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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 ...
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 ...
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
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 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 ...
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.)
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) ...
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
"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.
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.
One of the sources for this statement is in Ma'amar 2, towards the end of Chapter 30 of Rabbi Yosef Albo's Sefer Ha'ikrim. It is brought in the name of the "chacham" - "wise person." אי אפשר שישיג עצמותו שום נמצא זולתו. כמו שאמר החכם כששאלו אותו אם היה יודע מהות האל, והשיב: אילו ידעתיו הייתיו. כלומר כי אין מי שישיג עצמותו אלא הוא יתברך, עם היות מציאותו ...
It is a paraphrasing of Igeres Teman (pg. 42 in this edition).
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 ...
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.
רמ"א, תורת העולה, ח"א פרק ו The Rema in תורת העולה, ח"א פרק ו says וכבר כתב חכם אחד שלא טעם טעם שמחה מי שלא טעם התרת הספיקות השכליות and a wise man said that someone who has not tasted the resolution of (intellectual?) doubt has not tasted joy, in connection with שמחת בית השואבה ! Metzudat David is from “18th century David Altschuler” and the ...
The Torah writes about Moshe that he remained youthful and vigorous until 120 years. We thus bless each other with the designation "Until 120" with the same connotation, viz. that they should live a long life without any physical, emotional and intellectual degradation. (Devarim 34:7) וּמֹשֶׁה, בֶּן-מֵאָה וְעֶשְׂרִים שָׁנָה--בְּמֹתוֹ; לֹא-כָהֲת ...
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 ...
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 mentioned in Kovetz Sipurim on the Lubavitcher Rebbe
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
Nesivei Yeshurun al HaTorah1 (פרשת תולדות) cites a story where the Sefas Emes implies that he started at a lofty spiritual level due to the greatness of his illustrious grandfather, the Chidushei HaRI"M. To convey this idea, the Sefas Emes employs the analogy of a small child born at the summit of a lofty mountain: ואלה תולדות יצחק בן אברהם אברהם הוליד ...
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 ...
נויאהעכ or ןויאהכ The Chof at the end is 2 mistakes - as it is instead of the Ches and if it was a Chaf it should be a Chof Sofit
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)
"The Rock, His work is perfect; for all His ways are justice; a God of faithfulness and without iniquity, righteous and just is He. Is corruption His? No; His children's is the blemish" - Deuteronomy 32:4
Taz Yoreh Deah 293 (s'if kattan 4): דחייו של אדם תלוי בשתית שכר
Interestingly, although widely quoted, a cursory search shows me only 16th century sources for this exact wording, although they quote "Chazal". E.g. R. Isaiah Horowitz in Shelah to Parshat Vayishlach: כי אם על יוצאי חלציו גם כן, כי מעשה אבות סימן לבנים "But to his descendants as well, for the act of the ancestors is an indicator for the descendants." ...
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."
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