texts: Melacha for people observing Yom Tov Sheni in Israel

texts: Can a non-resident of Israel keeping 2 days or 1.5 days of yom tov benefit from melacha (forbidden-type labor) done for him by an Israeli on the second day?


texts: Why, according to Rashi, do the words Aron Ha-Elokim refer to the Urim Ve-Tumim, and not the Aron Ha-Kodesh in I Shmuel 14:18?

texts: Rashi comments to the words "Aron Ha-Elokim" in Shmuel I 14:18, saying that these words refer to the Urim Ve-Tumim. Why does Rashi understand these words to be referring to the Urim Ve-Tumim, when simply understood they refer to the Aron Ha-Kodesh? For instance, the Aron Ha-Kodesh is frequently called the Aron Ha-Elokim in Shmuel I Chapter 5.


texts: May a pupil request that a different teaching method be used and/or the content rearranged for his comprehension?

texts:
To paint a scenario, a process is somewhat regulated by an outside authority on what needs to be taught, understood and implemented. The teaching arm of this authority is allowed to arrange these how they wish or see fit and devises a structure, which they then disseminate to their teachers. They also semi-frequently change the curriculum structure.

If a pupil does not find easy comprehension or finds it to be ill suited to their learning style or method, may he - with halachic and/or hashkafa backing - ask for the content to be rearranged and/or ask for changes in the teaching method?

I am pulling this question from this article, which covers some of the textual backings / analysis.

Edited to include the note that this is all within the Jewish community and Jewish organizations.


texts: If a food product has a heretical/idol worship image on it, and a hechsher as well, may one partake of it?

texts:
There is this food/drink product that has a Christian symbol and other associated things, and yet there is also a hechsher.

Assuming the hechsher is accepted to be reliable etc., may one consume (i.e benefit) from such an item in general (i.e one that has an idoltarous image?)

Note: This food item is seemingly no different in any other way (i.e not with an apparent designation for idolatrous practices etc.)

The image is on the package, not the food itself.


texts: What is "finishing Torah" and how it stems from Solomon's prophecy?

texts:
One of the sources for celebrating finishing a Talmud tractate is in Kohelet Raba 1, 1 (or almost same in Shir Hashirim Rabah):

  ...,אָמַר רַבִּי יִצְחָק: חֲלוֹם עוֹמֵד עַל כַּנּוֹ
  ,"מִיָּד "וַיָּבוֹא יְרוּשָׁלָיִם ... וַיַּעַשׂ מִשְׁתֶּה לְכָל עֲבָדָיו
  .אָמַר רַבִּי יִצְחָק מִכָּאן שֶׁעוֹשִׂין סְעוּדָה לְגָמְרָהּ שֶׁל תּוֹרָה

  Says R' Yitzchak: The dream [of Solomon's prophecy] was immediately fulfilled... Immediately "he went to Jerusalem, ... and he made a feast for all of his servants." Says R' Yitzchak, from here we learn that one makes a feast on completing the Torah.

I understand that King Solomon was happy for the generous gift from Hashem and fulfillment of the prophecy, and made a great Thanksgiving feast.

What is "finishing Torah" in this statement and how does the celebration stem from Solomon's feast?


texts: What is the significance of the Diet Information in Shas

texts: It strikes me as I am learning Kesubos that the Gemara takes the time to speak of extensively the shortcomings and praises of dates (the fruit). I know the gemara does the same with cabbage and other fruit and vegetables like watercress and the like. What does the gemara wish to accomplish by giving this information if anything, what is the significance, and is there a significance to its placement to this information? Or is the gemara just plain old giving food and health advice?


texts: If a woman who wants a divorce destroys her ketubah is she somehow forcing her husband's hand?

texts:
Not a practical question! I'm reading a parable (from haza"l) that I don't understand.

If a woman wanted to get out of a marriage because she committed adultery and the choice was between divorce or death (as we see, for instance, in the life of Hosea). Is there some way in which destroying the ketubah would help her force the issue in favor of divorce? Is she somehow making the kiddushin unproveable? Is she forcing her husband to divorce her because he can't sleep with her? (Though she's already forbidden to him because of the adultery.) Is there something that would prevent him from writing a new ketubah and then insisting on the death penalty?

I realize that question mixes up rabbinic and biblical law. I'm trying to understand how the rabbis who wrote a particular allegory would have understood the halacha in a(n imaginary) world in which capital punishment was still in force but ketubah was already a reality.

I'm primarily interested in the question as described above. But if anyone would like to know what brought it to mind: Jacob Neusner/Louis Epstein both suggest that tosefta Bava Kamma 7:4 and parallels compares the first tablets to a ketubah and the second tablets to a get. If you went with this reading, then you would read the smashing of the first tablets as Moshe's attempt to force the issue in favor of divorce over the death penalty (https://books.google.com/books?id=zuxMLzsCrF0C&lpg=PA8&ots=fqU_ZZ7qZC&dq=destroy%20ketubah%20evidence%20of%20marriage&pg=PA8#v=onepage&q=destroy%20ketubah%20evidence%20of%20marriage&f=false). I realize this interpretation of the story is odd. But I'm less interested in the story itself than in why anyone would read it like that.

Related but not identical:

What is the status of a married woman without a kesuba?

Is marriage without ketubah considered marriage, concubinage, or kiddushin she’einah re’uyah le’biah (marriage that cannot be consummated)?

May a woman who has had an affair remain married to her husband?


texts: Is it OK to say Tehillim whenever the inspiration strikes?

texts: Barring a situation where prayer would be forbidden like an unclean area, is it OK to say Tehillim anywhere, at any time, even repeating the same chapter multiple times in succession?


texts: Was Joseph presenting his father to Pharaoh as a job candidate?

texts:
In פרק מז, פסוק ו, Paroah says to Joseph:

  ״...ואם ידעת ויש בם אנשי-חיל ושמתם שרי מקנה על-אשר-לי.״
  "If you know and there are capable men among you, appoint them as managers over my livestock which is mine."

In the very next verse, we are told:

  ״ויבא יוסף את יעקב אביו ויעמדהו לפני פרעה...״

"And Joseph brought Jacob his father and stood him before Pharaoh."

Jacob was a master shepherd. We know this because we are told the entire episode of how he spent 14 years shepherding for his father-in-law. Pharaoh then asks Jacob about his life, seems like an interview.

Nobody seems to talk about this juxtaposition. The commentators discuss the subsequent conversation in a way that implies that there's no relevance between the two but we never see a response to Pharaoh's request.

What's going on here?


texts: Does a dam invalidate all water downstream of its river for mikveh?

texts: One of the requirements for a mikveh is that a body of water may not be artificially redirected or rechanneled.  Does that mean, for example, that an entire river downstream of a dam, either for preventing floods, generating hydroelectric power, or asserting water rights, is invalid for use as a mikveh?


texts: When should one start building one's Sukkah?

texts:
Some people start putting their Sukkos up the week of Rosh Hashanah. I understand that people don't want to do things until the last minute. However, in my opinion, the earlier one starts putting his Sukkah up, the less enthusiasm one has for the mitzvah. Why? If one puts his Sukkah up earlier, it appears that it's a burden on him that he wants to get done with as soon as possible.

What does halacha say about this?
When should one start putting up his Sukkah?


texts: Sources for celebrating Purim during the Second Temple

texts:
(Maybe I'm wrong), in the listing of the Dead Sea scrolls fragments Megillat Ester is missing. That seems strange taking into the account that the Megillah says that memory will never fade away.

The list does include Ruth or Job or Song of Song. Also, the Megillah does not seem to be exclusively related to the Pharisees to claim that others didn't accept Purim.

The Mishna in the Megillah tractate was composed (as the rest of it) long after the destruction of the Temple. On the other hand, the Mishnah describes nicely how Succos was celebrated in the Temple, or Yom Kippur. But how Purim was celebrated in that era?

What sources describe celebrating Purim during the Second Temple era?

Also, are there external testimonies on the Jews celebrating Purim abroad, in the Assyrian or Roman empires?


texts: What is the process for excommunication in Judaism? I'm familiar with excommunication in the Catholic Church and was told that the process is different in Judaism.


texts:
What, if any, might be legitimate halachik concerns with uncertified Nature Valley granola bars? Their "Crunchy" line of products seems to be certified as OU pareve(?) However, many of their other lines of products don't appear to be certified at all.

One example is their (dairy) Sweet and Salty Nut Almond bars, which lists as its ingredients:

  Almonds, Corn Syrup, Whole Grain Oats, Sugar, Rice Flour, Palm Kernel Oil, Whole Grain Wheat, Vegetable Glycerin, Honey Roasted Almond Butter (almonds, honey, maltodextrin, palm oil, mixed tocopherols), Whey, Fructose, Canola Oil, Salt, Soy Lecithin, Corn Starch, Barley Malt Extract, Baking Soda, Natural Flavor, Vitamin E (mixed tocopherols) Added to Retain Freshness.

Likewise, their (nondairy) Fruit & Nut Trailmix bars list:

  Whole Grain Oats, Corn Syrup, Almonds, Raisins, Sugar, Roasted Peanuts, Rice Flour, Vegetable Glycerin, Cranberries, Canola Oil, Fructose, Corn Starch, Soy Lecithin, Salt, Barley Malt Extract, Baking Soda, Natural Flavor, Mixed Tocopherols Added to Retain Freshness.

It seems highly implausible that the natural flavor might include, e.g., nonkosher animal products, especially considering that the same is listed in their OU-certified products.   Is there enough basis to assume that they are indeed kosher, at least bediavad (e.g. after purchase; or once in one's mouth)?

Related: Are Uncertified Lotus Biscoff Cookies Kosher


texts:
It is well known that ר not lend itself to gemination. It never has virtual gemination. As for the full gemination indicated by the dagesh, ר allows it, but only very rarely, and never after the definite article. There are only about 15 words in Tanakh e.g. in 1Sam 10:24. I wonder if there has been an old tradition of articulation of the resh. Is it possible that the name  שָׂרָ֖ה has once been spelled Sarra (and not Sara)? The famous pasuk Gen 17:15 is translated by the Septuaginta as follows:

וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־אַבְרָהָ֔ם שָׂרַ֣י אִשְׁתְּךָ֔ לֹֽא־תִקְרָ֥א אֶת־שְׁמָ֖הּ שָׂרָ֑י כִּ֥י שָׂרָ֖ה שְׁמָֽהּ׃
εἶπεν δὲ ὁ θεὸς τῷ Αβρααμ Σαρα ἡ γυνή σου οὐ κληθήσεται τὸ ὄνομα αὐτῆς Σαρα ἀλλὰ Σαρρα ἔσται τὸ ὄνομα αὐτῆς.

The Name Sara is transliterated Σαρρα and not Σαρα, whereas Sarai is transliterated with Σαρα. Any ideas?


texts:
During a regular (non-leap) Jewish year, there are four instances where two of the weekly Torah portions are read together in the same week. This is because there are not enough weeks to read all of the portions separately (especially because we do not read a weekly portion during Shabbos of Pesach and Sukkos).
Why were those eight specific portions chosen for doubling?


texts:
In Leviticus 24:20 we read the phrase "an eye for an eye." The talmud teaches (in Bava Kamma and Ketubot) that this refers to monetary value. Is there any source which criticizes a literal reading?

