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Someone asked this of Rabbi Yaakov Hopfer, a major posek on these matters in Baltimore. He said without hesitation that it was permissible. His interpretation of the prohibition on "s'chok vekalut rosh" is "behavior that is suggestive or disinhibiting." I don't see a normal "I love you" as either of those.


Rabbi Haim Vital (Sefer Shaare Kedusha 1:5) writes that one should love gentiles.


The No'am Elimelech on parshas Vayishlach writes: והצדיק גם כן אוהב את השם ואת כל אדם בעולם, ועל דרך שאמר רבי יוחנן (ברכות יז): מעולם לא הקדימני אדם שלום בשוק, אפילו נכרי A tzadik also loves Hashem and every person in the whole world, as is said about Rabbi Yochanan that he would great every person in the market with Shalom..even non Jews. Undoubtedly ...


A person whose wife is nidah is still obligated to love her as much as he loves himself; anything he says in order to "lessen the tension in the air" is permitted (Nit'ei Gavriel 33:4 and footnote 8). So I guess to say "I love you" to "lessen the tension in the air" is permitted, but to say it for no reason may be closer to lightheadedness.


Let's be very clear here. All human beings are created "Btzelem Elokim". Every human being must be loved, just as Gd must be loved. As it says "Veyahavta" The gemora states clearly that the Torah begins with the story of Adam, so that no person may say to another person that they have better ancestors.


According to this collection of notes on the siddur arranged by Rabbi Shneur Zalman of Liadi -- http://www.hebrewbooks.org/pdfpager.aspx?req=30450&st=&pgnum=122 -- the source is Pri Eitz Hayyim, Sha'ar Olam Ha-Assiyah, end of perek alef, which was then mentioned by the Magen Avraham, beginning of siman mem vav. Pri Eitz Hayyim is a book by Rabbi ...


Just as a first crack at this (and there is a lot more to say on the topic), we need to distinguish between different kinds of love. In human terms, a person loves their spouse, their children, and their close friends; but each of these is of a different type. Some of these may be "a love dependent on an external factor," others, "a love not dependent on ...


According to Rebbetzin Faige Luban, a kallah teacher in Edison, NJ, it is required.


G-d's counting of the Jewish people expresses his love for the individual Jew (since counting emphasizes the importance of the individual unit. Were the individual unit not important, there would be no need to count). Rashi (Shemot 1:1) says: And these are the names of the sons of Israel: Although [God] counted them in their lifetime by their names (Gen. ...


A medrash Tehillim on perek 118 cites the explanation of Beruria that the verse says "yitamu chataim min ha'aretz" - not that the sinners should be destroyed, but sin should be destroyed - we do not pray for the destruction of the evildoers. The wording of this blessing echoes that sentiment - kol harisha means the evil, not the evildoers. We never pray ...


One must love everyone, even non-Jews but at the same time one MUST hate evil - but just not the evildoers, otherwise one will become corrupted. this a delicate balance and it is very well explained in this sermon from Rabbi Louis Isaac Rabinowitz zt'l the former chief rabbi of South africa: (one of my all-time favorites) ...


The essay here http://www.yutorah.org/lectures/lecture.cfm/729747/Rabbi_Ally_Ehrman/%D7%9E%D7%A6%D7%95%D7%AA_%D7%90%D7%94%D7%91%D7%AA_%D7%92%D7%A8%D7%99%D7%9D cites a discussion of this very question in the sefer ואהבת לרעך page 245, but there doesn't seem to be a simple answer in that sefer. R. Ehrman proposes his own answer that the difference has to do ...


The commandment of Ahavas Yisroel has its limits: Deuteronomy 13:7-12 discusses a 'enticer' who tries to lead you away from belief in Gd and Judaism. Rashi explains the many different phrases as circumventing the generally applicable altruistic mannerisms that are decreed in the Torah. The first phrase, thou shalt not consent unto him, circumvents loving a ...


Apart from the sources in paquda's answer, the Chayei Adam (1:6) also says that you should accept upon yourself to love every Jew in order to be included as part of the group of all of Israel.


See the sources on pages 6 through 10 in this book, Compassion for Humanity in the Jewish Tradition by R' Dovid Sears, which can be read for free here: ...


we are am yisrael and we must tolerate each other, we must do everything we can to try and be united, so the best solution is sit next to people that dont talk


Keli Yakar Sefer Wayikra 19:27 writes על כן ביקש ממנו שימסור לו כלל אחד הכולל כל התורה ועל דרך המליצה אמר כשאני עומד על רגל אחת, וכוונתו למסור לו דבר הנאמר מהרה בלשון קצר והיינו גם כן יסוד ורגל אחת ועל ידי שיזכור כלל זה יזכור את כל מצוות ה': Summary: Therefore he asked him to teach him one principal that contains everything in the Torah. Through a ...


I choose option 1 (be a good example) because I think that option 2 (pray at home) is hurting you more than helping you and option 3 (break away minyan) goes against the duty of all who are able to combine Yiras Shamayim and Ahavas Yisrael. Personally, I only react to talking if it is particularly loud and/or actually disturbing me during the Amidah. I do ...


Although the term רעך (your fellow/neighbor, friend) is generally understood as applying strictly to one's fellow Jew, R' David Sears brings a number of sources related to loving every one, including one which see a broader application of this verse in his book Compassion for Humanity in the Jewish Tradition: Love for one's neighbor means that we should ...


Ben Ish Hai,Shana Rishona, Miqes 5. And it's before the entire prayer.


Fascinating question. I would like to clarify a few things. First, I would like to make explicitly clear what you mean by "Hashem Loves more". In a strict sense Hashem does not love. He being perfect does not have any emotions. The Rambam states in the Moreh Nevuchim, Book I, Chapter 55 that no change or emotion can ever be predicated of Hashem. As ...


The Mishnah in Avot Chapter 1 Mishna 12 says: "Hillel said: Be of the students of Aharon, love peace (shalom), pursue peace, love people, and bring them close to Torah. Masechet Avot is the repository of Torah ethics as passed on from Hashem to Moshe to the Jewish people, as explained by the commentators on the first Mishnah of Avot.

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