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13

God created within all animals an urge to procreate. Without it, we would just end. (Sanhedrin 64a)


9

According to this article at Chabad.org, based on the teachings of the late Lubavitcher Rebbe zy"a, each generation builds on the achievements of the previous generation. So that even though we may be on a lower spiritual level, we are still furthering the cause of creation and bringing it closer to its ultimate goal. I think that this is similar to the ...


8

In an apparently-open letter dated October 3, 1984, R' Moshe Feinstein urged Jews in the United States to vote as a means of expressing hakaras hatov (appreciation) for the democratic system in the United States, which allows for a safe haven in which Jews can live and practice Judaism. The letter did not say anything about influencing government policy.


6

David Rosen of Emory University School of Law writes as follows on page 44. Regarding destruction of homes of living terrorists these actions seem easy to justify under Jewish Law. Ezra 10:8 mentions confiscation of property as a criminal sanction when one disobeys lawful orders. The court, under the biblical commandment, may expropriate ...


6

Talmud / avoda zora 3A אין הקב"ה בא בטרוניא עם בריותיו the Holy One, blessed be He, does not deal imperiously(sovereignty, despotic rule.) with His creatures. midrash / shimois rabba 34 אין הקב"ה בא בטרחות עם בריותיו לא בא על האדם אלא לפי כחו "G-d does not make matters difficult for His creatures; He expects a person to perform according to his ...


5

The Sanhedrin tried undoing it (Yoma 69b). It didn't work: אמרו הואיל ועת רצון הוא נבעי רחמי איצרא דעבירה בעו רחמי ואמסר בידייהו אמר להו חזו דאי קטליתו ליה לההוא כליא עלמא חבשוהו תלתא יומי ובעו ביעתא בת יומא בכל ארץ ישראל ולא אשתכח אמרי היכי נעביד נקטליה כליא עלמא ניבעי רחמי אפלגא פלגא ברקיעא לא יהבי כחלינהו לעיניה ושבקוהו ואהני דלא מיגרי ביה ...


5

As quoted here from the Lubavitcher Rebbe, the theological significance of tongs is that they are preparatory - they exist for the purpose of making something else - and the idea of G-d creating them is that even things which are preparatory to something holy and significant can itself be worthwhile and significant. As for the second question, creation of ...


4

I'm going to assume that this 'inability to believe in God' comes from a conviction that God doesn't exist. The question is, should a person be faulted for disbelieving, if he thinks that believing in God is philosophically unjustified? First off, I should mention the Rashash to Shabbos 31a, who writes that a person is only considered a heretic after fully ...


4

In his book Mashiach, Rabbi Immanuel Schochet brings several reasons. See there for more details and sources: "There is an obvious progression of time which of itself brings us closer to Mashiach and continuously enhances the inherent potential for redemption, in spite of our inferiority." The fact that this generation is so much worse than the earlier ...


4

The Chazon Ish himself says that this is the common view among Chassidim. Indeed the Baal Shem Tov is well known to have defined it in the way the Chazon Ish says not to. It should be pointed out that the Chazon Ish's characterization is an oversimplification of the view. In this article, R. Shlomo Brody discusses various sources brought by R. Daniel Stein. ...


3

The Chafetz Chaim compares it to the laws of the redemption of fields (Vayikra 25:50), similar to our system of a mortgage redemption, where the price of redemption nearer to the end of the term will be a lot less than earlier on. Similarly, where earlier generations would need huge merits to bring Moshiach earlier, now that we are nearer to the time that he ...


3

The Mabit writes that the idea of a בן (son) comes from the word בנין (structure) because the son builds onto the accomplishments of his ancestors. So we are always adding on to what came before us. I once heard the following "mashal": A professor took out a bottle, and a pile of rocks, a pile of pebbles, a pile of sand, and a can of beer. He first ...


3

A source is Rabbi Nachman M'Breslov Zatzal לקו"ת מ"ז זכור תמיד: לעולם לא יושם בפניך מכשול שאין בכוחך להתגבר עליו


2

This question is the subject of a teshuva of Rav Ovadia Yosef in Yabia Omer 1:41-42, and he returns to this subject in many later teshuvos as well. He writes regarding this question that דבר זה הוא מקצוע גדול בתורה (so imagine this question upvoted by R. Ovadia Yosef). First of all, it isn't so clear that we actually do 'pasken' like the Shut min ...


