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24

Get married. This gives one the feeling of פת בסלו (bread in his basket) even when he is halachikaly forbidden to his wife. The Talmud says (Yevamos 63a) that a man should appreciate his wife simply for the fact that she saves him from sin. Also, another piece of practical advice given to me by my Chosson Teacher was to go outside for a walk. It works. ...


14

The Rambam says (Issurei Biah 21:19): וכן אסור לאדם שיביא עצמו לידי הרהור, אלא אם יבא לו הרהור יסיע לבו מדברי הבאי לדברי תורה שהיא אילת אהבים ויעלת חן.‏ It is forbidden for a person to bring himself to [sexual] thoughts. If a [sexual] thought comes to his mind, he should divert his heart from profligate and destructive matters to the words of Torah ...


10

Vayikra 19:32: מִפְּנֵי שֵׂיבָה תָּקוּם וְהָדַרְתָּ פְּנֵי זָקֵן Berachos 8b: והזהרו בזקן ששכח תלמודו מחמת אונסו, דאמרינן: לוחות ושברי לוחות מונחות בארון. Sefer HaHinuch 257: And for this reason, Issi Ben Yehuda said in the Gemara (Kiddushin 32b) that even a wicked old man [deserves honor]. That is, one who is not knowledgeable is ...


8

It's known as ona'at devarim. Taking advantage by words, or as Rabbi Torczyner calls it, verbal abuse. The example of asking someone unknowledgeable to put them down is discussed here, by Shulhan Arukh in the laws of Ona'at Devarim. Leviticus 24:14-17: כה,יד וכי-תמכרו ממכר לעמיתך, או קנה מיד עמיתך--אל-תונו, איש את-אחיו. כה,טו במספר שנים אחר היובל, ...


8

"Yelchu Mchail el Choil" (Thilim 84:8) "They advance from strength to strength". ח יֵלְכוּ, מֵחַיִל אֶל-חָיִל; יֵרָאֶה אֶל-אֱלֹהִים בְּצִיּוֹן. They go from strength to strength, every one of them appeareth before God in Zion.


7

Chavos Yair (152) discusses a number of these cases. In some of them, he says, the person delivering the insulting remark is the other one's teacher; the halachah is indeed that if a teacher sees that his students aren't applying themselves properly to their studies, he should "get angry at them and insult them verbally" to spur them to correct behavior ...


7

Zechariah 3 (7): כֹּה-אָמַר יְהוָה צְבָאוֹת, אִם-בִּדְרָכַי תֵּלֵךְ וְאִם אֶת-מִשְׁמַרְתִּי תִשְׁמֹר, וְגַם-אַתָּה תָּדִין אֶת-בֵּיתִי, וְגַם תִּשְׁמֹר אֶת-חֲצֵרָי--וְנָתַתִּי לְךָ מַהְלְכִים, בֵּין הָעֹמְדִים הָאֵלֶּה. 'Thus saith the LORD of hosts: If thou wilt walk in My ways, and if thou wilt keep My charge, and wilt also judge My house, and ...


7

From the Feldheim website: Of the many works of Rabbi Moshe Hayyim Luzzatto, Mesillat Yesharim stands out as his magnum opus. Ever since it was first published in 1740 in Amsterdam, it has enjoyed great renown and was eventually adopted as a basic text for ethical study. Throughout the long history of its publication, Mesillat Yesharim fell prey to many ...


7

R. Schneur Zalman of Liadi (in Tanya, Shaar Hayichud Vehaemunah ch. 4) explains that the name Elokim "shields" the name Havayah, and makes it possible for finite and (seemingly) independent creatures to exist in the first place. Thus, Elokim represents (and is the source of) the tzimtzum, the "contraction" of Divine energy that made "room" for the various ...


7

Based on the addition to your question: The law might have been translated as something like "bad mouth", though I think that slander might not have been included because that implies that the bad-mouthing is false. — I have to say you must be referring to lashon hara, "evil speech", which is (very generally) telling true tales that hurt someone. ...


7

It is clear that angels have jealousy towards humans from Tosfiyos Brachos 3a that says that some say that we say certain prayers in Aramaic in order that the angels should not be jealous of us, and Tosfiyos does not say there is no jealousy, only that we say other prayers in Lashon Kodesh so that can not be the reason. Also Rashi Braishis 1:26 indicates ...


7

Habakkuk The prophet Habakkuk is thought to be the boy in the incident of Elisha and the Shunamite woman. Episode here: http://www.chabad.org/library/bible_cdo/aid/15910 The second line of his very short book starts "How long..." - your characteristic of impatience. The third line asks god "Why he shown him [iniquity]", - your characteristic of ...


6

We say חזק חזק ונתחזק when we finish each Chumash. יהושע: כג. ו. וחזקתם מאד לשמר ולעשות את כל הכתוב בספר תורת משה לבלתי סור ממנו ימין ושמאול ישעיהו: מא. ו. איש את רעהו יעזרו ולאחיו יאמר חזק עזרא: י. ד. קום כי עליך הדבר ואנחנו עמך חזק ועשה דברי הימים א: יט. יג. חזק ונתחזקה בעד עמנו ובעד ערי אלהינו ויהוה הטוב בעיניו יעשה


6

As I see it, this question must be divided into two separate issues: How does standing by while another person is in pain affect you, your soul and middot? How does the Jewish tradition view allowing a child to CIO (Cry It Out) from the perspective of the child? ie. Does anyone discuss how this activity may affect the child in the long run? Let's start ...