More than just asserting that money is the point, is there any commentator who outright attacks the opinion that the restitution is literal?


texts: Does sinning in front of another jew constitute chillul hashem?

texts:
The Kesef Mishna (Teshuva 2.5) writes that confessing a private sin publicly is a chillul hashem if someone is there who wasn’t previously aware of the sin:

בעבירות מפורסמות שבין אדם למקום, מותר לו להתוודות ברבים אבל אין מצווה, שאולי יהיה שם אדם שלא ידע בדבר ועכשיו ידע, ואיכא חילול השם.”

(Link to more info on this: https://www.dafdigest.org/yoma/Yoma%20086.pdf)

If it’s chillul hashem to revel a previous sin, is it also chillul hashem to have done the sin in front of that person?


texts: What's that pointer finger in pages of Shulhan 'Aruch?

texts: Is there a name for the pointer finger that appears in certain places in printed pages of Shulhan 'Aruch? I assume its purpose is to highlight an important point, but is it employed in a consistent manner? If so, under what criteria?


texts: Is it permissible to listen to a Rabbi instead of a doctor?

texts:
Recently, an article published on a popular Jewish website, told the story of man who was told by a doctor that he needed to have surgery. He went to a Gadol Hador (great Rabbi) to ask him for advice and the Rabbi told him not to do the surgery (the article then says that later the doctor came and told the man it is good thing you didn't do the surgery because we now realize it would have been too risky).

Is it permissible to listen to a Rabbi and go against the medical advice of a doctor?

Please provide sources to go along with your answer. Responsa directly talking about this topic would be optimal.


texts: Can one open the chametz closet for any reason during Pesach?

texts:
My understanding of the prohibition of Bal Yer'aeh (Do not see / find the chametz) is that it is a "protection" against eating the chametz. Thus, the chametz is usually stored in a sealed closet.

What if someone knows exactly which items are chametz in his closet, but needs to retrieve something from the closet during Pesach. Would he be allowed to open the closet to retrieve any of these:

Pesach food item (such as a canned item) needed for the current Pesach meal
Non-food item not meal related (a book)
Non-food item needed for current Pesach meal (e.g. paper plates)

Would the prohibition / permissibility matter if it was "mitzvah" item? E.g. the Haggadot are in the closet, and you don't have siddurim or anything else containing the Hagaddah text, around, and you don't know the entire Haggadah text by heart.


texts: Where is the source not to walk over someone because it stops him growing?

texts: I have been brought up with the belief not to walk over someone because it can stunt their growth. Can anyone else here say where they have also heard of this? If yeah, where is the source?


texts: When exactly did Rabbi Eliezer ben Hyrcanus die?

texts:
In Moed Qatan 27a, a difference of opinion is brought between Rabbi Eliezer and Rabbi Yehoshua as regards the point at which mourners need to overturn their beds. The case is brought of Rabban Gamliel the Elder's death, and both Eliezer and Yehoshua inform the same group of mourners of their opinion. Those mourners follow the opinion of Eliezer, whom they refer to as an elder (זקן).

Rabban Gamliel was replaced by his son, Rabban Shimon ben Gamliel, who may have died during the war against the Romans. He was in turn replaced by Rabban Yohanan ben Zakkai, which might suggest (?) that his son, Rabban Gamliel of Yavneh, was at that stage too young to inherit the position of nasi.

Rabban Gamliel of Yavneh dies, according to Bava Metzia 59a, after Rabbi Eliezer falls on his face for tachanun - which means that Rabbi Eliezer (who was old enough to have been called an elder at the time of Rabban Gamliel's grandfather's death) survives Rabban Gamliel as well.

Are there sources that try to iron this story out and establish the relative ages of its characters at different stages? More specifically, are there any sources that indicate when Rabbi Eliezer died and how old he was at the time?

(I am asking because I am interested in understanding the death narrative of Eliezer ben Hyrcanus against the backdrop of the third revolt against the Romans and the death of Akiva, his student.)

Addendum:

@DoubleAA asks whether or not these are all the same Eliezer. The Eliezer in the Bava Metzia passage is Eliezer ben Hyrcanus. The Moed Qatan passage just says Eliezer. I tend to assume that stam Eliezer is Eliezer ben Hyrcanus, but obviously there's a precedent for seeing it as a different one (as in, for example, Berakhot 3a).

If somebody suggests that these are different Eliezers (perhaps in line with the tradition, recorded in Pirqei deRebi Eliezer, that Eliezer ben Hyrcanus was a student of Rabban Yohanan ben Zakkai), that would be very interesting. But either way, the question stands: are there sources that indicate how old Eliezer ben Hyrcanus was when he died, and when in history that occurred?


texts: Does wealth cause spiritual difficulties?

texts:
A passage in the Christian gospels implies that money will impact a person’s ability to get into heaven.

  I tell you the truth, it is hard for a rich man to enter the kingdom of heaven. Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God. When the disciples heard this, they were greatly astonished and asked, “Who then can be saved?” Jesus looked at them and said, “With man this is impossible, but with God all things are possible.”
  — Matthew 19:23-26, New Living Translation

Not to mention it has verses suggesting that the love of money is the root of all evil.

  For the love of money is the root of all evil.
  — 1 Timothy 6:10, Authorized Version (King James Version)

The closest verse in Judaism seems to be this one that I have found.

  There is a grievous evil which I have seen under the sun, namely, riches kept by the owner thereof to his hurt.
  — Kohelet 5, 12

But this seems to imply sharing and not that the love of money is in itself evil. I find this better considering judging someones heart is rather difficult to prove and someone can both be wealthy and sharing.

Is there any verse that seems to say that being rich implies difficulty?


texts: I have a tub of Hashahar H'aole (sic) "special cocoa spread" ("k'rem muvchar limricha"), a product of Israel exported to be marketed in the States. Its listed ingredients are "sugar, vegetable oil, low fat coca, vanillin and flavor". (Presumably coca is a typo.)  It has the hechsher of the Badatz Eda Hacharedis "rak limos hashana" (i.e., not for Pesach), and of the Orthodox Union even for Pesach. I'm curious what kula (halachic leniency) the OU is relying on (for this product) that the Eda Hacharedis does not rely on.


texts: Why was the oil in the temple tamei at all?

texts: Regarding the story of Chanukah and the need for tahor oil, I recall hearing in a shiur one time that there are 4 things which are not susceptible to tumah from the Torah; oil (a subset of mashkin) being one of them (though it is a machlokes tanaaim, we come out l'halacha according to the opinion that it is not m'kabel tumah). Furthermore the maggid shiur stated that though oil can become tamei mi'derabbanan, that enactment was not extended to the oil in the temple (mashkei beis mad'bachayim). Thus the oil in the Temple, even those jugs whose seal was broken, weren't even tamei mi'derabbanan. If so why was there a need to produce new oil?


texts: What is the plague being referred to in Parshas Korach?

texts:
Bamidbar 17:11

ויאמר משה אל אהרן קח את המחתה ותן עליה אש מעל המזבח ושים קטרת והולך מהרה אל העדה וכפר עליהם כי יצא הקצף מלפני יהוה החל הנגף
And Moses said unto Aaron: 'Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them; for there is wrath gone out from the LORD: the plague is begun. (Translation from Mechon Mamre, emphasis added)

The word הנגף has a ה הידיעה, definitive article identifying it as a known entity.  Is there some specific plague being referred to here?


texts: Why specifically branches as firewood on the Altar?

texts:
In Tamid 2:3, the Mishna tells us that the kohanim would bring גִזְרִין - logs - every morning to serve as the fuel for the fire on the Altar. It goes on to report that most types of wood are eligible, but that

בְּאֵלּוּ רְגִילִין, בְּמֻרְבִּיּוֹת שֶׁל תְּאֵנָה וְשֶׁל אֱגוֹז וְשֶׁל עֵץ שָׁמֶן
It was [the wood] of these [trees] they commonly used, branches of a fig tree, walnut [tree] or an oil [tree].

What does the word מֻרְבִּיּוֹת, "branches" at least according to R' Ovadia Mibartenura, tell us here? Was the common practice to use branches specifically, as opposed to trunks of these trees? If so, why? Was it that the branches tended to more closely match the necessary dimensions of the logs that were required? Was it because branches were more of a renewable resource, not requiring the destruction of a whole tree to harvest?


texts: Why isn't the deceased mentioned in the mourner's kaddish?

texts: The kaddish mentions the Almighty but I would have thought it would have also mentioned the departed.  What is the reason for this?


texts: What is the shiur for anointing on Yom Kippur?

texts: Is there a minimum shiur to be chayav (liable) for anointing on Yom Kippur, and, if so, what is it? The gemarah (Yoma 76b) seems to learn it out as a comparison to food consumption: would that mean it has the same shiurim?


texts: Is it forbidden to enter a church for non-religious reason

texts: I was taught in NY at Kevelson (an orthodox synagogue in Brooklyn) in the 60's that it is forbidden to enter a church.  Out here in Illinois, our election place is in a local church.  I'm wondering, according to orthodox halacha, whether it is אסור to go in for that secular reason, or whether it is just discouraged.


texts: I've heard it said many times that Lubavitch hasidim learn chassidus like it's gemara. It's easy enough to see what an advanced gemara shiur looks like, being something that presupposes a familiarity with the style and structure (and to an extent, the content) of the Talmud's commentaries and meta-commentaries - but what does an advanced shiur in Sefer Tanya look like? I'm not claiming to be at an advanced level (I'm definitely not); I'd just like to know what it means to learn chassidus "like it's gemara". Can be Hebrew or English.


texts:
From what I've heard, two of them have definite rules:

Kal Vachomer doesn't need a mesorah.
Gezeirah Shavah does need a mesorah.

But what about everything else, such as a Hekesh, or a Clal u'prat, or a Binyan Av?


texts: If one is ovar on Bal Tosif are they still yotzee the mitzvah?

texts:
Although there perhaps aren't too many examples, I will present here one.

If a person takes the arba minim at Sukkos (Lulav, esrog, hadasim, aravos) and adds on another min in a way they are ovar on bal tosif and they now have 5 minim, are they still yotzee the mitzvah since at the end of it all they still "took" the four minim, even though they added on another one?


texts: Halachic implications of moving Lag Ba'Omer

texts:
The Israeli Rabbanut has requested that Lag Baomer celebrations this year be postponed to Sunday night, instead of Saturday night.

Does this affect shaving on Friday? Are people who keep the second half of sefira allowed to join in the celebrations? Are there any differences on the actual day of Lag Baomer?


texts: moshiach, arrival and the torah's perspective

texts:
I know someone who has a shirt is in his closet which he designated for himself to wear when Moshiach comes.

How will we know when the yeshuah of HaKadosh Baruch Hu - in which he will bring Moshiach - has really come?
Will we be prepared beforehand for his arrival or will he come in the blink of an eye or both?
Will there be some type of noise that will determine that he has come or will our souls be able to sense it before our physical ears and eyes?


texts:
What does a non-Jew have to do in life? Why did God create non-Jews?
A Jews purpose in life is to learn Torah and do Mitzvos. What should a non-jew be spending his time doing?


texts: Does anybody think Zoroastrianism inflenuced Judaism, cause online people say Zoroastrianism was the first monotheistic religion http://avesta.org, and that Judaism copied it, also that Zoroastrianism was the first to have Angels, messiah, resurrection of the dead, etc http://www.cais-soas.com/CAIS/Religions/iranian/Zarathushtrian/zoroastrianism_influence.htm , and that Judaism copied that as well, Zoroastrianism is wrong because the Torah is true, enhance fourth Judaism was the first monotheistic religion., Also The Zoroastrian claim Ezra was a Zoroastrian priest, and that supposed the priests in the temple were Zoroastrian priest that pretended to be Cohens.


texts: Different spellings of 1st word in middle of Shabbat Musaph

texts:
This past Shabbat, someone in my shul showed me a difference in spelling of the first word in the middle prayer of Shabbat Musaph.

