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-3

Yes, this is called the Septuagint, "the book of the seventy". This text is still in existence. Jewish tradition is that there was a desire for a translation of the Torah into the vernacular of the time. That was the Alexandrian dialect of Greek. Following Alexander the Great in the 4th century BCE, Greek was spoken all across the Mediterranean and western ...


1

Essential Qualification: [NOTE: I am fully aware that what follows may be seen as off topic to this question, however I have enough experience with "messianic" groups and their beliefs to know that this is an absolutely essential qualification to make regarding this question.] While the previous answer is sound indeed, many have tried to apply this ...


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The following is a footnote from an as yet unpublished Haggadah Yalkut (compiled by me).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 ...


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 ...


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 ...


6

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


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. ...


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 ...


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 ...


0

I believe the term is based on .גמרא נדה נט where the גמרא discusses being strict / lenient with כתמים which are דרבנן. אמר רבינא לא להקל על דברי תורה אלא להחמיר על דברי תורה וכתמים עצמן דרבנן See רש"י there who elaborates further. Another גמרא has a closer expression: :נידה סא לא הותרו בגדי צבעונין לאשה אלא להקל על כתמיהן


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 ...


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.


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 ...


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]


0

Rav Moshe in Igros Moshe YD 2:138 writes that it is better to avoid writing bais hey and one should use beis samach dalet instead. Rav Betzalel Stern in Batzel Hachahma 4:105 writes that one does not have to worry that a paper with bais hey will get thrown out and one can use it. He brings that the Sfas Emes and Chiddushe Harim used it on their ...


0

There is a discussion amongst the ראשונים whether "והתקינו שיהא שואל שלום חבירו בשם" (Berachos 54a) is a היתר (allowance) or a חיוב (obligation). Rav Soloveitchik discusses this in הררי קדם (collected by Rav Michel Zalman Shurkin from students' notes on the Rav's lectures), part two, number 124 (page 262). Because of the possibility that this was a היתר, ...


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 ...


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).


0

You can read Rebbetzin Brurya Hutner-David's thesis on Maharatz Chajes. She calls him a Maskil but definitely religious.


0

the Zohar in sefer devarim (forget exact place) asks this (why does scripture state that the jewish nation will be so numerous and yet other nations are more numerous) The zohar answers that though the nations in total are more numerous than the jews but the jewish nation is the most numerous nation because it is the only one who is a nation. all the other ...


-3

Like mentioned in Islam , conversion of a non muslim to Islam is allowed, while Jews don't do so. This makes a great Difference. Most Muslim living in different countries have not yet visited the birth place of Islam, the reason being all of them being those converted to Islam. On the other hand Jews are an Indigenous breed and hence are few. Mass murders ...


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 ...


0

Regarding the creation of the world in six days, notice the sun was not created until the fourth day. There was light and there was darkness before that and "days" but time was not measured in the way we think of it today. Regarding the flood, research other ancient cultures and you will see they also have flood stories. G-d gave the Torah in the way it ...


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 ...


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 ...


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 ...


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 ...


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 ...


0

Seems like the Bet Yosef is one of the earliest to quote the Zohar as the source of a Halacha. The first instance, IIRC, is the obligation to wash Negel Vaser before doing anything else. The Bet Yosef [on the Tur] was written some time before 1555, as by then R' Yofef Karo had already summarized it as the Shulchan Aruch. [Source]



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