mishkan, like:

the rib cage corresponds to the kerashim
the head corresponds to the aron
the broken luchos correspond to the subconscious mind
the whole luchos correspond to the conscious mind

What is the source for the concept and are there other body parallels to the Mishkan?


texts: What should one do if he're not sure he counts toward the minyan?

texts:
Ploni is a convert or descendant of a female convert from denomination A. He wishes to join a minyan of denomination B, which is stricter. He is not sure whether the congregation considers the conversion valid or not.

It's probably best to explain the situation to the gabbai, but I can't think of a good way to do so. There's a very high risk of causing embarrassment for everyone. If he's a convert, it'll necessarily force others to remind him of his past, which is forbidden.

Telling others or letting them assume he counts also has a problem of lifnei iver, since it can result in an invalid (according to B) minyan or aliyah. Telling others he doesn't count is an outright lie, and an 11th man might not come along.

Perhaps it's best to contact the rabbi beforehand? But it still causes embarrassment, though at least it's private. And it doesn't cover the case where the gabbai finds him and asks him to complete a minyan.


texts: Not Kissing our Tzitzis on Tisha Bav in Shacharis

texts: Why do we not Kiss our Tzitzis on Tisha Bav by Boroch Sheamar and Kriyas Shemah as we do the rest of the year?


texts:
http://www.aish.com/jl/p/wayofg-d/17-Created-for-Pleasure.html?mobile=yes

According to my own understanding the Ramchal thought that because HaShem is completely, perfectly, totally, absolutly, entirely etc. in His essence, He couldn't have created for His own; for selfish or self-supporting goals, else it would imply that He would 'miss' something and in that case He would't be complete, perfect, total etc.. So He did not create for Himself, but for another..

Doing something for another is esentially 'giving', and in order to give He made a receiver (a taker)

In order to really receive man had to have free will...

What I would like to know if this is the idea/reason of why we have a Yetzer HaRah, and it's self-centered (egocentric), because we are made to receive and take?

And how I should understand the Yetzer HaTov (altruistic selflessness) in comparison; how can we beget this part if we are made to receive and need to become selflessness and just follow His Will (Ein of milvado)?


texts:
We say every day "Asher Bachar Banu Mi'Kol Ha'amim" - Chosen from among all the nations.
Yet we all know the famous medrash (quoted in Avodah Zara 2b) which says that G-d went to all the nations and asked them if they wanted to accept the Torah, and they all refused until G-d came to the Jews.

How can we say "Asher Bachar Banu" if we were the last to be asked?


texts: In What year was "Al Pi Kabalah" first quoted for a Halachic ruling?

texts:
The phrase "al pi Kabalah" (based on Kabalah) is often used in teshuvot for various minhagim or halachot.

When is the first recorded instance of somebody recording the Halacha either "al pi Kabalah" or by quoting the Zohar?
 To clarify,  I want to know the Year. It does not matter if they were a major posek or not, just as long a they were mentioning practical rather than theoretical halacha.
If they are quoting the zohar they have to mention it by name.


texts: What's up with the end of Sefer Vayikra?

texts:
Sefer Vayikra has lots of laws in it, and then it closes with an appropriate conclusion, namely, the story of what happens to Israel if it chooses to follow those laws, or if (ח"ו) Israel strays from God's laws. The final verse appears to be a coda for the book of Vayikra as a whole (26:46):

אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן ה' בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל--בְּהַר סִינַי בְּיַד-מֹשֶׁה
These are the laws, rules, and instructions that the LORD established, through Moses on Mount Sinai, between Himself and the Israelite people.

But wait! We're not done! Although I was about to put away my Chumash thinking that this must be the conclusion, all of the sudden I see that God speaks to Moshe again to tell him about the laws of dedications, some extra details about how to evaluate certain items one might want to dedicate to God and ramifications of those laws regarding land and such.
What is this passage doing here? Did we have to throw in some details that were forgotten in previous passages? Why would these laws be taught after what otherwise seems like a very logical conclusion to the Sefer?


texts: Who is the author of Sefer Shoftim (Judges)?

texts:
According to Jewish tradition, who wrote Sefer Shoftim / Book of Judges?

