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In Yoreh Deah siman 157 siff one the Ramma quotes a Beis Yoseif saying that shaas hashmad is only when the gizeira against Jews specifically. The Shach #6 clarifies that if the gizeira is against the entire medina, even though Jews are included,it is not called shas hashmad.


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(building on yez's answer) have heard rabbi becher say in his shiurim that the soul without the nefesh (which is associated with and bound to the body even after death to some extent) is like an intellect without a personality.


2

Many Jewish thinkers have actually challenged your assumption that the body is merely a "vessel" for the soul. I'll just copy and paste from an answer of mine elsewhere: R' Yaakov Weinberg in Fundamentals and Faith explains that the resurrection of the dead implies a profound and fundamentally necessary understanding of the relationship between the body ...


4

In Kesses Hasofer (written by the author of the Kitzur Shulchan Aruch (Rabbi Shlomo Ganzfried)) it seems that if the animal was killed without shechita, its skin is of the lowest quality. See the end of siman 2 sif 1: וגם עור שליל מקרי עור לענין זה וכותבין עליו ם״ת תו״מ והוא המובחר ואחר כך עור העוף ואח״כ עור החיה ואח״כ עור בהמה ואחר כך עור נבלה ...


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There are no such laws specific to Tefillin though you are correct that we have laws prohibiting cruelty to animals in general.


1

Art Scroll Chumash on Bereishis 33:13 explains that a person does not say a bad thing because "al tiftach peh lasata". There are many stories in which someone utters something that he does not want to happen, but because he brought it up, it happens. Similarly, we see in the gemora statements like "the enemies of Yisrael will be punished" when it really ...


0

It would seem that according to the Rambam and others the principle of judging others favorably is an act of piety (middas chassidus) and not, strictly speaking a halacha, unless perhaps that person was a tzaddik. The Chofetz Chaim seems to disagree and holds this to be an obligation. In either case there is no indication that the status of the person you ...


5

Rabbi Sorotzkin in Oznayim Latorah (Insights to the Torah) says that Noach continued to feed all the animals for the year after they left the teivah. In Noach 8:17, Hashem gives a bracha which includes the term שרצו which implies increasing like the "creeping things" (such as insects). Thus, Rabbi Sorotzkin says that immediately upon leaving the ark they ...


0

Not much of an answer to your questions, but perhaps a step in the right direction. Maayana Shel Torah to Bereshit 5:5, brings from HaKtav V'Hakabala to Bereshit 25:7 that it says Adam lived the years "which he lived" to tell us that he did not actually live as long as he was supposed to, because he gave 70 years to King David. So the years that he ...


2

The Michtam L'Dovid, Berachos 2:8, in addressing a different question, writes that this Gemara is not an example of Hashem acting unjustly, because it wasn't Hashem who did it, but rather the Angel of Death - דמלאך המות הוא דעבד הכי, ולאו הקב"ה אמר לו להמיתו. This would then be an example of an angel making a mistake, not of Hashem being fast and loose ...


3

Ohr Hachayim Noach 6,10 and 7,1 discusses this. It appears that minors can pass on due to parental sins. it was only because of Noach's righteousness that they were saved in his merit (as minors). It is unclear if this is the case only with bnai-Noach or also with Yisroel. Later, he indicates that Noach's children were saved because in Noach's merit they ...


3

See Rabbi Hirsch chapter 6 vs 17. Seems Hashem only used this term to ease Noach's mind while being left to imagine the impending death of millions.


4

For Ch. 6:17 the Torah Sheleimah Vol 2 page 408 note 198 brings the Medrash Raba that VaYigva here means to shrivel. For Ch. 7:21 the Torah Sheleimah Vol 2 page 429 note 79 brings the question and an answer based on the manuscript version of Bava Basra 16b: Only when the Torah uses the terms Geviya and Asifa does it refer to a righteous [painless] death.


3

The Gemara you quote asks and answers that very question. Miriam B was doing something dangerous and thereby she was at high risk of dying. היכי יכלת לה? הות נקיטא מתארא בידה והות קא שגרא ומחריא תנורא שקלתא ואנחתא אגבה דכרעה קדחא ואיתרע מזלה ואייתיתה Rashi: היכי יכלת לה. מאחר שלא הגיע זמנה: הות נקיטא מתארא בידה. היתה אוחזת בידה האוד של תנור ...



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