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Danno got it right. But I'll go through the quotes anyhow. A. Non-Jews aren't humans. Keritot 6b. There are a handful of specific technical laws in the Bible that pertain to "an adam" which the Talmud interprets as "Jews only"; for a non-Jew we are more lenient. The idea simply is that most of the Torah's laws were intended for a Jewish audience, so ...
Likutei Moharan II 48: וְדַע, שֶׁהָאָדָם צָרִיך לַעֲבר עַל גֶּשֶׁר צַר מְאד מְאד וְהַכְּלָל וְהָעִקָּר שֶׁלּא יִתְפַּחֵד כְּלָל According to Wikipedia, the song adaptation was composed by Boruch Chait of The Rabbi's Sons. Likutei Moharan II 24: מִצְוָה גְּדוֹלָה לִהְיוֹת בְּשִׂמְחָה תָּמִיד
These attacks are usually amalgamations of the following: Pure invention -- some of the books listed don't exist or the quotes are fabrications Mistranslations or selective quoting Out of context quotes (statements made in the course of a protracted legal argument presented as definitive statements of belief or statements made to make a legal point being ...
There is a letter by the Lubavitcher Rebbe zt"l (original Hebrew text available online at chabadlibrary.org; an English translation is at chabad.org) in which he discusses this. (He also provides a list of places in Chabad Chassidic writings that talk about tzimtzum.) To summarize: The two key variables here are: (a) whether tzimtzum means "contraction" ...
It's in אמרו לאלקים for Yom Kippur Shacharis. (I thought it's also in the Yotzer for Shabbos Shekalim, and the idea is indeed there, but not the exact phrase.)
It appears in the Babylonian Talmud (c. 350) several times; one such occurrence is in the last chapter of Yoma, which addresses the notion of repentance. (Page 87a): דאמר רב הונא אמר רב כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא נעשית לו כהיתר "As Rav Huna said in the name of Rav, once a person sins once and repeats it, it becomes ...
The posuk in Nechemiah 9:33 says the same thing: וְאַתָּה צַדִּיק עַל כָּל-הַבָּא עָלֵינוּ: כִּי-אֱמֶת עָשִׂיתָ וַאֲנַחְנוּ הִרְשָׁעְנוּ. "You are just in all that has come upon us; for You have dealt truly and we have done wickedly." Also Pharaoh proclaimed in Shemos 9:27: ה' הַצַּדִּיק וַאֲנִי וְעַמִּי הָרְשָׁעִים. "The Lord is the ...
"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.
Because thats when Moshe Rabenu lived until and no one can Live longer than him two sources that discus this reason and its shortcomings: THE REBBETZIN'S HUSBAND and Wolfish Musings
Hashem is the author of the Torah. Generally the author of a work writes it. Actually nowadays the author generally types it, nevertheless, we still say so and so "wrote" it. Who transcribed it or how they did so is incidental to who authored it. In other words saying Hashem wrote the Torah is just a generic way to convey in English that Hashem is its ...
The argument went much earlier. There were students of the Arizal who held that Tzimtzum is literal. For example, Yosher Levav (the author of the Mishnas Chassidim) wrote that it is based on both logic (that it is disgraceful for Hashem to be found in a dirty place) and because it is also what the Arizal taught him. The Alter Rebbe (Baal Hatanya) ...
Interestingly (but unsurprisingly), there is a Wikipedia page about this! They give the spelling ןאוייעך, which is how the word would be transcribed into Yiddish based on sound alone.
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 ...
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
Rabbi Re'uven Brauner wrote a pamphlet indexing verses used in prayer called "Shimush Pesukim" (in halakhah.com): http://halakhah.com/rst/pesukim.pdf However, the specific verse you quoted is not found in that index (nor do I remember it), except for a haftarah.
When I was young, my older brother and I counted a bunch of pomegranates. Some totaled 607, 624, and other numbers in that area. Although none totaled exactly 613, in our series of counting the average came out to 613! Thanks to msh, at the bottom of R. Zivotofsky's article I found that someone has an ongoing experiment regarding just this question and so ...
It is a paraphrasing of Igeres Teman (pg. 42 in this edition).
I can't vouch for the reliability of this source, but the story is found in Warren Kozak, The Rabbi of 84th Street: The Extraordinary Life of Haskel Besser (HarperCollins, 2004), pp. 176-7 (cited in the Wikipedia article on the Shanghai Ghetto): When the Germans pressed the Japanese to turn over the entire Jewish community [in Shanghai], the Japanese ...