Most Nusach Ashkenaz and Sephard spell it as תכנת שבת (Loose translation - "You planned the Shabbat..")

Nusach Ar"i (Chaba"d) spells it as תקנת שבת (loose translation - "You repaired the Shabbat" (or established Shabbat as a "reparation")

I may not have made the best English translation of either version, so please edit and / or comment.

There is an obvious difference in meaning, although, the pronunciation (for most) is identical. Why is there this difference in meaning? What concepts are being conveyed with each one?


texts: What is the reason we say שפך חמתך, pour out your wrath?

texts:
In the Passover Hagadah after Birchat Hamazon and before completing Hallel we say the following:

  שְׁפֹךְ חֲמָתְךָ אֶל-הַגּוֹיִם אֲשֶׁר לֹא יְדָעוּךָ וְעַל-מַמְלָכוֹת
  אֲשֶׁר בְּשִׁמְךָ לֹא קָרָאוּ. כִּי אָכַל אֶת-יַעֲקֹב וְאֶת-נָוֵהוּ
  הֵשַׁמּוּ. שְׁפָךְ-עֲלֵיהֶם זַעֲמֶךָ וַחֲרוֹן אַפְּךָ יַשִּׂיגֵם
  תִּרְדֹף בְּאַף וְתַשְׁמִידֵם מִתַּחַת שְׁמֵי ה'

Why do we say שפך חמתך?
It sounds pretty aggressive.  Why are we asking God to pour out his wrath onto the other nations that do not know him?

Why does this paragraph come after Birkat Hamazon and before Hallel?

What does it have to do with the exodus from Egypt?  Isn't the subject matter of the night the discussion of the exodus?  This seems to deviate from that focus.  Why?


texts: Conservative procedures for avoiding intermarriage?

texts:
Conservative rabbis are prohibited from performing intermarriages (e.g.,
http://www.rabbinicalassembly.org/sites/default/files/public/ethical_guidelines/Code%20of%20conduct-2011-public.pdf).

Is there a required, recommended, or standard procedure for a C rabbi to follow to assure that both parties of a prospective marriage are Jewish?

(Assume the rabbi in question has some passing acquaintance with the couple but no longstanding relationship with or detailed knowledge of the families.)


texts:
I was recently reading an article which suggested planting trees over graves which made me think of this question...

How long does Jewish law require a grave to remain as a grave for the original person buried there and are we required to make sure it remains recognizable as a grave always?

May the grave be used for a secondary purpose such as planting a tree upon it?

How does this different for Jews versus gentiles?


texts: Can one get their hair cut by someone of the other gender?

texts:
Can one get their head hair cut by someone of the opposite gender? Is the unavoidable proximity and contact problematic?

Assume no issue of seclusion applies. I'm asking about the issue of proximity and contact only.


texts:
Is a tzedaka allowed to take money from people who earn their money in inappropriate way (say, the person worked on Shabbos, stole, cheated, etc.)

If not, is this a chumra or a halacha?

Please bring sources.


texts: What was Noach's relationship with Hashem/idols?

texts: If Abraham was the first to recognise Hashem as the creator, what relationship did Noach then have with Him? More specifically: did Noach worship idols (the same which traditionally I believed Avraham was the first person in the world to renounce)?


texts:
I know that פשוטי כלי עץ טהורים (wooden vessels that are flat [without a receptacle] cannot become טמא [ritually impure]). (כלים ב:א)

What about a wooden knife? It has a function, but doesn't have a בית קיבול (receptacle).
Are wooden knives מקבל טמא?

I'd prefer a halachic source (Rif, Rosh, Rambam, Shulchan Aruch et al) who discusses wooden knives directly, if possible.


texts: At times, one’s connection to Hashem could fade. According to various sources, what is the fastest way one can regain a connection to Hashem?


texts:
I heard Rabbi David Wolpe say in a debate  something like:

The Talmud says 'You assume that the sages are in paradise but it is not so. In fact, paradise is in the sages.'

Could someone tell me more about that?

How are we to understand that Paradise is within us?


texts:
I was reading the introduction to Rabbi Yehuda Henkin's book "Responsa on Contemporary Jewish Women's Issues" and he wrote something that I found interesting:

  Whether Halachic response should be translated into English at all is a matter of controversy. R. Moshe Feinstein and R. Menashe Klein and others were and are opposed, as was I. Ideally, everyone should know Hebrew, and Halachic discourse should be conducted exclusively in that language. However, fluency and ease in Hebrew is uncommon outside of Israel today even among rabbis, and this, combined with the flood of translation of basic texts and the market for even pedestrian books written in English, hinders the circulation and appreciation of new response in Hebrew. The public is left with occasional references in various journals of Jewish law. Better, in an age of second-hand accounts of what poskim say, to make translations available.

While R' Yehuda Henkin makes his position clear on the matter, does anyone know where the source and reasoning for R' Moshe Feinstein and R' Menashe Klein's opinions can be found?

Additionally, I find it interesting when R' Yehuda Henkin writes that "Halachic discourse should be conducted exclusively in" Hebrew. Unless he's referring specifically to the written discourse (which in context doesn't seem like it, as there are quite a few non-Israelis who are fluent in written Hebrew yet can't speak it), I haven't heard anything even remotely similar to that, and have even heard the complete opposite (there used to be a greater pushback when Jewish speech started drifting away from Yiddish).


texts:
The opinion of the Vilna Gaon in setting up the seder plate is that the shankbone and the egg are placed closest to the person leading the Seder, the two matzos (the Vilna Gaon did not use the third matzo) are placed in the middle, and the maror and charoses are on the other side. (The karpas is not placed on the ke'arah, and the ke'arah is only brought to the table for Yachatz, after eating the karpas.) thus, it would look like this:

 [picture from this English Haggada]

Does anyone know where i can procure a Kaarah made according the opinion of the Vilna Gaon?


texts: Are potatoes considered a food that is fit for a king's table?

texts:
Are potatoes subject to the prohibition of בישול עכו״ם? Are they considered foods that are fit for a king's table?

This story I found quite fascinating and I wonder if it has any bearing on this topic

1589 - Sir Walter Raleigh (1552-1618), British explorer and historian known for his expeditions to the Americas, first brought the potato to Ireland and planted them at his Irish estate at Myrtle Grove, Youghal, near Cork, Ireland. Legend has it that he made a gift of the potato plant to Queen Elizabeth I (1533-1603). The local gentry were invited to a royal banquet featuring the potato in every course. Unfortunately, the cooks were uneducated in the matter of potatoes, tossed out the lumpy-looking tubers and brought to the royal table a dish of boiled stems and leaves (which are poisonous), which promptly made everyone deathly ill. The potatoes were then banned from court.
Source


texts: Bought stolen watch that a Gentile stole from another Jew

texts:
If i bought a watch from a gentile and then a few weeks later another Jew, with verifiable proof that this was his grandfathers watch, claims it was stolen, am i obligated to return the watch to this Jew?

In a similar scenario, what if this second Jew has proof as well that the watch was in fact stolen. Am I obligated to return the watch, more so due to the proof, to return it?


texts: Commentaries concerning the meaning of Breishit 1:1

texts:
What do the Rabbis say about the meaning of the beginning of the Tanach – specifically, do they read the first verse as a kind of overview of creation (since Shamayim and Aretz did not exist before light – I know Rashi says that this indicates that we can't read the creation story as indicating the order of creation), or as a literal creation of the chaos that is described in the next verse?

I ask this because I was thinking about the beginning of the Tanach, and realized that Breishit 1:2 begins with a vav that's meaning was unclear to me.


texts: Try to understand the order that Lavan searched Yaakov's tents

texts:
In Bereshis 31:33 the pasuk describes Lavan's search for his idols in Yaakov's tents:

  וַיָּבֹא לָבָן בְּאֹהֶל יַעֲקֹב | וּבְאֹהֶל לֵאָה וּבְאֹהֶל שְׁתֵּי הָאֲמָהֹת וְלֹא מָצָא וַיֵּצֵא מֵאֹהֶל לֵאָה וַיָּבֹא בְּאֹהֶל רָחֵל:
  So Laban entered Jacob's tent and Leah's tent and the tent[s] of the two handmaids, but he did not find [them]; and he had come out of Leah's tent and entered Rachel's tent.

Rashi there explains that when it says Yaakov's tent that really also means Rachel's tent. He further explains (based on the midrash) that Lavan went back and searched Rachel's tent a second time because, "she was one who touches everything."

I'm having a hard time understanding the following

If Yaakov's tent = Rachel's tent why isn't the pasuk consistent. Either call it Yaakov's tent both times or Rachel's tent both times.
If Lavan went back to Rachel's tent after checking Leah's why doesn't the pasuk record things in that order, meaning why is the mention of checking the handmaid's tents inserted there?


texts:
There is a minhag with many chasidim to prepare before davening with psalms, mussar, chasiduth, or any learning to awaken the heart to prayer. Was this a practice of the Besht or was it taken on by later rebbes? We have seen in S.A. 93 that any learning after Oloth Hashachar prior to davening is assur (with 4 exceptions)

  It is permissible to learn until Olot HaShachar. However, once Olot
  Hashachar comes, it is forbidden to begin learning until one has
  prayed. Some are lenient to permit learning after Olot HaShachar
  until close to HaNetz HaChama. Nonetheless, it is permissible to
  learn even after Olot Hashachar in any of the following three
  circumstances:

  if one is learning in the place where a tzibbur will come to daven,
  if one asked a friend who was not learning to remind one to daven before the latest time of Shema and Tefilla,
  or if one was teaching Torah to a group or is learning in a group
  and if there is no concern that one will miss the latest time for Shema.
  Some add that it is permissible if one is not learning in-depth.

(halachipedia.com)

so is there a heter for this behaviour?


texts: Where does the contemporary measurement of a Kezayit come from?

texts:
According to the Nodeh B'Yehuda and the Chazon Ish, in order to calculate the size of a kezayis (which apparently is based on the size of an egg), we must double the size of our contemporary eggs.  (Original text of the Nodeh B'Yehuda can be found below.)

Why do they think that we need to double the size?

Where do they come up with that number?

Why isn't a k'zayit simply the size of an olive?

