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Well wikisource has the full text of what I can tell is the entire thing, over here. (you can see all 4 seforim over here). You can also find it on HebrewBooks.org (pdf's are searchable, but not so good because of OCR) here and here.


In Be'er Hagoleh, Be'er Revii, the Maharal writes: והדברים אשר נבאר הם דברים אשר נמצא בספרי חכמה גנוזים וטמונים, על אותן הדברים לא נוסיף ולא נחסיר This seems to tell us on what he is basing his Sefer. He often leaves subtle Kabbalistic hints as to what he is referring to. An example can be found in Tiferes Yisroel 55: והבן הדברים האלו אשר אמרנו ...


In addition to my comments above, R. Neria Gutel, in his article "The Relationship Between Halakha, philosophy and education in Maharal's teachings" sums up the the view of the Maharal in halakhic works as follows: As spiritual leader and halakhic authority he was held in great esteem, as evidenced by the fact that Rabbi Avraham Braude (1650-1717), ...


The idea that you are referring to is called "Chomer" and "Tzurah" and is a recurring theme in the philosophy of the Maharal that extends beyond the mashal of man/woman. The Maharal (Gur Aryeh, Devarim: 25:18) relates that all of creation is built in two complementary systems - Tzurah and Chomer. Tzurah is the influential force, providing a general ...


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 ...


You are probably referring to this, on the first Rashi. ז] בשביל ישראל והתורה. בב"ר (א, ד). ויראה לומר מה שנברא העולם בשביל אלו ב' דברים, דכתיב (משלי טז, ד) "כל פעל ה' למענהו", רוצה לומר כל מה שנברא בעולם בשביל הקב"ה נברא ולכבודו נבראו (יומא לח. ), "כל הנקרא בשמי לכבודי בראתיו" (ר' ישעיה מג, ז), ואין כבוד מן הנבראים אלא כאשר יקיימו את מצוותיו ועובדים ...


See Zohar on parashat Yitro, in Zohar 73a. For example: עיינין צהיבין ירוקין, שגעונא אית ביה, ובגין שגעוניה איהו פום ממלל רברבן, ועביד גרמיה כבר נש רב ברברבנו... IF his eyes are yellowish-green, he has madness about him, and because of this madness his mouth speaks in a bombastic manner, and he carries a self-importance about himself... I ...


As brought here footnote 10, this statement, or something like it, appears several times in the writings of the Maharal. None of them is attributed to Gur Aryeh, which is his commentary on Rashi. The specific language you are quoting is in Drush Al HaTorah page 27.


Sounds fishy. If anything, Maharal is known for his condemnation of the work Meor Einayim (by Azaria di Rossi).

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