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Olam HaBa, the world to come, is a generic term in Torah. The specific context must be taken into account in order to understand the meaning. In some places it refers to the world of souls, that place where the soul goes after departing the body. This is what you are referring to as "Heaven". In other places it is referring to the world of resurrection. ...


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I think another example might be Rabbi Tzodok haCohen of Lublin who was raised in a Lithuanian rabbinic family and switched to Chassidut. Though one might might argue that he wasn't yet a 'gadol be'Torah' when he made the change. https://en.wikipedia.org/wiki/Zadok_HaKohen


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The Yismach Moshe was one of the misnagdim that switched to Chassidus https://en.m.wikipedia.org/wiki/Moshe_Teitelbaum_(Ujhel) And for the heretic list, although I'm not sure if it's really what the OP is looking for, Tzadok and Beitus went off the path of truth when they misunderstood Antigonus Ish Socho as brought in pirush hamishnayos from the Rambam in ...


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As explained in this article the ideal Jewish year is actually 13 months (representing a dominance of the Jewish lunar calendar over the non-Jewish solar one) and it will resume this cycle in the days of Moshiach. The leap month is added to provide access to the future redemption even in our times.


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A different angle on the question: at the funeral for Rabbi Emanuel Gettinger (who was a mathematics and astronomy enthusiast), it was suggested that God values our engaging the world. This way, we would have to study astronomy to determine how to modify the calendar. (Recall that the Gemara praises the role of an honest human judge as "partnering with ...


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You write in your question: "isn't it better that the Jewish People are unified?" I think there is no contradiction between the division into the tribes and the unification of the Jewish People. Each tribe has their land allotment and their specific purpose specific for their tribe, however at the same time they share their unification on a higher level, ...


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First, some background information: The passuq in question is Bereshith 28:16 - "Wayyiqass Ya'aqov mishenatho wayomer akhen yesh HaShem ba-maqom ha-zeh wa-anokhi lo yadha`ti" Translation: "And Ya`aqov awoke from his sleep and said, 'Surely HaShem is in this place and I did not know it." However, the Targum Onqelos renders the sense (cf. ...


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As I heard from a professional physicist quote a Nobel prize winning physicist that he works with "People think that physics is about what the universe is. This is a mistake. Physics is about what we can say about the universe."


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The idea of uncertainty is that we cannot determine with accuracy. God doesn't determine. He knows from the inside. He is the force of existence within everything. Even if there is no equation, He knows it because He gives its essence. There is a basis for the uncertainty concept within Kabbalah. The highest level that can be related to is Chachmah, which ...


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as explained above, G-d instituted the Uncertainty principle as part of the framework of existence necessary for life. it is His invention so of course He is not bound to it. if you look into it further, you will see that like the other laws of physics, it is essential for the existence of life. how so? as explained here, without the uncertainty principle, ...


2

The Shulchan Aruch in Yoreh Deah 179 siff 1 says we may not ask astrologers or use lotteries (to figure out the future). The Ramma quoting the Beis Yosef explains the reason is the Torah says תמים תהיה עם ה׳ אלהיך. In the next siff, the Ramma informs us from tshuvos Rashba (hamiyuchos liRamban) that if someone is somehow aware that a certain act is ...


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On the contrary, the sole object of the Law is to benefit us. Thus we explained the Scriptural passage, "for our good always, that He might preserve us alive, as it is this day" (Deut. vi. 24). Again, "which shall hear all those statutes (ḥuḳḳim), and say, surely this great nation is a wise and understanding people" (ibid. iv. 6). He thus says that even ...


2

the Sefer Haikarim 3, 28 quoting The Talmud in Nazir 23 , answers this clearly: כי בעשיית כל מצוות ומצווה יש שתי בחינות:  האחד מצד העשות מעשה המצווה והגיעה אל הפועל השלם;  והשנית מצד כוונת העושה אותה.  והשלמות הנמשך אל המצווה איננו מצד המעשה, שהרי אמרו רבותינו ז"ל במסכת נזיר (כ"ג) גדולה עבירה לשמה ממצווה שלא לשמה. ואמרו שם: משל לשני בני אדם ...


0

Bartenura on Pirkei Avot 2:4:5: ואל תדין את חברך עד שתגיע למקומו אם ראית חברך שבא לידי נסיון ונכשל, אל תדינהו לחובה עד שתגיע לידי נסיון כמותו ותנצל: My loose translation: If you see your friend in a trial (difficult test / dilemma, etc.) and he stumbles, don't judge him negatively until you have encountered the same trial as he and you have ...


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וזה כל האדם ותכלית בריאתו ובריאת כל העולמות עליונים ותחתונים להיות לו דירה זו בתחתונים This in fact is the whole [purpose] of man, and the purpose for which he, and all the worlds, both upper and lower, were created: that G‑d should have such a dwelling-place here below. Man’s faith in the unity of G‑d fulfills this goal. For when G‑d’s unity is revealed ...


1

In declaration of independence terms, "Inalienable right" means one that the human law cannot restrict (as in it would be wrong for it to do so) and "pursuit of happiness" means the feeling of self-worth one gets from contribution to community. So putting those in Halachic terms, an "Inalienable right" would be something that Dina DeMalchusa could not ...


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It is not a right, but a commandment. תַּחַת אֲשֶׁר לֹא עָבַדְתָּ אֶת ה' אֱלֹקֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב. ~ Devarim 28, 47 And this makes perfect sense. Like Aristotle writes on his ethics, a deed without happiness, lacks of meaning, because you are no doing it for the sake of the deed itself, and for the refinement that it's supposed to ...


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In Mishlei 3:27 we have אַל־תִּמְנַע־ט֥וֹב מִבְּעָלָ֑יו בִּהְי֨וֹת לְאֵ֖ל (ידיך) [יָדְךָ֣] לַעֲשֽׂוֹת׃ Do not withhold good from its owner while it is within your means. The rights are about not interfering, they aren't (or weren't meant to be) about entitlement. I think אל תמנע applies well.



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