Nodeh B'Yehuda - צל"ח מסכת פסחים דף קטז עמוד ב

  ובלילה זו צריכין לאכול כזית מצה וכן מרור ולשתות מן ארבע כוסות רביעית של תורה, צריך אני לברר שיעור הכזית ושיעור הרביעית מה שעולה לדעתי שנתברר לי במופת שהוא שלא כדברי הש"ע, כי באמת מבואר בש"ע סימן תפ"ו ששיעור כזית הוא חצי ביצה.# ואמנם לפי שנתברר לי עפ"י מדידה שהביצות המצויות עתה בימינו, הנה הביצה שלימה שבזמנינו הוא רק חצי ביצה מביצים שבהם שיעורי התורה. והמופת הזה כי שיעור חלה הוא מ"ג ביצים וחומש, והתיו"ט מדד שהוא פינט מדה ישנה שמצאתי כאן בבואי לפראג, ואני מדדתי ומצאתי שהוא פחות מפינט, ושוב עשיתי כלי המחזיק שבע אגודלים פחות ב' תשיעית באורך ורוחב ורום מרובע שהוא שיעור חלה המפורש בש"ע בי"ד סימן שכ"ד, והוא על פי חשבון של שיעור מקוה, והכלי זה מחזיק מעט יותר משמנה זיידלך שהוא שני פינט, ואם כן שני שיעורי חלה מכחישים זה את זה, ושניהם הלכה למשה מסיני, כי שיעור מ"ג ביצים וחומש הוא הלכה למשה מסיני, וכן שיעור מקוה הוא הלכה למשה מסיני, ועל כרחך שנשתנה בזמנינו, או שההאגודלים נתגדלו והמה גדולים יותר מהאגודלים שהיו בימי התנאים, או שהביצים נתקטנו והמה בזמנינו קטנים ממה שהיו בימי התנאים. וידוע שהדורות הולכים ומתמעטים ואי אפשר שאגודל שלנו גדול יותר מאגודלים שהיו בימי חכמי ש"ס. ועל כרחך הביצים בזמנינו נתמעטו. ולכן אני מזהיר שעל פינט קמח יקח החלה בלי ברכה, כי לא באתי להקל על שיעורא של התיו"ט, אבל ברכה לא יברכו עד שיהיה שני פינט קמח מחוקים ומעט יותר. וכיון שנתברר שהביצים שלנו נתקטנו על מחציתם, אם כן שיעור זית שהוא חצי ביצה הוא כביצה שלנו. וכזה אשער באכילת מצה ומרור בכל שיעורי התורה. ושיעור רביעית של תורה על פי מדה זו הוא יותר מרובע זיידל של הזיידל הישן שמצאתי פה ק"ק פראג, ובזיידל יש ג' רביעית ומחצה מרביעית של תורה לערך, ופורתא לא דייקינן לחומרא.

 # Actually, what it says is "As for the size of a k'zayis - there are those who say (יש אומרים) that it is half an egg," which apparently refers to tosfos.  The SA himself does not define the size of a kezayith.  (SA 486)


texts:
How many covenants did Hashem make with Abraham?

When reading Bereshit/Genesis, on the Chabad website, one comes across various passages of Hashem's conversation with Abram/Abraham (chapters 15, 17 and 22) and in each passages/chapters, it appears a covenant is being implemented.

What do the rabbis say in regards to the number of Covenants that Hashem made with Abraham?


texts: When would a man have married multiple women on the same day?

texts:
The mishna at the bottom of Ketubot 93b talks about paying ketubot when a man with several wives dies.  (They're paid in order of marriage, which from context means order of kiddushin.)  It then raises the case of marrying several women on the same day, and records that it was the practice in Jerusalem to add the hour and not just the date to the ketubah in that case (so a later court would be able to determine unambiguously the order of the wives).

From the Soncino translation:

  [...] She also may not exact payment except on oath, if all [ketubahs] were issued on the same day then the woman [whose ketubah] preceded that of the other, even if only by one hour, gains [the first right]. And so it was the custom in Jerusalem to insert the hours [in such documents]. If all ketubahs were issued at the same hour and the estate is worth no more than a maneh [the women] receive equal shares.

If the mishna had just said that in that case we add the hours, then I would have assumed that this was a theoretical case.  But it says it was the practice in Jerusalem.  On 94b (h/t ray) the g'mara talks about writing the time in documents in general, but here the mishna seems to be specifically talking about doing so in ketubot.

Marrying more than one person on the same day seems unusual to me, but I am of course far removed from this time in our history.  What circumstances would have led to this happening in mishnaic times?


texts: Seeking advice from our Sages and Tanach about the dangers of 'national polarity'

texts:
Regardless of where you sit on the political divide regarding the situation in the United States it seems as if the country is being devoured by polarity.  I am searching for advice from chazal regarding the dangers of polarity and possible remedies so that we can G-d-Willing restore peace and not lead to endless bickering and name calling and hate.
One source I found compelling was Rabbi Chanina's advice in Pirkei Avot (3:2)
רבי חנינה סגן הכוהנים אומר , הוי מתפליל בשלומה של מלכות, שלמלא מוראה, איש את רעהו חיים בלעו
Can you suggest other sources ?  I am most interested here in National "Shalom Bayis" . I am not interested hearing your side of the political debate. Please keep your responses respectful . Thank you


texts: Are Tefillin allowed to be put in a prison?

texts:
The Shulchan Aruch (Orach Chaim 135:14) states that one should not bring a Sefer Torah into a prison.:

  "בני אדם החבושים בבית האסורין אין מביאי' אצלם ס"ת אפילו בר"ה ויה"כ: הגה והיינו דוקא בשעת הקריאה לבד אבל אם מכינים לו ס"ת יום או יומים קודם מותר ואם הוא אדם חשוב בכל ענין שרי :"

It seems logical that this would also apply to other holy objects like Tefillin. What are the reasons a Sefer Torah is not allowed in a prison?  And therefore, for example, if the reason is that a prison is an unclean place, then it should also apply to tefillin, right?


texts: An old teacher of mine is about to turn 90 and I'm trying to locate a pasuk, which, I think, says: "Treasure the words of a wise man for they are..." or "Heed the words of a wise man, for they are more [valuable?] than [treasure?]". I'm beginning to wonder whether I've confused one or more pesukim.  Any ideas?


texts: Problem of Ribis in giving loan in order to give Tzedeka

texts:
(In order to understand the dinim of Ribis and if this particular case would be problematic I will give a localized example. However please don't close the question or say it's too "local" because the whole point in these questions is to understand the issur of Ribis better and more clearly and how it can be applied to other cases as well.)

A poor person went collecting Tzedeka on Purim. Towards the end of the day he came to a rich person who said that he had already run out of money and had no more to give that day. The poor person proposed the following. He said he'd loan the rich person 100 shekels now in order that he should be able to give it right back to him as tzedeka, and, after Purim, the poor person would come back and the rich person would pay back the poor person the 100 shekels that had been given as a loan. As I understand, if the rich person wouldn't be willing to give over the 100 shekels now as charity that the poor person had just lent him, then there would be no such arrangement to begin with.

Is this a problem of ribis?

Perhaps this similar to the case saying that you'll make a loan to someone only on condition that they give tzedeka to certain organization (which is a problem as I've heard -- no source at the moment).
Or perhaps the 100 shekels in this case being given on Purim could be looked at as a matana (gift) since it's being given as Tzedeka.

(If anyone feels the question needs editing or addtional sources, please feel free to add or edit it yourself. I will bli neder try and go back and post more however I'm putting up the question now in order to hopefully get answers as well as improve upon it.)


texts: Source for bechorot losing/reclaiming priesthood

texts:
At a parshat hashavua shiur that I regularly attend, the rabbi has stated on multiple occasions that the bechorot (firstborn sons of Israel) were supposed to serve the purpose that the Leviim and Kohanim served, but they lost that privelege because they were responsible for the egel hazahav (golden calf). He says that in the times of mashiach, the bechorot will once again take the place as priests.

Does anybody know the source for this statement?


texts:
The word "אֶת" can mark the direct object (as in Gen. 1:1) or mean "with" (as in Gen. 35:14). I recently saw someone ask whether "וְאֶת", the first word of Gen. 17:21, means "and with", which struck me as odd: I'd always thought that that was the direct-object marker. But then I realized that there are two ways to read the verse ("וְאֶת בְּרִיתִי אָקִים אֶת יִצְחָק"):

But with my covenant I'll set up Isaac…
But my covenant I'll set up with Isaac…

Which is correct?


texts:
There is a phrase of self-compliment people use when they find that they have independently arrived at the same conclusion as someone great. It begins with the words "ברוך שכיוונתי", translated according to my estimation as "blessed [-] that I have aligned".

What is the proper ending to this phrase?

What is the exact translation?

What is its source?

When is it appropriate to use it?


texts:
I was reading Let There Be Rain and on page 8 it says the following:

"The world was created for the sake of the mitzvah of bikkurim,..." (Shemos 34:26)

Yet the  Tikkunei Zohar [78b] and Bereishis Rabbah (1:4) says, "The world was created in the merit of the Torah..."

Was the world created for the sake of Bikkurim or Torah?


texts:
I've seen this before on anti-semetic sites - is it really in the Talmud?

  Extracts from the Jewish text the Talmud

  "Just the Jews are humans, the non-Jews are no humans, but cattle"
  Kerithuth 6b, page 78, Jebhammoth 61

  "The non-Jews have been created to serve the Jews as slaves" Midrasch
  Talpioth 225

  "Sexual intercourse with non-Jews is like sexual intercourse with
  animals" Kethuboth 3b

  "The non-Jews have to be avoided even more than sick pigs" Orach
  Chaiim 57, 6a

  "The birth rate of non-Jews has to be suppressed massively" Zohar
  11,4b

  "As you replace lost cows and donkeys, so you shall replace non-Jews"
  Lore Dea 377, 1


texts:
Can anyone please suggest/recommend a pocket set of Mikraos Gedolos besides for the 48 book set Oz Vhadar one? I'm just looking for a pocket chumash with the basic meforshim.
Thanks so much, appreciate the response!!


texts: How can a person become a talmid chacham when he has to work to support his family? It would so difficult, since he is not given as many hours to learn as a kollel yungerman. But is it not possible somehow? What is the key? Proper review?


texts: What historical figures have been identified as 'Amalek?

texts:
Adolf Hitler is often said to have been from 'Amalek. I've even heard it said not only figuratively but literally (how one could know that is a mystery to me).

What other historical figures are associated with 'Amalek, and of those, who was actually known to have been genealogically descended from 'Amalek? Is Haman the last recorded descendant, for example?


texts: Did Rachel really die on the way from Padan Aram?

texts:
Why does Yaakov says that Rachel died when he came from Padan Aram (ואני בבאי מפדן)? Apparently, she died much later, not after leaving from the house of Lavan.
Rachel dies in 35:19, Yaakov departs from Eisav in 33:16, and in the meantime, they were settling in Sukkot and then in Shechem, for a long time already.
So how is it possible to call this whole long process "travelling from Padan"?
(If it were really true that she died on the way, that would imply that Rachel never lived in Eretz Yisroel – and this is how it sounds like from this pasuk.)


texts: Why is "(his) song" in Psalms 42:9 written in the feminine form?

texts: In Psalms 42:9, (his) song is written with a ה yet apparently recited with a ו. Is there a significance to it being written in the feminine form?


texts: How the Israeli Talmud learning was different from Babylonian to cause R' Zeirah to fast?

texts:
The Gemmorah BM 85a:

  "ר' זירא כי סליק לארעא דישראל יתיב מאה תעניתא
  דלשתכח גמרא בבלאה מיניה כי היכי דלא נטרדיה"

  "When Rabbi Zeira ascended from Babylonia to Eretz Yisrael, he fasted one hundred fasts so that he would forget the Babylonian Gemara, so that it would not hinder him from adapting to the unique style of study prevalent in Eretz Yisrael. "

Of course, the two Talmudim look different, the Babylonian describing much more arguments, stories, Agadetah etc, but How the Israeli tradition of learning was different from Babylonian to cause R' Zeirah to fast 100 fasts?


texts: What is the advantage of following the reading of the Megilla out of a scroll?

texts:
The halakha is that the reader of the Megilla needs to read from a kosher scroll. But what is the advantage of following the reading out a scroll?

I see here in the name of the Pri Megadim that "where possible, it is preferable for those listening to have their own kosher Megillah to follow from". Why is that?

