relative clauses - is this sentence gramatically correct? "ano ko ga futteita makka na sukaafu"

This phrase from a song "ano ko ga futteita makka na sukaafu" is gramatically correct? shouldnt be

ano ko ga makka na sukaafu o futteita ?

BTW, ko is translated as "girl" . Ko has many meanings, but I dont remember any of them being "girl". Shouldnt be "kid" here?

Answer

To add to psosuna's answer, it's worth noting that the line in question is not a sentence, grammatically speaking. It is a noun phrase, with スカーフ as the main or "head" noun and the preceding portions all describing the scarf. English makes use of relative clauses, with "that" used to coordinate, whereas Japanese allows modifying phrases to directly modify nouns.

Direct translation of the Japanese:

あの子が振っていた真っ赤なスカーフ

ano ko ga futte ita makka na sukāfu
that girl [subj] waving was pure-red [adj] scarf

An idiomatic English rendering, keeping the structure as a noun phrase:

the pure-red scarf that that girl was waving

minhag - Is there a custom to color eggs on Lag Baomer?

I heard from an old Lithuanian/Polish Jew (frum from Lithuania/Poland). He says that he had a custom to eat colored eggs in his shtetl, and everyone did it.

Is this custom documented anywhere, and does anyone mention it?

Answer

Despite it's apparent similarity to pagan practices dating back thousands of years, this custom exists in some communities (particularly among Lubavitchers and some other Chassidic groups) and dates back at least several decades. Similar customs (such as eating colored eggs on Purim) existed in Jewish communities in Afghanistan and Yemen, and women in Tunisia would write messages on eggs for Lag Ba'omer. These customs date back at least several decades, too.

The customs of these various kehillos may share a common origin, but how much farther back these various customs extend may be a matter of speculation. Interestingly, the earliest known pagan custom originated in Persia around the time of Purim, and may therefore have been adapted from a Jewish custom for Purim.

resurrection of the dead - Moshe after t'chiyas hamesim

After the resurrection of the dead, will Moshe have any particular role? If so, what will it be? Sources, please.

(The question was inspired a popular song whose lyrics include "Moshe rabenu will lead us once again in Y'rushalayim b'ezras Hashem", but is of independent interest.)

halacha - BT emailing non-observant family on Friday afternoon

A given person is Shabbat-observant; his/her immediate and extended family is not.

May this individual write an email to his/her family (who live in Israel) when it is before Shabbat (where s/he currently lives), knowing full well that it is already Shabbat in Israel and that said family will likely read and reply to said email that night (= on Shabbat)?

Answer

Partial answer: There is no Shabbos problem of sending it even if it is already Shabbos where the recipient is (see last paragraph here).

particle と - Volitional + と + Verb

(In this question, I will use "Volitional" to mean "V-(よ)う".)

As I understand it, Volitional + と + する is a phrase meaning "to try to do something". I've also seen similar phrases, but with different verbs instead of する. Here are some examples, some of which may be incorrect:

• 着{き}ようとする


• 着ようと思う


• 着ようと考える


• 着ようと決める　（？）


• 着ようと出す　　（？？）

I'd like to analyze this as a general pattern, Volitional + と + Verb. Here are my questions:

1. Is it a mistake to try to analyze this as a general pattern?　



2. What exactly is the grammar in this pattern?


3. Specifically, what function does と have?


4. Is there a fixed list of verbs that can be used after と ?

Please let me know if I'm thinking about this the wrong way.

Answer

Here is how I would categorize these usages. There are probably other ways to explain them, and I do not claim that mine is the best in any sense.

(1) ～ようと思う, ～ようと考える, and ～ようと決める are just the usual use of the particle と which signifies quotation, and there is nothing special about the combination of a volitional and と. For example, I think that particle と in the following two sentences is used in the same way:

冬休みは海外旅行に行こうと思った。 I thought, “I will go abroad in the winter vacation.”

この課題は簡単だと思った。 I thought, “This exercise is easy.”

(2a) ～ようとする is a fixed phrase which signifies “try to (do).”

電話に出ようとする try to answer the telephone
星をつかもうとする try to grab a star

(2b) A combination ～ようと of a volitional and と can be also used adverbially to signify “trying to (do)” or “in an attempt to (do).”

電話に出ようと立ち上がる stand up (trying) to answer the telephone

星をつかもうと手を伸ばす extend one’s arm trying to grab a star

I am not sure what 着ようと出す in the question is supposed to mean, but it can be usage (2b) if the rest of a sentence is arranged appropriately.

number - Shelosha Vetish'im Umeya?

Who knows one hundred ninety-three?

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.

  
  

Answer

There are 193 chapters in the תשובות of רב יעקב ווייל.

halacha - Which kind of relations are considered incestuous in Judaism?

Specifically what kind of relationships are defined as incestuous in Judaism? I am guessing that it is forbidden to marry one's parents/children or siblings but what about other relations like first cousins?

Also, what is the specific source (is this outlined Biblically or rabbinically)?

Answer

• Mother (B)


• Mother's mother (R)


• Mother's mother's... mother (R)


• Mother's father's mother (R)



• Father's mother (R)


• Father's mother's... mother (R)


• Father's father's mother (R)


• Father's wife (B)


• Father's father's wife (R)


• Father's father's... father's wife (R)


• Mother's father's wife (R)


• Father's mother's father's wife (R; some permit)


• Father's paternal brother's wife (B)


• Father's maternal brother's wife (R)



• Mother's brother's wife (R)


• Sister (B)


• Non-Jewish sister (R; some permit)


• Daughter (B)


• Daughter's daughter (B)


• Son's daughter (B)


• All further female direct descendants (R; some permit)


• Wife's daughter (B)


• Wife's daughter's daughter (B)


• Wife's son's daughter (B)



• All of wife's further female direct descendants (R; some permit)


• Wife's mother (B)


• Wife's mother's mother (B)


• Wife's father's mother (B)


• All of wife's further female direct ancestors (R; some permit)


• Father's sister (B)


• Mother's sister (B)


• Son's wife (B)


• Son's son's wife (R)


• Son's son's... son's wife (R)



• Daughter's son's wife (R)


• Brother's wife (B)


• Wife's sister while wife is alive (B)

^{(B = biblically prohibited, R = rabbinically prohibited)}

Source: Shulchan Aruch Even HaEzer 15