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13

Its a gemara in Kesuvos 68a its a statement of Rav Elazar : דאמר רבי אלעזר בואו ונחזיק טובה לרמאין שאלמלא הן היינו חוטאין [- שאנו מעלימין עין מן העניים אבל עכשיו הרמאים גורמים לנו - רש"י] בכל יום שנאמר (דברים טו, ט) וקרא עליך אל ה' והיה בך חטא Rabbi Elazar says let's go and thank the cheaters - without them we would sin [because we hide our eyes ...


9

The Rambam in Hilchos Issurei Biah 12:6 holds there is an issue kares,see the chapter in detail. See also the Shulchan Aruch Even Haezer 16 with the meforshim who hold its not only a Rabbinic prohibition but rather a Torah prohibition. The saying is just an immature attitude of relationships on a whole and is entirely prohibited.


3

I would suggest sending a message to the Chabad headquarters. Contact Us Lubavitch World Headquarters 770 Eastern Parkway Brooklyn, New York 11213 Phone: 718 774.4000 Fax 718 774.2718 Email: info@lubavitch.com


2

Rambam lists confession as an aspect of t'shuva (Yad, T'shuva chapter 2) and possibly of independent value (chapter 1). He notes that t'shuva is insufficient for interpersonal sins and one must appease the wronged person (end of chapter 2) — but that doesn't mean it's unnecessary! (Note also that Rambam's wording "neither t'shuva nor Yom Kipur atone, ...


2

Answering this as a logical question would seem to include "lifnei ivar lo siten michshol" which also includes "blessing" a deaf person who would not hear you. When you say embarassing an "anonymous" person, does this mean for example causing embarrassment to someone by using his (or her) login name (such as my SabbaHillel reference). In this case, since I ...


2

It seems that the Torah puts two separate obligations on you – hakarat ha'tov and tochacha (rebuke). You owe your Client some thanks because he could have tried to avoid paying altogether or caused you more costs in recovering the debt. For this attitude, see here -a small quote: “Moshe gets to the well. The daughters of Midyan are in trouble and ...


2

First decide if you really want to mend the relationship. The way to do this, is to apply the conditions of repentance to this person. Read the entire chapter 4 of chovos halevavos shaar teshuva here and how he applies it to human relationships (it's short). if he/she has truly fulfilled them, then it is proper to forgive them and overlook their iniquity in ...


2

The Rambam in הלכות דעות פרק ו says: יד חייב אדם להיזהר ביתומים ואלמנות--מפני שנפשן שפלה למאוד ורוחן נמוכה, אף על פי שהן בעלי ממון: אפילו אלמנתו של מלך ויתומיו של מלך--מוזהרין אנו עליהן, שנאמר "כל אלמנה ויתום, לא תענון"‏ טו והיאך נוהגין עימהן--לא ידבר אליהם אלא רכות, ולא ינהוג בהן אלא מנהג כבוד; ולא יכאיב גופן בעבודה ולא ליבן בדברים, ויחוס ...


1

This is in the begining of Shaarie kedusha. I also saw a peirush of this in a sefer called Olam Hamidos. The main idea was, that a person can fake how he is to the outside world, but to a spouse you are with all the time and there is no faking your true middos. Also a person may be afraid to lose a friend if they act badly around them, but ones spouse is ...


1

While the rules were written in the way that they were for a reason, that reason doesn't necessarily mean that people actually placed stumbling blocks before the blind, that could just be a concise and precise way for the Torah to express the idea of misleading someone. (I wrote about that here and here.) The reason for these kinds of phrases may be to ...


1

In Pirkei Avot, Chapter 1 Mishna 12, we are told: Hillel and Shammai received the transmission from them. Hillel said: Be of the students of Aaron, loving peace and pursuing peace, loving people and bringing them closer to Torah. In Pirkei Avot d'Rabbi Natan, what it means to be like Aaron is expanded: (taken from this website) if Aaron would ...



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