Kitzur Schulchan Aruch (141:13) says "in any case, it is proper and correct that each individual has a kosher Megillah so that one can say by oneself word by word quietly in case he did not hear (any) one word from the reader". Is that the reason?

Or is it hiddur mitzva (beautification the mitzva)?


texts: When Israel and the diaspora are out of sync on parshiyot, why don't we take the first opportunity to re-align?

texts:
This year (5772) the seventh day of Pesach is on a Friday, so the diaspora has an 8th day of chag on Shabbat but Israel does not.  The diaspora will thus read Sh'mini on April 21, Tazria-Metzora on Apr 28, and so on through Bamidbar right before Shavuot.  Israel, on the other hand, will read Sh'mini on April 14, Tazria-Metzora on April 21, and so on, waiting until Behar-Bechukotai to split a double (to end up at Bamidbar before Shavuot, as we expect).

There are three double parshiyot between April 14 and Shavuot.  I would have expected the first one to be split in order to get the readings back in sync as soon as possible.  (This would have meant being out of sync for only two weeks.)  Instead, the calendars are not re-aligned until the last of the doubles.  Further, if it were a leap year it would be even worse -- we would be out of sync until Mattot-Masei (h/t DoubleAA).

Why do we delay syncing up past the first double parsha?


texts: What is considered "a case of need" when it comes to violating a double rabbinic prohibition?

texts:
A shvus dshvus (rabbinic prohibition on top of a rabbinic prohibition) is allowed במקום צורך (in a case of need). But what is considered במקום צורך? And is a shvus dshvus allowed for anything besides במקום צורך and the performance of a mitzvah? If so what?

EDIT-for those who want to know what a shvus dshvus is, the Wikipedia link רבות מחשבות gave has a pretty good explanation. As for how I know it's allowed for mitzvah, sick people, and great need, the Wikipedia page says that the Rambam says it (Hilchos Shabbos 6:9). Additionally it mentions it in the 39 Melochos book by asking a non-Jew to do a drabbanun (rabbinic prohibition). And I've seen it a lot in the Gemara (like Tosfis explaining why Rebbi Yehuda would allow first sex on Shabbos since it's destructive. It's somewhere in Kesubos (5b s.v. "Im").


texts:
I've heard several Ashkenazic Jews (particularly those from the Midwest), both religious and secular, who use the word "yochevetzville" as synonymous with "nowhere". (e.g. "Of course he can't find shidduchim; he lives out in yochevetzville".)

What's the etymology of this word?


texts: Is a contraceptive diaphragm considered to be a chatzizah for mikvah immersion?

texts: In comparison with many intrauterine contraceptives, the diaphragm is "readily removable" by the female user between uses. Would an inserted diaphragm be considered a chatzizah for mikvah immersion? If not, would some be machmir to remove it in any case, despite no water reaching that area? If yes, then why?


texts: Sources for Hashem being corporeal/incorporeal?

texts:
I heard of a discussion over Peseach about whether Hashem is corporeal.

Which classical Jewish sources (Talmud/Achronim/Rishonim) offer definitive opinions about this?  (Please cite references!)

I am aware that the Rambam held non-corporeal but I don't know about other sources.


texts: how to survive if you are hanging on to some aveiros

texts: Is there a strategy or saying / quotation (chasidish, chazal, etc.) that addresses what to do if there are some aveiros that one is not ready to give up on but wants to feel good about doing the other mitzvos?  Sometimes these aveiros become big in my mind and I can't concentrate on doing the other things.  I guess it feels like "all or nothing" and I feel like it would be better to not be frum at all.  How to fight this?


texts:
I picked up a (IIRC ArtScroll) sidur (prayer book) in my synagogue one day. It had no indication of ownership in it, but it had some handwritten notes (all in the same hand). Among them were:

Between the blessing "גאל ישראל" and the blessing "השכיבנו" during weekday maariv: "normally, Shimona Esrei should immediately follow גאל, but see vol 10, ¶ 97"
On the words "כנגד כלם" in the passage after the morning blessings on the Tora: "study of Torah = all the mitzvahs above vol 7 p 205"

What multi-volume book is referred to here?


texts: Golden Calf. Moshe asks for forgiveness for the people. But they have not repented?

texts:
The people sinned with the Golden Calf. Three thousand people who worshipped it were slain by the Leviim Shmos 32 (28).

Then Moshe says to the remainder  Shmos 32 (30)

  The next day Moses said to the people, “You have been guilty of a
  great sin. Yet I will now go up to the LORD; perhaps I may win
  forgiveness for your sin.”

Moshe admits the sin to Hashem (31)

  Moses went back to the LORD and said, “Alas, this people is guilty of
  a great sin in making for themselves a god of gold.

And asks Him to forgive them (32)

  Now, if You will forgive their sin [well and good]; but if not, erase
  me from the record which You have written!”

What makes Moshe think that Hashem will forgive them? There is no evidence on the part of the people that have gone through any of the stages of the repentance process.

And indeed there seems to be little forgiveness (34, 35)

  Go now, lead the people where I told you. See, My angel shall go
  before you. But when I make an accounting, I will bring them to
  account for their sins.”

  Then the LORD sent a plague upon the people, for what they did with
  the calf that Aaron made.


texts:
according to Jewish tradition does the mitzva of emuna mean to believe without rational reason (blind faith). Or does it mean to investigate and come to a conclusion based on the evidence.

(hence if the mitzva is blind faith, then if one investigates and comes to a conclusion based on the evidence then he has not fulfilled the mitzva since his faith is based on reason. conversely, if the mitzva is to investigate, then one has not fulfilled the mitzva by blind faith alone.)


texts: I've seen Saying Mashiv HaRuach in the Southern Hemisphere. Similarly, is Birkas Ha'ilanos (ברכת האילנות) said in Tishrei in the southern hemisphere?  That's when the trees bloom.


texts: Where can I find a "Rashi script" Hebrew font with Nekudot available for download? Interested in either free or paid purchases.


texts: What is the origin of the word "shul", meaning "synagogue"? It seems derived from the German "Schule", meaning "school". Moreover, Italian Jews call synagogues "scuola", which also means "school" (here's an example). So why is this?


texts: ורב להושיע instead of רב להושיע in אתה גבור

texts: Siddur Tefila Yeshara (the Berdichever Siddur) has, in the second blessing of the Shemoneh Esreh, ורב להושיע - "v'rav l'hoshea", "and abundant in deliverance".  Literally every other siddur I've ever seen omits the initial vav for "abundant in deliverance".  Is this attested to in any other siddur?  What is the basis for the change?


texts:
Seemingly, there's an idea that honey dissolves flesh (which thereby turns into honey. I don't have a primary source for this, but there is an ibn Ezra story about it). How does this fit in with the Bavli, Bava Basra 3:2, which says that honey preserves flesh? Dissolve would seem to be the opposite of preserve in this context.

(Note: I'm not asking about what modern science says about the issue. I'm asking only about how the two Jewish-sourced statements relate to one another.)


texts: The Four Authorities of a theoretical Halachic Jewish State

texts:
I have found traditionally four types of authorities for the governing/ruling of the Jewish nation:

A Prophet (like Moses or Shmuel)
A Kohen Gadol (Pinchas)
Sanhedrin with Nessi
A King (Saul, David) (I would include Judges here for simplicity).

Throughout Jewish history until the destruction of the second Temple, the leadership wandered from one type to another - sometimes it was a prophet, sometimes Sanhedrin, sometimes a King etc even where the others were present.

I'm trying to imagine a theoretical, pure Halachic (Rambam based) Jewish state where all the 4 authorities are present, distinct and functioning (a prophet is not a king, or Kohen Gadol/the king is not the Nassi of the Sanhedrin).

What would be the leadership and the balance of power/authority/competence between them all, and who can override whom in what questions/realms?

For example, can a prophet or the Sanhedrin invalidate King's decree or King's execution of a מורד במלכות?


texts: How do you tovel a shabbes coffee urn without damaging it


texts: Can one rely on halal combined with vegetarian labels?

texts:
i understand that halal can not be trusted for meat, but what about items that are certified halal and certified vegetarian? There are many vegetarian curry pastes and other spice pastes that can be found that are both certified halal and vegetarian but don't have a kosher hechsher.

Pastes are in sealed tin cans. They say they are processed in facilities that process nuts and sesame. There is no milk or dairy in them.


texts: Do cremated remains contaminate with tumas mes?

texts: If a body is cremated, do the ashes transmit tumah as do other human remains, or does cremation render the body no longer tamei?


texts:
I would love to get a semicha online. ( I have a job and family)
I am looking at it as a mile-stone (a degree I am proud of), not as a source of parnasa .
Any program you know which is trustworthy?
I am sharp in understanding and relating halacha and have an excellent memory, yet I have dyslexia. (still make many mistakes reading regardless of how much I try)
Please provide me any guidance and support.
Shavoa Tov


texts:
I recall of a story where a Rabbi during the time of the Tosafists who personally killed many Jewish children in order to save them being raised in the Christian faith.

Anyone know source?
Additionally, why was this permitted?


texts:
I have heard that Rav Nachum Rabinovitch, shlit"a, (who, IMSMC, is strict regarding using tea bags/cold essence to make tea on Shabbos, even in a kli sheni [lit: second utensil]) is lenient with regard to Israel's Wissotsky teas because the tea leaves have purportedly already undergone a process of bisul (cooking) and ein bishul achar bishul (There is no halachic problem of cooking pre-cooked items on Shabbos. Lit: There is no cooking after cooking.) I was curious to confirm if this is indeed the case that Wissotsky has a unique processing technique distinguishing it halachically from other brands of tea. How and why do they process their teas differently?

From their website, I see no indication or mention of any bishul process distinct from other tea-makers. Does Rav Rabinovitch perhaps side with the Ra’avya (ch. 197, p. 256) against the Yere'im (ch. 274, 134b; see Shulchan Arukh 318:5) and rules that ein bishul achar afiyah (There is no cooking after baking)? The sense from their site is that no significant heat is employed to justify such an interpretation either, even assuming that leniency. Do they indeed employ a greater level of heat than other tea manufacturers? Can anyone confirm/deny this ruling and reasoning of Rav Rabinovitch?

(Related: Source for heter for making tea on Shabbos)


texts: Does food absorb a chametz ta'am if there is no heat (or equivalent) involved?

texts:
This is a case where I am fairly certain that I know the practical halacha, but don't understand the issues underlying the practice.
Let's say you chop up some apples and nuts before Pesach on a chametz cuttingboard (that hasn't been used for several days prior), with a chametz knife (same), and store it in a new, never-used glass jar in your fridge.  Can the apples and nuts be used on Pesach, for example as charoset?
My (limited) understanding is that the ta'am of a food is only transmitted from a vessel or utensil into the food item if heat is applied, or if the food has an intrinsic "sharpness" (like onions or radishes).  And in any case the ta'am of the chametz would be stale at the time the food is prepared.  Furthermore, we know that before Pesach chametz can be batel.  So it would seem that there is really no reason one could not use such food on Pesach.  And yet, I am sure that everyone would agree it may not be done.  What am I overlooking?
A follow-up question:  What if instead of charoset, you are making home-made sauerkraut?  Again there is no heat, and no intrinsic sharpness in the cabbage.  The only difference here is that the chopped cabbage is pounded to soften it and bring out the brine, before being allowed to ferment.  Does either the act of pounding, or the natural fermentation process, behave analogously to heat insofar as the transmission of ta'am is concerned?


texts: Do any Rabbis discuss experiencing sadness after producing a chiddush?

texts: In conversation with a friend he relayed to me that after working for a long period of time on producing a chiddush or novel torah insight, once the chiddush is completed he often feels a profound sadness or depression. I am curious if any published Rabbis have written about similar experiences related to post-chiddush emotions (positive or negative).


texts: How was the creation story captured/revealed exactly?

texts: How were the first few pages of the creation story captured/revealed? That is, who first heard it or created it or was it revealed to, and in what detail was the first 7 days of creation laid out at first before it was written? Or was it written while it was revealed, etc.


texts: Amount of words to speak during one's lifetime

texts:
I read somewhere that, "Every person is granted a certain amount of words to speak during his lifetime, except for that which pertains to Torah and mitzvos. Thus, every person can add some years to his life by carefully choosing went to speak."

