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11

No. Prof. Eliezer Segal, in an essay entitled "Monkey Business," discussing the unfortunate contemporary phenomenon of "Islamicist clerics" preaching that Jews, generally, are descended from apes and pigs, says that there is no Jewish source to be found for this story: Unfortunately, in all the vast stores of ancient rabbinic literature, no text has yet ...


11

There is a teshuva of the Rema in which he writes that if you find a Teshuva of the Gaonim, you could follow its opinion. I asked R' Zvi Berkowitz about this and he said this was restricted specifically to the period of the Gaonim, because the Rishonim themselves (on whom much of our codification is based) would have taken the position of the Gaon into ...


8

In the footnote of the Machon Yerushalayim edition of the Tur, he explains that various editions of the Tur with different commentaries divided up the sections differently - one missing a siman (not 168), another dividing up a siman into 2 or more simanim. So in order to line up the Tur with all its major commentaries it was decided in more recent editions ...


6

It is a reference to Rashi to Bereishis 29:25: מסר יעקב לרחל סימנים, וכשראתה רחל שמכניסין לו לאה אמרה עכשיו תכלם אחותי, עמדה ומסרה לה אותן סימנים Jacob had given signs to Rachel, but when she saw that they were bringing Leah, she (Rachel) said,“Now, my sister will be put to shame". So she readily transmitted those signs to her. - [from Meg. 13b]


6

Rabbi Dovid Tzvi Hillman in the name of German Encyclopedia says it was a Slavic group known as Wenden that lived in Germany.


5

Being as numerous as the stars nowadays would in fact be inconsistent with our current state, as in exile we now bear the burden of the terrible curses in Deuteronomy, one of which foretells our nation's size being very few, rather than numerous as the stars. See Deut 28:62. וְנִשְׁאַרְתֶּם, בִּמְתֵי מְעָט, תַּחַת אֲשֶׁר הֱיִיתֶם, כְּכוֹכְבֵי הַשָּׁמַיִם ...


5

As explained in אוצר מנהגי חב"ד, the practice in the main Shul in Lubavitch where the Rabbeim davened was not indicative of the official Chabad practice, but rather represented what the crowd chose to do. So whatever the practice was was not indicative of the actual position of the Rabbeim (i.e. what they would do in private). Often the Rabbeim would daven ...


4

When asked this question, R' Aharon Leib Shteinman שליט"א replied "ווייל דעם סידור טשעפעט מען נישט" - "because we don't mess with the Siddur" ספר רבבות אפרים או"ח תנה deals with this question at length: 1) He writes that שו"ת זכר יהוסף responds to those who wish to abandon saying it, explaining how the terms רֵישֵׁי גַּלְוָתָא וּלְרֵישֵׁי מְתִיבָתָא, etc. ...


4

It is indeed a problem to "give" the lulav to a minor for the reasons you have stated. Lending somebody a lulav does indeed mean that they have not performed the mitzvah as they must own it. However as a minor does not perform mitzvot anyway and you only give the lulav to him for practice, you can "lend" him the lulav so he can learn to perform the mitzvah ...


3

Although according to a simple reading of the Torah, the Covenant Between the Parts occurred after Avrohom came to settle in Eretz Yisrael after the age of seventy-five, the sefer Seder Olom here says that it took place in Eretz Yisrael when Avrohom was seventy, and he then returned to Haran for five years, returning to Eretz Yisrael with Sarah and Lot when ...


3

First of all, you might want to be a bit more specific. "The Balkans" comprises a large land mass and includes half a dozen different countries - some of which, like Greece, have a great deal of literature written about them. If it is only material of a very general nature that you are looking for, I would start with the following article, and then follow up ...


3

Nice question. To me it seems that to begin with, the whole concept of having a system wherein people compete to "win" a mitzva opportunity is a tricky matter. If indeed everyone's intention is pure about it, i.e. all participants genuinely want to fulfill Hashem's mitzvah for it's sake, and competing is but a means to express that desire, then fine. But ...


2

The Rosh In Yevamos 6:12 writes that the bris ben habsarim took place when Avraham Avinu was 70 and was in Eretz Yisrael. He then went back to charan and left again at the age of 75(parshas lech lecha).


2

I would challenge the premise of your question. When we talk about any "history", how can we confirm its truth, especially, if we weren't witnesses to these events. (You can also argue that even for those who were present, the eyes see or don't see, and the brain interprets things based on what it "wants" to "see".) Thus, when we pass a sign that says ...


2

Shalom. See this WikiYeshiva Page: פרשת ההלשנה לרגל מלחמת שלושים השנים הטילה הממשלה מסים כבדים על כל הקהילות. הוא היה בראש הועד לקביעת המסים, שהגיעו לסכום של ארבעים אלף טהאלר. מנהגו היה לחלק את המיסים באופן שהעשירים שלמו יותר, כל אחד לפי כוחו. נוהג זה קומם עליו עשירים בעלי השפעה, שבזמן המלחמה הלוו כספים לקיסר למימון המלחמה והמלך נותר להם בעל חוב. הם הלשינו ...


1

Warning: This answer contains original research and anecdotal evidence. I got curious about this because of how hard it is to open gassot and the risk of damaging the battim or parshiyos when you do. Gassot are currently the standard and some sofrim even refuse to sell dakkot, but the transition seems to have happened relatively quickly. A little over ten ...


1

The Maharil quoted in likutei Maharil #106 says in the name of Rashi that the rule is, whichever book we read Haphtorah out of is called Navi, and whichever we are not read Haphtora from are called Kesuvim. [The notes on the bottom send to Rashi in maseches Shabbos 115a in the mishna. It's not so clear that this is what Rashi is trying to say, especially ...


1

The following is a footnote from an as yet unpublished Haggadah Yalkut (compiled by me). It discusses a possible 'origin' , or at least influence, on Echad Mi Yodea. Shmuel bet 24:1-14 tells us that the mageifa, a plague sent in the aftermath of David’s ill-advised census, should have lasted for 72 hours. Meam Loez, based on Pesikta Rabbati, informs us ...


1

Here is the second part of the answer: The first part with background information is here Finally we get to the main question. In Niddah 66a ( נידה פרק י דף סו,א ) we have: אמר רב יוסף אמר רב יהודה אמר רב התקין רבי בשדות ראתה יום אחד תשב ששה והוא שנים תשב ששה והן שלשה תשב שבעה נקיים אמר ר' זירא בנות ישראל החמירו על עצמן שאפילו רואות טפת דם כחרדל ...


1

Is חומרת רבי זירה a Minhag or a Codified Halacha and how and why did it originate? This is a difficult and sensitive question. There are many Talmidai Chachamim on both sides of this question. In order to answer this question properly I feel it’s important to give some context and clarify what I am talking about and also what I am NOT talking about. So ...


1

It's more than just learning. It's also a connection to the Rebbe. http://www.chabad.org/therebbe/livingtorah/player_cdo/aid/1878852/jewish/The-Basics.htm This perhaps can answer both your questions.



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