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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 ...


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. ...


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 ...


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 ...


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. ...


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 ...


0

Different people are subject to different halachos (Jewish laws), based on three subdivisions of human beings: Gender Age Jew / Gentile (Within Jews, there are of course several categories, including Kohen, Levi, Mamzer, Nazir, etc., but they aren't relevant to a discussion of racism) There are never any legal differences based on skin color, eye color, ...


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 ...


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 ...


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

It is a Mitzvah to hate the Amalek, as well as those who deny the existence and legitimacy of G-d and his Torah. In terms of believing that certain groups have certain characteristic traits, that it rife throughout the bible and scripture, and rabbinic tradition, traits of Edom and Yishmael. If those traits are negative, then logically one can believe ...


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".


10

R' Yaakov Weinberg, in an audio recording, addressed this issue (as an issue with the ani maamin, which R' Weinberg, like you, rejected), and he explained that the point of the Rambam is not to say that the specific texts which we have now are identical to the one transmitted to Moshe. Rather, the point of the Rambam is to say that Moshe was a faithful ...


0

This isn't saying exactly what you've quoted, but it comes very close: ניסיון אחר ניסיון וגידולין אחר גידולין בשביל לנסותן בעולם, בשביל לגדלן בעולם The midrash (Beraishis Rabba 55:1) is playing on the word נסה, which means test, but sounds like נס, which means to 'raise up'. Thus, the midrash states that Avraham was being tested in order to be raised ...


6

I've asked this question to several talmidei chachamim, and all of them have given me the same general response: the Rambam shouldn't be taken too literally, as after all, he certainly knew the passages in Chazal which you've quoted. What he means is that, for all intents and purposes, we have the same Torah. The very slight differences of a plene spelling ...


4

Rabbi Hirsch says a "proof is in the pudding" type of argument, namely if you keep the mitzvos it will become clear to you through your experiences that you are involved in something higher. It need not be explained - you will feel it, if you are keeping the mitzvos properly. This experience is an experience of G-dliness, and is the best "proof" of His ...


1

R' Asher Meza is working off of midrashim and a bit of logic for this argument. He and everyone else agrees that a valid conversion is needed before a gentile can become a Jew; however, he is making a more, over-arching point about the purpose of being a Jew. It's not about who your mother was but rather it's about Torah u'mitzvot hukim u'mishpotim. Now, ...


3

Although I haven't seen what Rabbis Adlerstein or Bluman said directly, the Wikipedia article is saying that the Maharal bridged Kabbalah with other branches of Jewish philosophy, making it accessible to those who do not learn or understand Kabbalah directly. This prevented a situation where those who learn and know Kabbalah would have a completely ...


1

The Sefer Hikrim brings his rebbe which held that there are no aliens. However the Sefer Hikrim himself argues and holds that there are alians. He brings a proof from the possuk in Shoftim which says "oro mroz" ,which the gamera in Moed Katan {Rashi brings this} says roz is a star, and the passuk concludes "arur yoshveha" cursed are its inhabitants,clearly ...


1

The rambam (at the very end of Hilchos shmittah and Yovel) states: Not only the Tribe of Levi, but each and every individual human being, whose spirit moves him and whose knowledge gives him understanding to set himself apart in order to stand before the Lord, to serve Him, to worship Him, and to know Him, who walks upright as God created him to do, and ...


0

You need 3 Jews and he needs to accept to keep the Torah. Gentiles are not allowed to keep certain Mitzvos, like Shabbos. (People going through conversion do one melachah each shabbos) Source for 3 ppl: tosafos, Shabbos, late samechs, d"h ger shenisgayer...


0

Just because Hashem won't do something, doesn't mean he can't. He can (ie has the ability to) make another flood, although he won't.


1

There are 2 souls, a Nefesh Elokis and Nefesh Habahamis, a G-dly soul and an animalistic soul. Goyim only have the animalistic soul. All physical desires and worldly pleasures come from the Nefesh Habahamis. The Nefesh Elokis just wants the pleasure of G-d, learning Torah and doing Mitzvos. We are able to use the animalistic soul for the service of G-d, but ...


4

Nonsense if taken literally. That is, if one takes it as meaning that a non-Jew becomes a Jew by "adhering" to the Torah without undergoing a full conversion before a bais din in the proper manner. On the other hand if one takes it as a philosophical non-literal meaning, then it can be understood. In ancient times, before Matan Torah, the situation may have ...


0

Rambam Hilchos Yesodei Hatorah Chapter 1 Halacha 5 This entity is the God of the world and the Lord of the entire earth. He controls the sphere with infinite and unbounded power. This power [continues] without interruption, because the sphere is constantly revolving, and it is impossible for it to revolve without someone causing it to revolve. [That one ...


0

The Cesef Mishna in Rambam hilchos talmud torah at the end of the piece praises learning all life.


1

"Someone told me that the Nefesh HaChaim says this, but I couldn't find it." In Nefesh HaChaim Sha'ar 1 Perek 8 in the course of explaining why Shlomo HaMelech set up the keruvim the way he did (not directly facing each other) Rav Chaim explains his understanding of the machlokes beetwen Rashbi and Rebbi Yishmael. The conclusion seems to be the following: ...


-2

For one thing the Rambam writes in the Moreh Nevuchim that Hashem cannot do the impossible such as killing Himself or making another God. Hope this helps to answer at least partially your question. If you find it in the Moreh he might discuss more on the subject, I don't recall offhand.


-1

I think that your phrase G-d can do "anything" is a quick translation of the first Ani Ma'amin: אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה, שֶׁהַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ הוּא בּוֹרֵא וּמַנְהִיג לְכָל הַבְּרוּאִים, וְהוּא לְבַדּו עָשָׂה וְעוֹשֶׂה וְיַעֲשֶׂה לְכָל הַמַּעֲשִׂים. ‏ That we believe that Hashem runs the world, and He is the cause of ...


-3

Are we not supposed to believe that he could come everyday? So what`s the point of the whole discussion? No, we shouldn`t say he must come in this generation, rather he must come today.


0

The Shaar Hakollel (R' Avrohom Dovid Lavut) writes that he heard from R' Hillel Paritcher that one is allowed to learn Kabbalah on Tisha BeAv, as one is allowed to give over the secrets of the Torah only to one who's heart is worried.


1

The Netey Gabriel in Hilchot Ben Hametzarim vo. 2 75:11 explains that reading\learning Mussar is permitted on the ninth of Av since it breaks and arouses a persons heart. It would seem however that philosophical works like the Kuzari and the guide for the perplexed is forbidden since reasons given for permiting learning certain parts of the Torah don't seem ...


2

You are not beholden of course, but I asked this to my Rosh Yeshiva and he said mussar is definitely in the spirit of the day, but most mussar sfarim constantly quote psukim which we may not read, so the answer was no. I didn't ask him about philosophical works.



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