6

Torah is studied properly if the goal is to observe that which is learned (Avos 4:5). If someone studies the many halachos that have bearing on one's character (e.g. those related to kindness, honesty, alacrity, discipline, etc.) without meaning to fulfill what he learns, that is not proper Torah study, and cannot be expected to improve his character. The ...


6

I have no source other than my teachers(' Mesorah?), but I was taught, and I believe, that it is proper for the חזן to wait until after the completion of the קדיש. It seems to me that, rather than waiting for praise, he is preventing distraction, and his presence and staid stance at the עמוד help to maintain the decorum through the last words of the קדיש.


5

The range of sources that discuss anger in Jewish tradition is huge. There was a sefer I saw called Haser Ka'as Milibecha, but I'm not sure where to find it. Gan Emunah (available in English as "The Garden of Peace") discusses it, and I bet Gan HaShalom does as well. Bilvavi Mishkan Evneh (Available in English as "Building a sanctuary in your heart") also ...


5

It is in Maharal: ספר נתיבות עולם ב - נתיב הליצנות - פרק ב הלצנות הוא הפך הדין כי הלצנות הוא דבר התול "... Leitzanus is the opposite of "Din" in that Leitzanus is the concept of mockery..." (Unfortunately Chelek Beis of the relatively newer print of Maharal is not yet available) There is other material there and in the previous perek which builds a ...


5

Partly a comment on DoubleAA's answer, and partly an independent answer: It is true that in general we find Chazal avoiding the use of Hashem's name where possible, and using alternative terms instead like (Hebrew) "shamayim" or "hamakom," or (Aramaic) "rachamana." We also don't find them using any of these terms as commonly as we use "Hashem" - for ...


5

The Chafetz Chaim in the B'er Mayim Chaim (8:23) wrote that they were not trying to disparage their colleague in a personal way. Their intent was to undermine the authority of one making a ruling that was still subject to debate. The accuser was concerned for the negative consequences of those who followed the statement as law.


5

Oddly enough, the means to "remove Chametz" from our souls is very nicely laid out in the Chasidic practices of the 49 days of Sefirat Haomer. If you search the internet, you will find numerous 49 step programs, that a person can do, each day to make themselves a better person and have a better relationship with Gd, thus removing the "Chametz". Now that ...


5

The tamei minhagmim brings down in the inyanay segulos, that a way to get rid of bad thoughts is to say this pasuk many times "Aish Tamid tukad al mizbeach lo tichbeh" (vayikra 6:5) source: http://hebrewbooks.org/pdfpager.aspx?req=14556&st=&pgnum=578&hilite=


5

I have never found anything that works to curb the desire. The only thing that actually works, is a stronger desire to not act on your desires. Being distracted by something else might help you avoid the desire, but it really depends on how you relate to those other things for how well they will work. I can study Torah and still feel sexual desires, I can ...


5

Mishnayoth regularly employ a style of continuing a train of thought and then returning to a previous thought. It's actually codified by the Gemara as a standard practice of Mishnah, so much so that laws are derived from the juxtaposition of subject to subject within a Mishnah or adjoining Mishnayoth. See Bab. Berachoth 2a, for example ("תנא פתח בערבית והדר ...


4

I'm surprised no one has mentioned Rebbi Nachman's tikkun haklali which many say as a preventative measure as well as a rectification. Furthermore the Noam Elimelech states that repeating the 7 names of the cannanite nations over and over as a mantra will aleviate sexual desire.


4

From AskMoses.com: There is nothing wrong or unethical about lending with interest. It is a common practice which is done in all civilized law-abiding societies. Still, the Torah expects of us to treat all our fellow Jews as family--and when a family-member asks for a loan we don't charge interest. As the verse says (Deuteronomy 23:20), ...


4

My Rebbe explained that fear of Hashem is not terror of His power over us, but rather awe at how far above us He is. We express that distance by referring to Shamayim which is literally and figuratively unreachable. Thus, Yiras Shamayim is awe and admiration of Hashem's unknowable greatness.


4

Abarbanel (Bereshis 1) quotes this midrash and gives his interpretation (with my own translation): אבל ענין דבריהם אצלי הוא שאלהים הוא מדת הדין ורצה לומר שרצה הקב״ה לברא העולם במדת הדין הגוזרת שכן יהיה תמיד כמו שנברא ולא ישתנה בשום צד כי זה היה דינו הראוי לו כפי קיום הפועל יתברך וכן אמרו פעמים רבות מדת הדין על המנהג הטבעי המתמיד כפי סדרו. אמנם מדת רחמים ...


4

I suggest Gateway to Happiness By Rabbi Zelig Pliskin The lesson in patience which I still recall - 25 years after having last read - it is the following: Imagine you're standing in line. A long slow moving line. Seemingly impossible not to become impatient when standing on line. Right? You simply stand there impatiently wishing it would speed up. ...


4

The phrase yiras shamayim shows up many, many times in Talmud era writings, even in conjunction with verses from the Bible that specifically use the phrase yiras Hashem (see Berachot 8a). My best guess is that it is used to avoid saying God's name. We choose the euphemism of "Shamayim" as an allusion to the verse in Yonah 1:9 ויאמר אליהם עברי אנכי ואת ...



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