Taanis 22b relates that Yoshiyahu said "צדיק הוא ה׳ כי פיהו מריתי" - HaShem is righteous for I have rebelled against his word. (quote from Eicha 1:18)
I also used to think it had to do with Moshe's age. But then this made me wonder why we say "You should live till 120", since it sounds more like a curse than a blessing to limit someone's potential age to a set number of years. Then it was pointed out to me that it isn't a curse, but a determination made by HaShem, explicitly stated in the Torah. In ...
Regarding the first quote "The whole world is a very narrow bridge..." I can only find "A man must traverse a very narrow bridge...". Perhaps the songwriter wrote the song based on those words which are attributed to Rabbi Nachman. Regarding "It is a great mitzvah to be happy constantly". This is mentioned in Likuteh Morahan Tinyana 24 מצוה גדולה להיות ...
A possible source is Proverbs (9:8) אַל תּוֹכַח לֵץ פֶּן יִשְׂנָאֶךָּ הוֹכַח לְחָכָם וְיֶאֱהָבֶךָּ "Criticize not the scoffer lest he hate you; criticize the wise and he will love you." Another close one (26:4) אַל תַּעַן כְּסִיל כְּאִוַּלְתּוֹ פֶּן תִּשְׁוֶה לּוֹ גַם אָתָּה "Answer not the fool with his foolishness lest you too resemble him."
Just to contribute a tiny bit of data (while agreeing with the other answers that the count varies): Tonight I was dismantling a pomegranate while waiting for dinner to cook, and one thing led to another, and I found that this single data point had exactly 613 seeds. I only eat about one or two pomegranates a year, so I am unlikely to collect a ...
I heard that "filled with mitzvot as a pomegranate" is not a reference to a certain number, or even an abundance, but the "fullness". The phrase אפילו ריקים שבכם מלאים מצוות כרימון is explained as being full like a pomegranate. When a pomegranate grows, its seeds fill it up leaving no space, as opposed to other fruit we know that have some extra space or ...
I'm not sure to which Rav you're referring, but the Gemara in Masechet Shabbat 104A (Hebrew, English) states that "one who comes to defile himself is given an opening (i.e. he is permitted, but not actively helped) and one who comes to cleanse himself [...] is helped": בא ליטמא פותחין לו בא ליטהר מסייעים אותו
I do not have any specific citations but according to Rabbi Lamm in Torah uMadda: In the Geonic period, according to the eleventh-century R. Joseph Ibn Aknin (in his commentary to the Song of Songs), R. Hai Gaon (939-1038), 'the last and greatest of the Geonim,' did not hesitate to use Arabic sources, including Arabic love songs, to prove a Talmudic ...
Issac Moses's comment about Mishlei, made it remember that Kohelet has some quotes, though they are not very pithy. Kohelet 1:16: טז דִּבַּרְתִּי אֲנִי עִם-לִבִּי, לֵאמֹר--אֲנִי הִנֵּה הִגְדַּלְתִּי וְהוֹסַפְתִּי חָכְמָה, עַל כָּל-אֲשֶׁר-הָיָה לְפָנַי עַל-יְרוּשָׁלִָם; וְלִבִּי רָאָה הַרְבֵּה, חָכְמָה וָדָעַת I spoke with my heart, saying: 'I have ...
I contacted someone who asked the rabbi from whom I'd heard it. It was the Chazon Ish. (Which makes sense; he wrote a lot about free will. Fascinatingly, it was his opinion that when we pray for there to be less evil in the world, we are praying that G-d tamper with wicked people's free will. R' Moshe Feinstein disagreed.)
In rabbinic sources after the rise of Islam? Certainly, there was a cross-pollination of ideas. It may not be that a given rabbi was reading the Hadith per se, it may have been that they heard something from someone and said "wow, that's powerful." They may have known it was recorded as Hadith; or that it was loosely based on Islamic thought; or not at all. ...
I second DoubleAA's comment - I'm hard pressed to think of a navi who doesn't talk about justice. The most immediate quote for me is Amos 5:24: Let justice roll down like waters, righteousness like a mighty stream. Other candidates include: Micah 6:8: It has been told to you, O mortal, what is good and what the L!RD seeks from you: only to do justice, to ...
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