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1

The Shlah writes this in Yoma: ולשון מצוה - צוותא, כענין שאמרו (ברכות ו ב) כל העולם לא נברא אלא לצוות לזה. Additionally, the Sfas Emmes writes this (parshas Eikev: 632): ומצוה לשון צותו וחיבור כמ"ש במ"א


2

From the Star-K Website: Although it is preferable to visit someone in person, if one is unable to do so or if the patient prefers, one may fulfill the mitzvah of bikur cholim by telephoning (or emailing) the patient The footnote is a bit off (the number is 39, but the link codes it to #38) but the source is one of these 2: Gesher Hachaim pg 212. ...


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This article, 1st paragraph says: Tashmishei kedushah are objects which serve a holy object (such as a Sefer Torah), They contain a holy object or cover it and are in immediate contact with it. The law of tashmishei kedushah applies even to objects which are used more to protect than to show respect for a holy object (e.g. the ark in which a ...


4

The Aruch Hashulchan (154:5) (as cited here) writes that technically a yad would not have been considered a tashmish kedusha if that had been its sole function. However, the custom is (and was) to also hang it from the Torah as a decoration. Therefore, it is considered a tashmish kedusha with all the attendant restrictions, such as requiring "sheimos geniza" ...


1

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 ...


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The Rambam explicitly lists the pre-Sinai commandments kept by the abhoth in Hil. Melakhim 8:1: Six precepts were commanded to Adam; the prohibition against worship of false gods, the prohibition against cursing God, the prohibition against murder, the prohibition against incest and adultery, the prohibition against theft, the command to establish laws ...


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 ...



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