Does anyone know where the source for this can be found?


texts:
I have been a Ba'al Kri'ah (Torah reader) for the past approx. 30 years. I try to be diligent about both word pronunciation and proper trope. There are several places where accenting the wrong syllable on the word changes its meaning (e.g - Ve na TAT ti = I gave vs. Ve na ta TI = I shall give). Likewise, there are numerous places where the worng trope can change the meaning of the verse.

Most gab'im know to correct the Torah reader when the word is incorrectly pronounced, except for the accenting shift as mentioned above. Few, if any, know to correct incorrect trope that changes the verse meaning.

Aren't there minimal requirements for being a gabbai for Torah reading? Is there an effective way to train people to become competent Gabba'im for performing this important job?


texts: Is there any reason a Jewish woman should not shake hands with a non-Jewish man?

texts:
My question refers to the custom of certain groups to prohibit all physical contact between men and women who are not spouses or related.

Although it is clear enough that Jewish men should not touch women for reasons of niddah, is there a sound, halachic reason that a Jewish woman could not touch a non-Jewish man?

I am referring to non-affectionate touch, such as sitting next to someone or passing. (May be better to avoid the example of "handshake" because that brings in a lot of other considerations.) It would be interesting, though, to hear clear halachic reasons that "affectionate" touch (such as a hug) is also prohibited, which I assume it is.


texts:
Who knows one hundred six?
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: Skin of chicken like chicken meat itself?

texts:
In terms of dinei baser b'chalav and other nafka minas for if something is considered baser or not what does the status of the skin on top of chicken have (the skin that is cooked together and often eaten with the chicken meat itself.) Although the issur baser b'chalav by chicken is anyway m'drabbanan so the nafka minas might not be so many however perhaps the skin although it might still ossur from the point of the issur of baser b'chalav still it might not have the din of "baser" making it more disconnected from the issur (might be considered now "two d'rabbanans if we'd be dealing with a shailo of baser b'chalav.)

The SA in YD Siman 87 SIf 7 already deals with cases where one wouldn't be chayiv on the issur of baser b'chalav. Over there "oir" is counted among the things. However since the Shulchan Aruch is seemingly discussing animal meat since it uses a lashon of "patur" therefore I want to know if chicken skin is any different. Again the nafka minah would be difficult to find since chicken is itself a d'rabbanan. If the skin of the chicken itself is not considered to be like the baser but would still create an issur of baser b'chalav to some degree then perhaps it would be 2 d'rabbanans. Maybe that would be the application in terms of chicken skin based on Siman 87 Sif 7. However I'm in doubt as to whether it's speaking about an edible skin which might be different. Although as pointed out in the sif there it lists other parts of the animal which are in fact edible.


texts: Second and third person at beginning of Mishpatim

texts: The start of Mishpatim (Exodus 21:2-6) discusses the Hebrew slave. It starts with "Ki sikneh eved ivri" - "When you will buy a Hebrew slave", referring to the master in the second person. The remainder of passage uses the the third person for the master, as in "Im adonav yiten lo isha" - "If his master will give him a wife". Why the change?


texts: What is the Jewish understanding of Micah 5:1

texts:
I listened to a debate between a Rabbi and Christian scholar.  The Rabbi quoted the end of the verse (2 in the Christian's English Translation) pointing out that Christians often quote this verse to say Jesus was the messiah; but, they neglect the end of the verse.
It made me curious about the end of the verse and Hebrew understanding of it.
The internet is full of commentary on this from a Christian or Messianic perspective.  Most Jewish commentary on this passage addresses the matter of whether Jesus was from Bethlehem; but, I have found little to nothing that addresses the meaning or understanding of the end of the verse from a Jewish perspective.
First, is Mechon-Mamre a recognized Jewish source and translation?

א  וְאַתָּה בֵּית-לֶחֶם אֶפְרָתָה, צָעִיר לִהְיוֹת בְּאַלְפֵי
יְהוּדָה--מִמְּךָ לִי יֵצֵא, לִהְיוֹת מוֹשֵׁל בְּיִשְׂרָאֵל;
וּמוֹצָאֹתָיו מִקֶּדֶם, מִימֵי עוֹלָם.
1 But thou, Beth-lehem Ephrathah, which art little to be among the
thousands of Judah, out of thee shall one come forth unto Me that is
to be ruler in Israel; whose goings forth are from of old, from
ancient days.

Second, what is the Jewish understanding of what this verse says and means?


texts: How can the 10 Sephirot be understood in practice?

texts:
I more or less understand the theory behind the 10 Sephirot, but what are practical examples that could help me deepen my understanding?

UPDATE

I refer to these 10 Sephirot

For example, Chesed represents kindness and love. How do I find this information useful?


texts: How to answer practical questions on the street

texts:
I don't know how common this is, but I've occasionally been approached on the street by regular people whom I do not know (who presumably make the assumption that since I wear a kippah, I'm a rabbi) who then go on to ask me halachic questions. While I try to be helpful, I do employ the CYLR warning. (most of these folks are presumably not Orthodox and I'd rather avoid offending their sensibilities, even if it means the answers they get from a rabbi are not as appropriate as we might expect).

Does anyone have a good/better way to deal with this type of occurrence?


texts: who is Rabbi Menashe Klein referring to (a "religious" psychologist who wrote a forbidden book)?

texts:
Rabbi Menashe Klein in Sefer Bais Rahel on page 144 when discussing the dangers of psychologists (marriage counselors) says:

  וכבר נשמע על אחד מהם שכינה עצמו רב ודתי וחרדי מאד מאד, שכתב כביכול ספר [פסול] הדרכה בעניני אישות ואף קיבל הסכמות, ובעניותי יצאתי אז נגדו ונגד הספר פסול שכתב, וב''ה וב''ש שבעוד לא זמן רב נתגלה קלונו ברבים ונאסר ע''י הממשלה במאסר על שעשה מיני נבלות, שלא יאומן כי יסופר.

That is, one person who called himself a very religious Rav wrote a book about marital relations and received approbations, and I (Rav Menashe Klein) opposed him and his book, thank G-d his disgrace was publicised and he was imprisoned by the government.

who can this be (the man, the book) referring to?


texts:
Exodus 18:2:

  וַיִּקַּ֗ח יִתְרוֹ֙ חֹתֵ֣ן מֹשֶׁ֔ה אֶת־צִפֹּרָ֖ה אֵ֣שֶׁת מֹשֶׁ֑ה
  אַחַ֖ר שִׁלּוּחֶֽיהָ׃

  And Jethro, Moses’father-in-law, took Zipporah, Moses’wife, after he
  had sent her away

In the Bible, the term שלח when mentioned in this context regarding women is also a term that implies divorce, as we see in Deuteronomy 24:1:

  כִּֽי־יִקַּ֥ח אִ֛ישׁ אִשָּׁ֖ה וּבְעָלָ֑הּ וְהָיָ֞ה אִם־לֹ֧א
  תִמְצָא־חֵ֣ן בְּעֵינָ֗יו כִּי־מָ֤צָא בָהּ֙ עֶרְוַ֣ת דָּבָ֔ר וְכָ֨תַב
  לָ֜הּ סֵ֤פֶר כְּרִיתֻת֙ וְנָתַ֣ן בְּיָדָ֔הּ וְשִׁלְּחָ֖הּ מִבֵּיתֽוֹ׃

(Sefaria translation)

  When a man taketh a wife, and marrieth her, then it cometh to pass, if
  she find no favour in his eyes, because he hath found some unseemly
  thing in her, that he writeth her a bill of divorcement, and giveth it
  in her hand, and sendeth her out of his house,

The verse in Shemot seems to have a similar context, in that Moses "sent Tziporah away" which seems to imply divorce.

Were they divorced? If yes, then why is she called "Moses' wife" if she is not actually his wife any more?


texts: What is the purpose of the bowing in the Amidah?

texts:
We bow in the Amidah as it says in Sh O, O Ch 113 (1)

  These are the blessings at which we bow: In the Shemoneh Esrei at the
  prayer of Avot and at the end, In Modim in the beginning and at the
  end.

I was told in a shiur that the purpose of bowing is to give homage. If so, the obvious questions are: why only these two blessings and why at the beginning and the end.

So my questions are:

(a) what is the purpose of the bowing in the Amida

(b) how does this reason explain why bowing is only for Avos and Modim

(c) why at the beginning and the end of these blessings?


texts: Birkas haTorah: Can you read any piece of Torah?

texts: When we make birkas haTorah in the morning, we follow it up with Bemidbar 6:24-26 (יברכך...), followed by the beginning of Peah in the Mishna and Tosefta. Do those sections need to be read? If I wanted to bentsch birkas haTorah in order to learn something specific, can I make the berakha and then just launch straight into what I wanted to learn?


texts: "Ambrosiana manuscript" purporting to be Chayei Yehudah by Leon de Modena

texts: Have any Orthodox Rabbis held or do hold that the "Ambrosiana manuscript" purporting to be "Chayei Yehudah" by Rabbi Leon de Modena is in fact that work by him, or is even his work altogether according to any Orthodox Rabbis?


texts: Does a Sefardi Yeshiva Bachur need to light his own Chanukkiyah?

texts: In Yeshiva does a Sefardi Bachur need to light their own personal Chanukkiyah or can they rely on their father lighting? And if they can rely, can one light one anyway?


texts: Can a smartphone count as a sefer for stacking purposes?

texts:
Considering that, these days, you can have quite a bit of Torah on cellphones (indeed, on my iPhone I have all of Tanach, Siddur, Halachic works, Jastrow dictionary, etc.), is it possible to make an argument that phones could count as a sefer in terms of stacking?

Essentially, one is not supposed to put other things on top of sefarim. Indeed, one should not even stack a "less holy" sefer on top of a "more holy sefer" (although the Rama states, I believe, that anything that is bound and not written on klaf all have the same status). Thus, where would a phone with Torah on it fall in this spectrum?

Maybe it would make a difference if the Torah was actually up on the screen at the time of stacking? Or perhaps it wouldn't, and a phone could not count as something of a sefer in any circumstances whatsoever?

Anyone see any sources that discuss such a thing? Can you place/stack a phone on top of a sefer?


texts: What is the source and meaning of the word מהול?

texts:
I am trying to get to the bottom of what the word מהול means in the context of being circumcised.

I can't find it used in Mishna or Talmud, but by the Rishonim and Medrashim it is commonly used to mean someone who was circumcised. I did not search gaonic works.

My question is twofold. If there is a dikduk reason, and this is simply a version of מילה, I'm curious what the rule is and why the word was seemingly never used by chazzal.

Possibly the word implies something else. Here are a couple of suggestions.

