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1

Rav Yaakov Weinberg said that it is not a chiddush that you have free will. R' Weinberg asked the question why the Rambam put the concept of free will in Hilchos Teshuva, as opposed to in Hilchos Yesodei HaTorah. His answer was that free will only becomes a relevant discussion when it comes time for Teshuva. When a person is in the act, it is self-evident ...


2

Yes, it is a chidush. Many people use the escape route, to avoid taking the responsibility of their actions. For example, someone might say, "I was very mean to my wife, but I couldn't help it, because G-d knows what I will do and He didn't stop me, so it's not my fault, and He allowed me to do it." However, we must realize that even though G-d knows what ...


-1

This was raised in Europe already - see Taharas Yisrael I think. Note that the painful menstruation which woke women from sleep was much more common. With higher percentages of body fat, they have more hormones perhaps. Joking aside - Perhaps steady low calorie diet when young puts the girl into Strong Pattern. Some women from poor countries such as ...


0

Here is a partial answer to your two part question. I have heard from the Rabbis I learnt shmattas with in the name of Rav Bic & Rav Menasheh Klein who both independently attributed the erratic vestos to the suddenly widespread use of electric lines.


3

In terms of praying to get out of a certain situation, the Nefesh Hachaim addresses this question in Sha'ar Bet, Perek Yud Aleph (Translation from The Soul of Life) For in truth, we would wonder how it could be appropriate to plead in any way from Him (blessed be His name) to relieve him of his suffering and torments. As with the healing of the body, if ...


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 ...


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 ...


3

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.


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 ...


0

The Ramma in hilchos Tzedaka, Yoreh Deah siman 249 16 says 'the minhag to give tzedaka in honor of the dead during Yizkor is a minhag vasikin and it helps the nishama'. The Taz brings a Beis Yosef in hilchos Yom Hakipurim who quotes a Rokeach who explains that Hashem searches a person's heart and if it would be that the dead person would be alive he would ...


0

R' Natan Slifkin examined the issue of transferring mitzva credit to other people, in the course of a broader discussion of benefiting people who have passed away, in a memorial lecture for his mother-in-law, entitled "What Can One Do For Someone Who Has Passed Away?" It is available for download in essay form here. R' Slifkin points out (p. 3) that the ...


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, ...


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

"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 ...


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 ...


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


0

The fact that the world will be destroyed in the year six thousand was a fundamental believe upon which the Rashba attacked the Moreh Nivuchim for not believing in, and used it as a main point to ban the learning of it. Having said that, according to the Rashba and his acceptance of this aggaddata, there is no reason to assume humanity itself won't be ...


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 ...


-1

In demographic terms, Hasidic Jews are more similar to some highly religious Christian groups than liberal Jews,” Comenetz said. “They may also sympathize more with the Republicans than the Democrats on values questions. So, one outcome may be a change in the way Jews vote.” Quote is from here Christianity gets most of its morality from Judaism, and ...


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 ...



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