I'd also be curious to know what secular scholars would answer to this question. However I am mainly concerned with what Jewish tradition believes. Was it one of the prophets? It must have been someone who was there all along. (Unless there were multiple authors - were there?)


texts: What should I do if I'm about to say the Shema Israel but the rest of the minyan is already on aleinu leshabeach, to give an example. Should I say "El melej neeman"? Do I need to be in sync with the minyan?


texts: Sources that all future souls were at Mount Sinai?

texts:
What are the sources for the common understanding that all future souls were at Mount Sinai?

I saw the Chasam Sofer bring the gemarra in Shevuos (39a), but that's talking about parshas Nitzavim.

A quick sefaria search for the verse he brings does bring two Midrash Tanchumas (Yisro #11, Pekudei #3). Are these the only sources?


texts:
The Mishnah in Sukkah (5:1) says, “כָּל מִי שֶׁלֹּא רָאָה שִׂמְחַת בֵּית הַשּׁוֹאֵבָה לֹא רָאָה שִׂמְחָה מִיָּמָיו – Anyone who never witnessed the water drawing of the Simchas Beis HaShoeva never saw simcha his entire life.”

What made the Simchas Beis HaShoeva such an incredible event that it's one of the ultimate forms of happiness?


texts:
In what type of Hebrew did Rambam write the Mishneh Torah?

I just started to learn Biblical Hebrew and when I have learned basics I will start to read Pentateuch in Hebrew with some help The next step will be Rambam. Now, should I also learn Mishnaic Hebrew or Modern Hebrew in order to understand Mishneh Torah?

Background: I'm not a Jew but I'm interested in Judaism. I'm pondering on conversion in the future.


texts: Av Harachamim on Shabbat before Rosh Hashanah

texts:
In shul yesterday, we said "Av Harachamim" before Ashrei. We also did not bless the month of Tishrei. I know that there are various reasons why we aren't mevarchim the chodesh Tishrei and I figured that since, according to my siddur, we don't say Av Harachamim on a festive shabbat (when Tachanun would be skipped were it a weekday) as signified by blessing the month, the lack of said blessing would require saying the A"Har -- the two seemed intertwined. During sefirah, when, regardless of blessing the month, the entire tone is sad due to bloody massacres, we say A"Har even when we bless the month (from the commentary in the Artscroll siddur) to reflect this pervasive sadness.
But the shabbat before Rosh Hashanah is no more sad than any other. Our reasons for not blessing Tishrei are not because the month doesn't start -- the shabbat should be as festive as any other on which we do bless the month! In fact, the Koren siddur implies in the English instructions to omit A"Har ("It is also omitted on a Shabbat before Rosh Hodesh (except for the Shabbat before Rosh Hodesh Iyar and Rosh Hodesh Sivan)"). The Hebrew makes the inference more tenuous, labeling the day not "The Shabbat before" but "Shabbat Mevarchim" though this doesn't clarify whether the Shabbat before Rosh Hashanah is a "Shabbat Mevarchim on which we don't say the blessing for other reasons" or "not a Shabbat Mevarchim even though it precedes the new month."
Is there an inherent connection between the saying of A"Har and the saying of the text of birchat hachodesh? Is there some other, external reason why we DO say Av Harachamim on the Shabbat preceding Rosh Hashanah?


texts: R. Moses al-Ashkar's Response to Sefer ha-Emunot

texts: Where can I find the Maharam al-Ashkar's response to Shem Tov ibn Shem Tov's Sefer ha-Emunot (Hassagot Al Mah She-Katab R. Shem-Tov Neged ha-RaMbaM)?


texts: Under what conditions may a newly married couple go on birth control?

texts:
Which halachic conditions may allow a couple to go on birth control upon getting married?

Is the desire to work on building a solid relationship between man and wife before starting a family a valid halachic reason to go on birth control for the first 6 months or year?