In Nach the word is found in Yeshaya 1 22 where Rashi comments:

  מהול מעורב ואין לו דמיון במקרא ומ''א פותר לשחוק אמרתי מהולל ( קהלת ב' ב' ) מעורבב :

Which would work as far as the person with the mila is now mixed into society.

In maseches דמאי the phrase מחל ושותה is used which Bartenura in one explenation ties back to that verse in Yeshaya and says מיחל is the same as מיהל and it means מוזג. I guess that is similar enough to Rashi.

This is all just a suggestion. My question stands as what is the source and meaning to the usage of this word in this context.


texts: Why is the additional phrase "bruch Shem Cavod Malcuto Layolam Vaed, a non Torah addition, added to the chanting of Shema before the chanting of the vahavta?


texts:
I have seen the phrase "for the sake of Heaven" / "in Heaven's sake" / לשם שמים multiple times both in the Gemara and in discussions here on Mi Yodeya.
Examples here, here and here
I have a problem understanding this concept. Can anyone provide a concise definition ?
How can we do anything for the sake of Heaven ? We, individually, are frail, small and mortal and not very significant in the grand scheme of things, certaintly compared to Heaven, so how then can anything we do have any influence on Heaven's sake one way or the other, for good or for bad ?


texts: May I change Megillot in the middle of reading Purim Megillah?

texts:
I read the majority of Megillat Esther in my shul.

At night, a few teenagers like to read a few verses from the Megillah, as well. Last year, I used my personal Megillah. When one of the boys came up to read his portion, he looked at my Megillah and was completely lost because the layout in my Megillah was not the same as the shul's Megillah that he had practiced from. (The teenagers are novices, so they can't transition as easily as I can.)

While I didn't do it, I'm wondering if it would have been permissible for me to switch the Megillah in the middle of the reading and use another Megillah? Or must run read only from one Megillah?

Possible considerations / problems why not:

People may think that the first was passul (non-kosher)
Intention was to read from the 1st one and bracha was made on that
Tircha Detzibbur
Unnecessary interruption (hefsek)


texts:
In שמואל א יט it says in reference to David's escape from Saul:

וַתִּקַּ֨ח מִיכַ֜ל אֶת־הַתְּרָפִ֗ים וַתָּ֙שֶׂם֙ אֶל־הַמִּטָּ֔ה וְאֵת֙ כְּבִ֣יר הָֽעִזִּ֔ים שָׂ֖מָה מְרַֽאֲשֹׁתָ֑יו וַתְּכַ֖ס בַּבָּֽגֶד׃
Michal then took the household idol, laid it on the bed, and covered it with a cloth; and at its head she put a net of goat’s hair. (Sefaria, using the JPS translation)

Why did David have a household idol?


texts:
I don't know the names of the different hats worn by various Ashkenazic Jewish people. I know the term "Streimel", and I obviously know what that looks like, but I don't know what's the terms for:

-The flat top hat worn by Chassidish people (regular days)

-The bent hat worn by Lubavitcher Chassidim.

-The hat worn by contemporary Litvish people.


texts: When one makes a Bris after Shacharis, he wears Tefilin. If a Bris is made later on in the day, does he wear Tefilin? Why or why not? And if he does, does it require a second Bracha?


texts: Why do some people require shaking Arba Minim (four species) in the Succah?

texts:
Related (but not a duplicate of) the old question here inquiring the logical connection between Arba Minim and the holiday of Succot.
My question is in a slightly different vein - if the Arba Minim symbolizes the water libation that took place in the Temple, and is therefore thematically valid for the same timeframe, but not related to the Succah itself (which were to commemorate the divine clouds in the desert after the exodus), why do some prefer/require to fulfill the Mitzvah of Arba Minim in the Succah?


texts: I removed a Mezuzah without knowing what it is, what should I do?

texts:
Background:

Next to the door of a new flat there was a roll of paper inside some plastic wrap. I didn't know what it was, so I took it down to inspect it.

Inside I found a roll of very stiff paper and Hebrew writing. A quick Google search and I learn that this is a Mezuzah. I don't know much about the Jewish faith, and I don't want to cause any more harm then I may have already.

This is a rented flat, I believe the landlord had the Mezuzah placed there in accordance to their faith.

Question:

In such a case would a non-Jew be "qualified" to simply put the Mezuzah back where it was, or should something else be done with it?

(I was linked to this question, which is very close to this one, the main difference being that I have removed the Mezuzah from its place, not know what it was until I looked it up on Google.)


texts: What happens in a modern Jewish liturgy?

texts:
Forgive me for using the word liturgy, I'm not sure if that's the correct terminology in Judaism but it sums up the sort of information I'm looking for.

Most of my knowledge of what happens in a synagogue comes from the movies and pop culture, so my knowledge is incredibly vague and choppy.

What is it like to go to a Synagogue Saturday worship service (again, sorry for the Christian terminology)? What happens? Is there a cycle of readings from the scriptures which get followed according to the day of the year? Or is the rabbi free to choose to preach on whatever he wants to? How much focus is given to preaching, the Torah, the other scriptures, the Talmud, the Mishnah, the Midrash (Forgive me again, I'm using these words without knowing exactly what they are).

Do you sing songs? If so, are the songs very liturgical such as the psalms, or do you sing more modern "invented" songs?

Are there prayers? If so does only the rabbi pray or does someone from the congregation come up and pray?

Are there traditional blessings performed? (I heard somewhere that the "live long and prosper" gesture that spock does with his hand in Star Trek is actually a Jewish blessing)

Is everything done in Hebrew? Or is everything done in the vernacular? Or is there some other language used (Aramaic?)? Perhaps there is a mix of languages?

I've asked a lot of questions just to get across the sort of information I'm looking for but I don't expect direct answers to all of them. I'm just interested in getting an outline of what happens when Jews come together on Saturday in a Synagogue.


texts: How did the Levites erect the mishkan at each stop if they couldn't the first time?

texts:
In Exodus 39:32–33, the Jews finished building the various parts of the Tabernacle and brought them to Moses. The commentary of Rashi:

  They brought the Tabernacle, etc., because they couldn't put it up.… No one could raise it because of the weight of the boards [that formed the walls] that no one had the strength to put upright, and Moses raised it.

That's good and well for the first time the Tabernacle was raised. But it was dismantled and raised again every time the Jews stopped along their travels through the desert (Numbers 10:17, 21). Rashi there (verse 21) explains that it was the descendants of Gershon and Merari who put up the walls — certainly not Moses, then (Exodus 6:16–20). How did they put it up in all their travels if they were unable to the first time?


texts: PTIJ: Why was spread created during Erev Shabbat?

texts:
Pirkei Avot 5:6 says:
עשרה דברים נבראו בערב שבת ... והשמיר
"10 things were created on Erev Shabbat. (among the list is) the schmeer ("spread" - as in "a schmeer of cream cheese on the bagel."
Why were spreads specifically created on Erev Shabbat? If it was so that you could use it as part of the Shabbat meal, I don't see the purpose of that as it is a melacha (memarech) to spread on Shabbat.

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


texts: Does one need to file one's nails in the same order used when cutting one's nails?

texts:
See this M.Y. question  related to the order for cutting one's nails.

Does one need to follow this same order when one files or paints (manicures) the nails, or does it only apply to cutting?

The SHulchan Aruch that discusses the concept of having an order for cutting nails is written with regard to cutting nails for Shabbat and Yom Tov. I understand that this is related to beautifying one's body / appearance. If that's so, then filing / manicuring one's nails seems to fall in the same category / reasoning.


texts: He Hayedyia before the letter Chet. Segol or Patach?

texts:
in Achare Mot the verses say:

וְהִקְרִ֖יב אֶת־הַשָּׂעִ֥יר הֶחָֽי׃ כא וְסָמַ֨ךְ אַהֲרֹ֜ן אֶת־שְׁתֵּ֣י יָדָ֗ו עַ֣ל רֹ֣אשׁ הַשָּׂעִיר֮ הַחַי֒

The first occurence on the end of a verse is Hechay, and the Second with a weaker interruptive pisuk is Hachay.
What is the reason of the difference.
The Minchat Shay addresses this and if I understand, he doesn't explain it grammatically but gives a mnemonic to remember.

את השעיר החי – קדמאה בסגול תניי בפתח וחד פסוק סימן (ר״ל כמו מן הם המדברים בתיבה השנייה ה״א בפתח כן החי תניין בפתח וכמו האנכי הריתי בתיבה הראשונה הה״א בסגול כן החי קדמאה בסגול, ובדעת האחד נודע השני ולא כדוחק המהרש״ד בת״ס שלו, ולי בחרתי הסימן החכם עניו בראשו, והכסיל בחושך הולך.) הם המדברים סימן אחר האנוכי הריתי.

Is there despite that a logical explanation?


texts: In Maoz Tsur should it say תִכּוֹן בֵּית זביחתי instead of תִכּוֹן בֵּית תְּפִלָּתִי

texts:
The word  תְּפִלָּתִי in the poem Maoz Tsur seems out of context:

תִכּוֹן בֵּית תְּפִלָּתִי וְשָׁם תּוֹדָה נְזַבֵּחַ

לְעֵת תָּכִין מַטְבֵּחַ מִצָּר הַמְנַבֵּחַ

אָז אֶגְמוֹר בְּשִׁיר מִזְמוֹר חֲנֻכַּת הַמִּזְבֵּחַ:

There are two references to korbonos נְזַבֵּחַ and הַמִּזְבֵּחַ so the word זביחתי would seem more appropriate than  תְּפִלָּתִי.


texts: Is there an order to the 6 daily remembrances?

texts:
In my siddur I find a list of 6 daily remembrances. But they seem to be out of order, for example Sabbath is last when it was commanded before the incident with Miriam. Is there a reason for this order or is that just the way it was printed?

http://www.tumms.org/six_remembrances.htm


texts: What are the Shir Shel Yom for Yamim Tovim?

texts: I recently came across Sukkah 55a, which lists the Shirei Shel Yom for Chol HaMoed Sukkos. Are there any other Gemaras which discuss the Shirei Shel Yom of other Yamim Tovim? What are they? Are there any that we have a tradition for which are not in the Gemara?


texts:
If one has hiccups, and needs to make a beracha, is it a problem?

There are high chances that some words will be split and mispronounced...


texts: Does the blessing "Poke'ach 'Ivrim" contain an allusion to the ill effects of bribery?

texts:
One of the Blessings of the Morning says that God

פּוֹקֵחַ עִוְרִים
opens [the eyes of] the blind

(Sefaria community translation)
This phrase is an almost exact reversal of the Torah's description (Exodus 23:8) of what bribery does:

וְשֹׁ֖חַד לֹ֣א תִקָּ֑ח כִּ֤י הַשֹּׁ֙חַד֙ יְעַוֵּ֣ר פִּקְחִ֔ים וִֽיסַלֵּ֖ף דִּבְרֵ֥י צַדִּיקִֽים׃
Do not take bribes, for bribes blind the clear-sighted and upset the pleas of those who are in the right.

