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10

Yalkut Shimoni Shemos 168 does indeed record the story of Moshe being appointed the King of Kush (Kush = modern Ethiopia) and leading them in war, and that he married the Kushite princess. However, the Yalkut Shimoni says explicitly that Moshe did not cohabit with her because she was a descendant of Cham, and Moshe remembered the vow that Avraham had ...


9

This is pretty explicit in Rambam Laws of Teshuva Ch. 3: ‏ [יד] כל אחד ואחד מארבעה ועשרים אנשים אלו שמנינו--אף על פי שהן ישראל, אין להן חלק לעולם הבא. ויש עבירות קלות מאלו, ואף על פי כן אמרו חכמים שהרגיל בהן אין לו חלק לעולם הבא, כדי להתרחק מהן ולהיזהר מהן.‏ כה ואלו הן: המכנה את חברו, והקורא לחברו בכינוי, והמלבין פני חברו ברבים, והמתכבד ...


6

From Wikipedia, the 9 proscribed items are: Sermonizing in the venracular or listening to a sermon in the vernacular Praying in a synagogue that doesn't have the platform for reading the Torah in the middle Making a synagogue in [the shape of] a tower1 Reserving a special uniform for the sh'li'ach tzibur or singing like other religions do Using a ...


5

Ibn Ezra appears to reject gematria as a means of discovering meaning. In response to Rashi's equating the 318 men with Eliezer (see Genesis 14:14), he writes: " חניכיו - שחנכם פעמים רבות במלחמה ואם לא נזכר. וחשבון אותיות אליעזר דרך דרש, כי אין הכתוב מדבר בגימטריא, כי יכול יוכל הרוצה להוציא כל שם לטוב ולרע, רק השם כמשמעו." "and the count of the letters ...


5

"There was a calf which was about to be taken for slaughtering, and it ran away, and put its head under the garment of Rabbi (Yehuda HaNassi), and cried. And Rabbi answered: 'Go; you are created for this purpose'. Then it was said by Heaven that, as he has no mercy with creatures, he shall be afflicted with chastisements." (Babylonian Talmud - Bava Metzia ...


5

R' Moshe Chaim Luzzato, in Derech Hashem 1:5:1, discusses several types of spiritual creations. One of them is angels. Another type is "Kochos" which could be translated as "Forces." The truth is, as defined by R' Luzzato, a spiritual creation is anything which cannot be sensed by physical senses. חלקי כלל הבריאה שנים, גשמיים ורוחניים...הרוחניים, הם ...


4

Those are examples of personification. Personification is a figure of speech in which a thing, an idea, or an animal is given human attributes. . . [T]his literary device helps us relate actions of inanimate objects to our own emotions. From http://literarydevices.net/personification


3

Tosefos seems to take at least one of them literally. Tosefos Sotah 10b s.v. נח לו: נראה האי דלא חשיב ליה (פסחים דף כה.) בהדי ג' עבירות שאין עומדים בפני פקוח נפש עבודת כוכבים וגילוי עריות ושפיכות דמים משום דעבירת הלבנת פנים אינה מפורשת בתורה ולא נקט אלא עבירות המפורשות It seems that that which embarrassing someone is not counted among the 3 sins ...


3

I heard once in a recording of R' Moshe Wolfson that when the verse in Tehillim (93:1) says אף תכון תבל בל תמוט - [Hashem] set up the world that it not tilt - that this implies that the world cannot be destroyed by our actions. To me, this makes a lot of sense, as if we believe that Hashem made the world with a Divine purpose and mission, would He allow that ...


3

This sounds similar to Antoninus's question to Rebbi on the bottom of Sanhedrin 91a. 'The body and the spirit can each get out of punishment. The body will say the soul sinned! From the moment he left me I lay here still as a stone in the grave. The soul will say the body sinned! From the moment I left him I have flown around like a bird. Rebbi answered, let ...


3

In Derech Hashem 1:2, the Ramchal provides the following explanation: ובהיותו הוא לבדו יתברך הטוב האמיתי, לא יסתפק חפצו הטוב אלא בהיותו מהנה לזולתו בטוב ההוא עצמו שהוא בו יתברך מצד עצמו, שהוא הטוב השלם והאמיתי. והנה מצד אחר, הטוב הזה אי אפשר שיימצא אלא בו. על כן גזרה חכמתו, שמציאות ההטבה האמיתית הזאת יהיה במה שיינתן מקום לברואים לשיתדבקו בו יתברך באותו ...


3

The Ramchal answers this question himself in his other book, Daas Tevunos, where he says that in order to be the most pleasurable, the 'good' has to be the most God-like. God Himself didn't have His nature given to Him by an external force, but rather it was a natural outgrowth of his existence. Therefore, a good that is given to a person by an external ...


