Tag Info

New answers tagged

0

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 ...


-2

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 ...


0

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.


1

Commentary of Leviticus 19:18 by Rabbi Raphael Samson Hirsch ואהבת לרעך כמוך אני ה'. זה כלל מסכם לכל התנהגותנו החברתית - בדיעות, במלים ובמעשים.. ידוע מאמרו של הלל: "דעלך סני לחברך לא תעביד"..."השנוי עליך א-ל תעשה לחברך": הרי כאן שוויון גמור לכל - כעיקרון מנחה לכל פעולותינו; על - פי זה נדרוש את שלום רענו כשלומנו; נהפוך אנוכיות ואהבה עצמית לאהבת ריע ...


0

Daniel Listhaus explains based on Ma'bit (Beis Elokim, Sha'ar Ha'yesodos 42) that as the Gemara says, it is truly impossible to reward a mitzva in this world so that when it comes to those who are being rewarded or punished in this world, it must be that their rewards and punishments are not actually from keeping or transgressing the Torah but ...


0

We are dealing with real rishaim here, not just some guy who messed up and did something wrong. The point then is that Hashem doesn't want these real rishaim in Olam Habaah. In fact he gives them their reward in this world כדי לטרדן מן העולם הבא. If by them doing mitzvos they would get Olam Habaa, they would essentially be sneaking in with an undeserved ...


0

For some reason, this makes me think of Esav selling the bechorah to Ya'akov - "Hineh anocho holech lamus, v'lamah zeh li bechorah?" Since the "reward" of the bechorah is only applicable after his own death, it has no NPV (net present value) to him. That's why Esav HaRasha (the quintessence of the type) can logically and rationally sell eternity for a ...


3

Indeed, Rashi (Kesubos 8a) agrees with your intution: והתקין לו ממנו: מגופו מצלעותיו And he fashioned for him, from him: From his body; from his ribs. However, an alternate explanation is noted by R. Aaron ben Jacob Hakohen of Lunel in Orchos Chaim (Hil. Kiddushin § 21): והתקין לו ממנו בנין עדי עד: פי׳ הנפש השכלית שנחצבת מגלגל תשיעי ועומדת ...


1

the top purpose is as Rabbi Chaim Vital wrote in Etz Chaim (hakdama daf 13): "And not only that but man was created only to delve into the depths of the torah. But this requires that his body (and lower soul) be clean first, through the action of the mitzvos whose entire purpose is for this and are therefore necessary. Then the neshama (higher ...


4

Kohelet 12:13: סוֹף דָּבָר הַכֹּל נִשְׁמָע אֶת הָאֱלֹהִים יְרָא וְאֶת מִצְוֹתָיו שְׁמוֹר כִּי זֶה כָּל הָאָדָם The end of the matter, everything having been heard, fear God and keep His commandments, for this is the entire man. Rashi: and keep His commandments, for this is the entire man: Because, for this matter, the entire man was created.


0

Mesillat Yesharim (ch. 11) implies that Torah study is a means to an end: כפי רבות חשיבותו וחכמתו כן ראוי שירבה זהירותו בדברי העבודה ודקדוקו בה, ואם איננו עושה כן, הרי שם שמים מתחלל בו חס וחלילה, כי כבוד התורה הוא, שמי שמרבה הלימוד בה ירבה כמו כן ביושר ובתיקון המדות This could similarly be inferred from the whole structure of Mesillat Yesharim which ...


2

Just had a learning of this the other day when my Rabbi referenced the Vilna Gaon.. Here it is... The entire service of G-d is rooted in refinement of middos. If not, of what purpose is life (Vilna Gaon) purpose of life reference Different phrasing with concrete source [Beur HaGra to Mishlei 4:13]: Overcoming negative character traits is the ...


0

Keep Mitzvot Not only your own mitzvot but also help others keep theirs. Non-Jews keep their 7 mitzvot and also can help Jews to keep theirs and also sustain the earth and the animal kingdom. Not one of the sheva mitzvot b'nei noach as such but part of the world order. Women's role is also obviously to keep the mitzvot that apply to them and whilst p'ru ...


1

Based on malbim Torah v'mitzva shemos 20:12 - Tov is a human reference term which is used to mean "as opposed to ra". The discussion comes up by the first set of luchos, which as the gemara points out , is lacking the letter 'tes'. The 'tes' represents Tov and the gemara has a peculiar back and forth trying to figure out why that is. (Source: ...


0

Saying that Hashem is good is basically after the rule that we must learn from Hashem's ways and to strive to be good too. For example, just as Hashem suffers the actions of the wicked, so too are we expected to continue doing good notwithstanding evil. The sefer Tomer Devora gives more examples


0

I am addressing what it means that G-d is "tov", and particularly how to understand the quote from Derech Hashem (along with other such quotes). The following is as was explained to me by a close student of R' Yaakov Hillel and R' Nochum Lansky (both noted and recognized in the world of Kabbalah), as well as made explicit in R' Chaim Friedlander's notes to ...


1

Basically it means that this is a phrase or explanation that can be easily misunderstood or can cause trouble for Jews if it is explained openly or translated. Thus, it is saying that someone who has learned sufficiently to understand the hint that has been given can understand the answer, but the intelligent person will keep silent and not go into more ...


