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Me'iri explains that they go directly to Gehenom. According the Rambam Ramban, after death you either go to Gan Eden or Gehenom. At the time of the final judgment it is decided if you go to Olam Haba, these people do not stop for judgment but remain in Gehenom so as not to increase their punishment. Yad Ramah's explanation is similar to the Ramban but says ...


5

The Talmud in tractate Sanhedrin (Yerushalmi 7:4 Bavli 52b) asks this question. Two answers are given: 1) Rav Yoshiya: Since it is unspecified, it must be the easiest (קל) of deaths. (The Bavli explains this means the easiest of the four deaths known through tradition, following the opinion of the Sages (Mishna Sanhedrin 7:1) that strangulation is the ...


5

I don't understand the question. The statement that a person who saves one life, saves the world is an aggadic statement, not a halachic one. Halacha does not allow you to sacrifice one life for the sake of many. If you save a life, that is a great and wonderful thing. If you think you are saving a life, but don't actually do so, it doesn't take away the ...


4

In the Avi Ezri on Hilkhot Avodah Zarah 4:2, R. Schach asks why the Rambam interprets the gemara as referring to the number of sinners, when this requirement is about the size of the city--to become an עיר הנדחת, the city cannot be a כפר or a כרך. What does this have to do with the number of people who sinned? He quotes the Minchat Chinukh (no. 464) and ...


4

I had understood this Mishna to be speaking of an actual physical life, so unless you murdered somebody c'v... There are surely other understandings, and maybe somebody more versed in the commentaries will bring one. As to your other question, Judaism teaches that you can always repent, no matter what. Rebbe Nachman of Breslev zy'a stated this principle ...


3

The Maharsha answers that first they stoned him a little then they put a little wick in his mouth again not to the extent of death, they choked him almost until death and finally they chopped off his head killing him, thereby getting a bit of all the Deaths of Beis Din. The Shevus Yackov has a more an interesting answer. He claims is that Billam with his ...


3

1) Wikipedia says Nahmanides identifies the Sambation with the Guzana River mentioned in II Kings, located in Medes. 2)Ba'al Ov involves a process of bringing the Dead to speak with a live person. For more info see this link. 3) A quick google search reveals no known burial place for Tornosrufus. As far as I know we have no Mesorah where he is buried to go ...


3

With respect to what constitutes destroying a soul: Primarily it is referring to taking a life. There are other meanings, especially in the reverse (rescuing a soul), that refer to spiritual matters, but these are things having to do with one's spiritual growth and development. If you act as a mentor to someone who seems lost and wandering in life and ...


2

the rambam says in hilchos melachim that we cannot know the correct interpretation of all these things until it happens. we can also see this from the exodus of egypt which was supposed to be 400 years but with built in leeway of interpretation and wound up being counted from the birth of Isaac because the jews were not able to handle more. i think this is ...


2

The same daf in Sanhedrin 97 a few lines down basically answer the question. see what R'Shmuel Bar Nachamani says about those who calculate the arrival of mashiach ,he uses the loshon of tifach and writes people lose emunah because of it.He seems to disagree with the Rabbaniom who made calculations. A few more lines down Rav writes all the ...


2

Every king is obligated to write his own Sefer Torah. See Chinuch Mitzvah 503 The obligation only starts once the King becomes King. Any Sefer Torah written prior to that cannot be used to fulfill this Mitzvah. I'm pretty sure that is what the Mishna is indicating with the word "LeShmo". The Sefer Torah the King writes should be his Sefer Torah, which he ...


2

My guess is that the drasha of "בן ולא בת, בן ולא איש" was a known drasha that the mishna here is incorporating to support it's statement about the age of the ben sorrer u'moreh. Although the fact about "בן ולא בת" is not relevant to the discussion of the mishna, it includes the full statement as it was known. To give a more famous example, in the gemara ...


1

If you look carefully at the Gemara it doesn't really say that. מאי בבל א"ר יוחנן בלולה במקרא בלולה במשנה בלולה בתלמוד במחשכים הושיבני כמתי עולם אמר ר' ירמיה זה תלמודה של בבל R. Yochanan is talking about Babylon, or more specifically the Torah scholars there. There doesn't seem to be an indication that he is referring to the Babylonian Talmud. R. ...



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