(JPS 1985 translation, from Sefaria)
Clearly, whoever composed this blessing was well aware of this verse, so I'm wondering if the allusion was intentional, and if so, what the intent is. It would seem that the plain meaning of the blessing refers literally to visual blindness, while the verse refers figuratively to the muddling of clear reasoning. Despite that, is what we're thanking God for every morning supposed to be either a remedy for bribery or something that bribery undermines?
Do any commentaries on the Siddur explain a relationship between this blessing and this verse?


texts: Why were Chanaya, Mishael and Azarya consigned to a furnace specifically?

texts: To the best of my knowledge burning as a punishment is not associated with a furnace anywhere in Tanach. I am not aware of any parallels in ancient near eastern religions either. I would like to know if any commentaries explain why Nevuchadnezzar chose to consign those who chose not to bow down to his statue ie Chanaya, Mishael and Azarya to death by burning in a furnace specifically (Daniel 3:6, passim and see Yirmiyahu 29:22)


texts: May one etch punctuation and trop into a sefer torah?

texts: Is a Torah still kosher if various annotations are scored into the parchment? To be clear, I am asking not about writing annotations, but scratching them into the parchment.


texts: Marriage between followers of different Hasidic courts

texts:
I know that high-profile marriages between followers of different Hasidic courts occur -- such as the Belzer Rebbe, Rabbi Yissachar Dov Rokach and one of the Satmar Rebbes, Rabbi Aharon Teitelbaum each marrying a daughter of Rabbi Moshe Yehoshua Hager, the Vizhnitz Rebbe.

My questions is:  When this does happen is there a general rule that has been published by Hasidic Rebbes/Ravs that the woman follows the Hasidic traditions of her husband's Hasidic court?


texts: Would I be allowed to sell my Chametz alcohol during the Prohibition?

texts:
During the Prohibition in the United States, owning alcohol was permitted, though selling it was prohibited.

If I had a barrel of Vodka which I bought before the prohibition was made law, would I be allowed to sell it to a non-Jew for Pesach (Dina Demalchusa)?


texts: It seems clear from the Rama, MB, and other sources (as well as from most printed siddurim) that Pirkei Avos is said in the synagogue at Shabbos Mincha as part of the tefillah in the summer months, and Barchi Nafshi in the winter. Are there any synagogues (other than yekke shuls) that still follow this? It seems from most siddurim that it is done before Aleinu (I also have seen this done at Breuer's, which is generally a good source for minhagim) so I'm specifically interested if there are other shuls that still do it this way?


texts: Why does one have to put on Tefillin every day?

texts:
Technically, one should wear Tefillin all day. We don't, since we can't keep ourselves clean the whole day.

But we still put it on once a day during Shacharis, since we can presumably keep ourselves clean for such a short period of time.

But lets say one didn't put on Tefillin by Shacharis. Say one was sick, or forgot them at home, or wasn't allowed to due to Tisha BeAv.

The Halacha is one should put them on sometime during the day (or Mincha). Why?

What's the source for our current practice that "one should not let a day go by without wearing Tefillin"?


texts: What justifications are there for not moving to Eretz Yisrael?

texts:
The Gemara in many places is clear that there is some level of mitzvah to live in Israel. This is also the accepted consensus among the rishonim. In the past, it was very difficult to move to Israel, as the journey alone had many dangers, and no one knew what would await them when they arrived in the desolate land. However, nowadays it is very simple to move to Israel, and one doesn't even need to pay for the 12-hour flight there. It's not even difficult financially as Israel has a growing economy, and parents do not need to pay for their children's tuition.

So what justifications are there for not moving to Eretz Yisrael?

Some say that the Mitzvah to live in Israel is only a Mitzvah Kiyumis, so one is not obligated to fulfill it, but what evidence is there for that position? How do we even know such a concept exists? Every man has to learn torah, daven, wear tefillin, eat in the sukkah, etc. so why should yishuv eretz yisrael be different?


texts: How to find a copy of mesechta Derech Eretz online

texts:
How to find

מסכת דרך ארץ רבה and מסכת דרך ארץ זוטא

online in text and/or scan of a digital print?

(Wiki: https://he.m.wikipedia.org/wiki/מסכת_דרך_ארץ)

I found this but can not copy the text.
http://maagarim.hebrew-academy.org.il/Pages/PMain.aspx?mishibbur=620000


texts: Most or all Jewish holidays have an extra day in the Diaspora, to accomodate for sfeike deyoma, so why do we not count two numbers each day of sfira?


texts: Why do nusach Ashkenaz shuls outside of Israel skip reciting the korbanot section of davening?

texts:
According to this article reciting parashat hatamid is considered a chiuv deoraita (biblical obligation) at least by Rabbeinu Yonah ( more than can be said about most other parts of davening). Yet in my experience, most nusach Ashkenaz synagogues outside of Israel completely skip that section. They begin with birkot hashachar, continue with le'olam yhei adam and shma', and then after the berakha of mikadeish et shimcha barabim they skip a bunch of pages straight to Rabbi Yishmael omer.

What is the reason that many shuls skip over this section and how do they justify skipping a section that (at least according to one opinion) is more important than most of the other parts of davening that they actually do say?

The reason I am focusing on nusach Ashkenaz synagogues outside of Israel is because in my experience Sephardi synagogues do say the korbanot and in Israel most Ashkenazi synagogues start with Rabbi Yishmael omer (presumably people say korbanot before getting to shul). My question is not meant to be limited to Ashkenaz shuls in chu"l.


texts: Are enclosed modes of transportation domains?

texts:
Do the laws that pertain to domains apply the same way to enclosed modes of transportation?

Eg:

If one begins a meal on a high speed train in one city, but finished the meal in another city, does one Bentch?

If one is on a cruise ship through Shabbath, is one prohibited from carrying in open areas? Is one permitted to carry within one's quarters or within a dining/community room?

The above are examples. If general principles cannot be applied, then that's a valid answer, and there is no need to answer these individually for the purposes of my question.


texts: Why in the Temple were the meal offerings that were unleavened, kneaded with warm water?

texts:
The meal offerings in the Temple (that were unleavened – matzo) were kneaded with lukewarm water Rambam Maaseh Hakorbonos - Chapter 12
Halocho 21 despite the fact that this accelerates leavening. We are not worried that they may become leavened because the kohanim are very eager to do their jobs.

Contemporary matzo manufacturers would not dream of letting anything get lukewarm. See quotes from here

  An extra water cooling unit for the ‘mayim’ ‘shelonu’ maintains a
  constant low temperature for the dough.

  An exclusively designed mixer, only used for Passover Matzos, ensures
  a perfect mix with no flour residue and no heat development on beaters
  and bowls.

  Air-conditioning in the Passover area maintains a low ambient
  temperature before the Matzos enter the oven.

So why did they use warm water in the Temple?


texts: Is counting the Omer nowadays considered a time-bound Mitzva that women are exempt from?


texts: Did people ever place actual physical stumbling blocks before the blind?

texts:
I know that the prohibition against placing stumbling blocks before the blind has been understood to be a prohibition against misleading or causing people to sin, but the simple meaning of the text is to not put an actual physical stumbling block in front of a blind person.

All rules are written for a reason.  Torah rules even more so.  Many were written to separate Jews from other ancient Near Eastern peoples.  Is this an example of one: did the Jews' neighbors literally place stumbling blocks before blind persons?  Even if there's no external historical evidence of this, are there Talmudic references to these practices of non-Jews or pre-Jews (or G-d forbid, of Jews)?


texts: At what point may one use an item belonging to someone else that was accidentally taken by him?

texts:
Someone who was on a supermarket check-out line accidentally took the bag of groceries belonging to another customer. He noticed this bag only when he got home. He is uncertain if the bag belongs to the customer before or after him.

He called the store, gave the store info about when he shopped there and thought that they might have a record of the transactions, in a way to track down the two customers. Unfortunately, both customers paid by cash, so there is no record.

He posted an "ad" on the community's lost-and-found web site hoping that someone may respond. It's been about 3 weeks, and he has posted several ads. No response.

It seems that the items don't really belong to the store, as a customer has paid for them. How long should he post these ads? Can he use them, as we may assume ye'ush - the lack of a response, perhaps, indicates that these items are hefker?


texts:
The Megila says that there were six golden and silver beds on a alabaster floor " מִטּוֹת זָהָב וָכֶסֶף עַל רִצְפַת בַּהַט וָשֵׁשׁ"
However there were seven ministers as it says "שבעת רואי פני המלך"
Where did the seventh minister sleep?

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


texts: Water from hydroelectric plant for netilat yadayim?

texts: The Shulchan Aruch OC 160:2 rules that water with which one has done "melachah," is disqualified from netilat yadayim. Does this include water which has flowed downstream from a hydroelectric plant?


texts:
According to Rav xkcd (an oft quoted authority in Bam), the universe was written in perl. Since the Torah is the blueprint of creation, it follows that it must contain a Perl Programming manual. Where is it?

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


texts: Was the Chumash ever translated into Old Persian or Avestan? If not what about any other parts of the Tanach?


texts: How Much Pesukei D'Zimrah is Customary for a Non-Minyan?

texts:
In attempting to gradually learn the traditional siddur I have slowly been increasing the amount I pray from the Pesukei D'Zimrah every few days with the belief that eventually I should pray the whole section each day. However, seeing as it is exceptionally long, I have to wonder if I am correct that reciting the whole section is typical and/or obligatory. In my Koren Siddur some notes indicate the key parts, especially for situations where time is limited. However, my question is slightly different and I'd like a more direct answer.

How much of the Pesukei D'Zimrah is customarily recited, by an Orthodox individual, when not in a minyan (do not include details relating to the parts that are generally noted as designated for a minyan, i.e. the half kaddish near the end)?


texts: What was the justification for selling Joseph into slavery?

texts:
In Parashat Vayeishev, the story is recounted about how the children of Jacob conspired to kill Joseph. The explanation is that they judged him to be guilty of several violations and deserving of death. Reuven then convinced them not to kill him but just throw him in a pit and then eventually sell him off into slavery.

While death is in fact a punishment mentioned in the Torah, slavery isn't.
Also how can you just sell someone else into slavery, without their consent?

What was the brother's justification for this?


texts:
We know that if a man has relations with a non-Jewess, the halacha is

A zealot may kill him in the act (Sanhedrin 82a).
Both R' Schneersohn (the last one -- in Sichos) and R' Tzadok haCohen miLublin (in Takanas Shavim) seem to imply there is a penalty of kares on the act.

If a Jewish woman has (consentual) relations with a gentile man, do either of these punishments apply? The difference seems to be that the child born of this latter connection is Jewish, while in the former case it is not.

(It would appear from R' Schneersohn's piece that it does make a difference, but I could not understand if it means the first, the second, or both punishments do not apply.)


texts: Do converts represent a "farblondzshet" neshama?

texts: Before our wedding, a mikvah lady learned that my wife was marrying me -- a convert to Judaism.  Her response was that I must represent a "farblondzshet neshama" (a confused or a lost Jewish soul).  She said that someone in my family tree must have been a Jew who converted out and now his soul wants to return.  In fact, I descend from a Jewish man who immigrated to the American colonies in the 18th century.  What is the Jewish source, if any, for the thought that a Jewish neshama can return in a descendant's body and convince the descendant to convert to Judaism?


texts:
Woe to a man who is unaware of his faults, he is not attentive to what
needs repair.
But double woe to he who is unaware of his virtues, he is unskilled
in the tools of the trade!”

Where is this quote of   Rabbi Yerucham Levovitz?


texts:
Witnesses at a wedding for what parts are they necessary and why (reason/Source

Specifically:

I was taught that witnesses are necessary for the kiddushin,.
 **why? (To acquire other things witnesses are not necessary) What is the source/reason of this law? **

I see that there are witnesses for the Kasuba I guess to make the obligation more strong
Are they necessary? (Is the Kasuba not valid without them?)

I see there are witnesses for the Hupa and Yihud.
Are they necessary? Source reason?