2

The same reason that you have to go and earn a living, even though G-d gives you what you need for food, clothing and shelter. Because G-d wants you to engage in the world and transform it, not live outside it. To quote the Lubavitcher Rebbe: We are commanded in our holy Torah, the Torah [of Life, emanating] from “the Living G‑d,” that concerning our ...


2

the person's human intellect is granted free choice. His soul, therefore, has little influence on his physical body's actions. The question seems to assume that the soul is an outside force, whereas the intellect is the actual self. Rabbi Bentzion Shaifer defines "The 'I' who is talking to you" as a combination of the animal soul, and the G-dly soul. ...


2

You have two questions regarding this tale. Is it true? If so, why isn't it mentioned in the Torah? I will answer the second question first. This is indeed mentioned in the Torah. When Moshe names his son Gershom, he gives the following explanation [Shemot 2:22]: וַתֵּלֶד בֵּן, וַיִּקְרָא אֶת-שְׁמוֹ גֵּרְשֹׁם: כִּי אָמַר--גֵּר הָיִיתִי, בְּאֶרֶץ ...


1

An example can be the fact that the Torah commands a sick person to go to the doctor (Rapo Yerapei). That is if someone causes damage to a person, the damager is required to arrange for his healing. In all cases, we say that a person must perform histadlus (attempt to act) knowing that the success or failure of the action is up to Hashem. Similarly, getting ...


1

So when Ya'akov Avinu came to receive his blessing from his father Yitzhak Avinu, were they transgressing the Torah, G-d forbid? I don't think so.


1

From this article: Some say that since the patient has inspired me (consciously or not) to perform a mitzvah, a commandment, and has caused the one who prays or studies Torah to draw closer to G-d, then the patient has direct merit as a result of the prayer. Another way of understanding this is the one who prays is binding himself to the patient, ...


1

Animals seem to know things outside themselves Yeshaya 1(3) An ox knows his owner and a donkey his master's crib; On which Rashi comments: Heb. קֹנֵהוּ [is] like מְתַקְּנוֹ, the one who affixes him to the plowshare for plowing by day, and since he has accustomed him to this, he knows him. The dull donkey, however, does not recognize his master ...


1

The most telling piece in the puzzle is the mishna in Avos which reffers to gematarios as being a appetizer for wisdom and none of the major mipharshim explain it to mean the letters equal numbers idea. The exception is the pirush attributed (incorrectly) to Rashi. But even according to him the point of the mishna is to juxtapose gemataria against halacha. ...


1

Avot D'Rav Natan 11:1 provides on explanation of the purpose of work: אהוב את המלאכה כיצד ? מלמד שיהא אדם אוהב את המלאכה ואל אדם יהי שונא את המלאכה. כשם שהתורה נתנה בברית, כך המלאכה נתנה בברית, שנאמר: (שמות כ) "ששת ימים תעבוד ועשית כל מלאכתך, ויום השביעי שבת לה' אלהיך My translation: "How does one love work? This teaches us that man ...


1

I infer that your question means, "Are you allowed to go the doctor?" rather than, "What's the point of doing it?" See Shmot 21:19 that states that someone who injures someone else must pay the injured's doctor's bills. It can be assumed that if the Torah has stated that someone must pay someone else's doctor's bills, it means not only that the Torah ...


1

וז"ל החזו"א (אגרות ח"א טו) "והרבה פעמים הוגה על פי חכמים ונפלה מחלוקת בהגה' וגם זה בהשגחתו יתברך בעונש שכחת התורה ובהמתקת הדין שיהי' אלו ואלו דא"ח ונתגלה טפחים מהתורה ע"פ גרסאות חלוקות והרבה פעמים נפסקו הדינים היוצאים לב' הגרסאות כי לא במקרה נעשו ומובטחנו שלא נפלה טעות שאינו תורה כלל כי זה כרת אתנו ברית על תורה שבע"פ".


1

I think what you're really asking is what the difference is between "בכח" (potential) and "בפעל" (actual; e.g. a theme scattered throughout the works of the Maharal MiPrague amongst other Jewish philosophers). The idea that G-d is omnipotent is to distinguish Him from His creation which is not - which is to say that even were a creature to wish to make ...


1

From the perspective of the Zohar, Devekus is mental attachment to Hashem. The way to achieve this is both through intention to be connected to Hashem, and performing the mitzvos. Additionally, the verses of Torah recited during learning or davening serve as vessels to connect to Hashem, which can help a person increase his mental attachment and awareness ...



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