2

Putting some things together: According to the Nefesh HaChaim (1:6) and the Rambam (Moreh Nevochim 1:11), the result of the sin of eating from the Tree of Knowledge of Good and Evil was some level of the internalization and assimilation of the drive for evil. R' Hirsch (Horeb ch. 68) explains in his discussion of the meaning of the laws of Kashrus that the ...


2

Orthodox Judaism believes in Heaven (Gan Eden or Olam HaBa) and Purgatory (Gehenna or Gehinom). Hell isn't the right word, because Gehenna (Purgatory) isn't permanent. Kaddish is only said for less than a year for the dead because we presume they won't be gehenna that long. However, according to some views there are a few extremely evil individuals whose ...


2

As a J.SE user with a rep of over 70k, I can hereby say that I find the minhag annoying on occasion. Rav Yaakov Emden went further than "I find it annoying." He bitterly complained about it, noting that because people can't eat rice and corn, instead they'll have to eat more matza, and it's likely that the demand for high volumes of cheap matza will cause ...


2

I've read an article (in Russian) that says that according to misrash (not cited which) if Eisav was making all right then 12 tribes were born from both brothers, 6 from Eisav and 6 from Yaakov. Translation of the relevant part: And if Eisav did his job properly, he would retain its status as a descendant of Yitzchak, and the Jewish people, says the ...


2

There is a seffer called Bitachon Ish who brings proofs to the Chazzon Ish's opinion from earlier sources. http://www.hebrewbooks.org/51363


2

Two historical narratives should suffice as an answer. Moshe received the Torah even his forefathers could not. Shlomo built the Beis Hamikdosh even though David could not.


1

I heard many years ago the following. Why do we constantly say "Zecher Lyitziyas Mitzrayim"? The answer was that just like in Mitzrayim when we were in the 49th level of impurity and Chazal say had we sunk any further we would of never been redeemed, so too we pray that even though we are on a lower level then previous generations Hashem should redeem us and ...


1

I understand that for someone to R"L lose his status as a Jew (from shulchan aruch harav/ yora daiya/ kuntres aharon/ 2.10 it seems that he is legally considered a non-Jew for everything except for marriage) he has to be michalel shabos (violate Shabbos) publicly. I understand that someone R"L for personal pleasure (not just to do something against G-D R"L ...


1

Two separate things happened: The Bekhora was sold (reminds me of how Abraham insisted on purchasing Me'arat haMakhpela). Isaac was cheated. However, it is wrong to approach the text of Genesis from the point of view of (alternative) history. The function of Genesis is to establish the position of man in this world, knowing of god (as in הכרה or ידיעה). ...


1

Good question. R' Chanina says Yesh Mazal Liyisrael and R' Yochanan says Ein Mazal Liyisrael. (Shabbos 156a) Rashi (on the topic) points out that both R' Chanina and R' Yochanan agree that the celestial bodies influence events in this world. However, R' Chanina views their influence as inescapable whereas R' Yochanan maintains that prayer or good deeds can ...


1

It appears that Judaism does accept such a logical construct in halacha. Heter iska is an example of such a construct. If I am a chicken then this money I pay you is profit and not interest This is a true statement in the empty sense and is accepted as valid by Jewish law. Why such a statement is acceptable is the subject of a separate question.


1

I don't know. But here's an argument possibly supporting allowing making such statements: The Torah discusses the case of a ben sorer umore (a rebellious son). The Talmud (Sanhedrin 71 amud 1] cites an opinion that such a case has never happened and never will. Nonetheless, the Torah discusses what to do if it does happen. That is, the Torah itself is ...


1

The Baal Shem Tov wrote that while a Tzaddik should say "I'd love to eat pig, but what can I do if Hashem prohibited it to me", a Baal Teshuva has to be disgusted by it. That's why we say "sins become like merits", that he has no more desires for that sin. I guess the same would apply to "the sin of eating kitniyos"


1

Rabbi Akiva Tatz has a speech about this in which he explains the concept in depth. His speech can be found at http://www.simpletoremember.com/media/a/the974generations-of-souls/


1

There are several Rishonim (collected in Encycolpedia Talmudis, but for example see the Raavid's comment on the Rambam Shofar Lulav V'Sukka 8:5 where he explicitly argues for his position because of Ruach HaKodesh - although he justifies it intellectually - see at the link the argument if the Raavid means it literally) that hold that the final Halacha is not ...


1

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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