0

While it might sound counter-intuitive at first, being just one big people would have an adverse affect on unity. You are much more connected when there are limbs, branches and twigs that reach you, more than being just another sheep in the herd.


0

Goodness means existence. We consider something good when it promotes existence. Although we call things good when they aren't really good, that is just our perception. Since Hashem is מחויב המציאות, He is the ultimate good. See the Maharal on the Gemara about Rav Tuvyumi for more.


3

The Talmud (Moed Katan 17a) infers from a verse in Malachi (2:7) that a rabbi only has authority inasmuch as his active choices reflect the values and teachings of the Torah: ההוא צורבא מרבנן דהוו סנו שומעניה. א"ר יהודה: היכי ליעביד - לשמתיה צריכי ליה רבנן, לא לשמתיה קא מיתחיל שמא דשמיא? א"ל לרבב"ח: מידי שמיע לך בהא? א"ל: הכי א"ר יוחנן: מאי דכתיב (מלאכי ...


0

From what I understand God is not good in the sense that anything else is. For example when I say "that piece of chocolate cake is good" I might mean well constructed, or tasty, or visually appealing etc. Judaism holds that the very definition of 'good' is God. The Rambam states this fairly explicitly when he describes the 'good' that is hidden away for the ...


1

Rabbi Hirsch wrote a pamphlet as an answer against one that was written by a Reformer. It is called Religion Allied With Progress, found in the collected writings volume 6 starting on page 107. This excerpt begins on page 112. I have bold typed the main point I'm bringing at the end. The rabbinical authorities ousted the proclamation of articles of faith ...


0

Avos 3:15: הכל צפוי והרשות נתונה All is foreseen and [yet] jurisdiction is granted. This implies both predestination (meaning, G-d being aware before it happens) and free-will. The Rambam in Hilchos Teshuva 5:5 codifies this point: שמא תאמר והלוא הקדוש ברוך הוא יודע כל מה שיהיה קודם שיהיה: ידע שזה צדיק או רשע, או לא ידע; אם ידע שהוא יהיה ...


1

"Everything is in the hands of heaven except the fear of heaven." (Talmud Berakhot 33b) so yes everything except what moral choice you will make see also gate 3 ch.8 of chovos halevavos for a discussion of this topic


3

We find several examples of future choices being foretold. Here are some of them. The Gemara in Yoma 38b says: דף לח - ב. (אמר) ר' חייא בר אבא א''ר יוחנן ראה הקדוש ברוך הוא שצדיקים מועטין עמד ושתלן בכל דור ודור שנא' {שמואל א ב-ח} כי לה' מצוקי ארץ וישת עליהם תבל Rav Chiya bar Abba said in the name of Rebbi Yochanan, Hakadosh Baruch Hu saw that ...


0

Rabbi Kaplan in Handbook of Jewish thought chapter 3 #11-18 discusses Hashem's goodness. In paragraph 18 he quotes that line from Derech Hashem and explains it according to what he just finished saying, to mean the goodness of free will and the pleasure that comes from accomplishments that recognizably come from that free will. These are his words: Since the ...


1

"The LORD is a jealous and avenging God, The LORD avengeth and is full of wrath; The LORD taketh vengeance on His adversaries, And He reserveth wrath for His enemies." (Nahum 1:2). Advice to terrorists: Don't mess with Nachum.


0

The scriptures do refer to God as vengeful several times. Here are just a few I think are most significant (All translations from the Tanakh 1985): See, then, that I, I am He; There is no god beside Me. I deal death and give life; I wounded and I will heal: None can deliver from My hand. Lo, I raise My hand to heaven And say: As I live forever, ...


1

I am Christian. Knew nothing about this site but this page literally was just here when I looked a my iPad after putting it down several minutes ago. I want to start by saying I stand with the Chosen People of G-d which is the Jewish people. You are His favorite. He choose you! I believe this fact completely. With that,please know. I rejoice with you and ...


3

I'm not sure what you mean by "the Torah" knowing. The Torah was given from Hashem, and He is obviously aware of how He made the world. The Torah won't be saying something that is not true. Therefore, it can't be saying something that is the opposite of true scientific discovery. As far as if all scientific facts of the universe is in the Torah, we find the ...


0

If I am understanding your question correctly (which I doubt), I believe the answer is: those who say don't know; those who know don't say. As far as the Torah itself encoding ideas beyond what was known thousands of years ago, that's an idea well established in Chazal, e.g. the mishna in Avoth (5:22) "בן בג בג אומר: הפך בה והפך בה דכלא בה" - "Ben Bag Bag ...


0

The Torah is the blueprint for the entire creation and therefore contains everything in it. It contains all the DNA and all the elements, grand unified field theory, etc, etc. The best mashal we have is DNA itself. Something very small contains the instructions needed for something much bigger (a whole person). The problem is that we don't have access to ...


4

Tehillim 94:1 refers to Hashem as being "vengeful" (twice in one verse!): קל נְקָמוֹת ה' קל נְקָמוֹת הוֹפִיַע A word about our descriptions of Hashem - when we attribute descriptions to Hashem, we are not describing His essence, or His nature. We are describing the way in which he interacts with the world. When a person is "loyal," that means that ...



Top 50 recent answers are included