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8

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 ...


6

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 ...


5

Taz Yoreh Deah 293 (s'if kattan 4): דחייו של אדם תלוי בשתית שכר


5

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." ...


4

One place this is mentioned is the Chafetz Chaim's Toras HaBayis (ch. 10). The Chafetz Chaim notes the symbolism in how the angels on the ladder in Ya'akov's dream were either ascending or descending but could not remain static on the same level (B'reishis 28:12). The Chafetz Chaim generically cites "the holy sefarim" for this interpretation of the verse, ...


3

I don't think you can find it in an online source, but it is a famous and oft quoted remark. It made its way into the Wikipedia article on Satmar. As one can imagine, many were up in arms about this statement which sends to do away with Chasidus more effectively than any contemporary Misnagdim. The Satmar Rebbe is said to have joked that every Chassid ...


3

Here's my guess from Maseches Avos. פרק א - משנה יג וּדְלָא מוֹסִיף, יָסֵיף The Bartenura explains ודלא מוסיף. מי שאינו מוסיף על לימודו: יסיף. יסוף מפיו מה שכבר למד וישכח תלמודו. Whoever doesn't add to his learning will forget what he already learnt.


2

Rabbi Paltiel explains here (audio link) that this parable was developed by the Ba'al HaTanya in order to resolve a specific difficulty with the Arizal's statement that Elul is a time of the revelation the 13 attributes of mercy. The original source is in Likkutei Torah here: והנה נודע שבאלול הוא זמן התגלות י"ג מדות הרחמים, ולהבין זה כי למה הם ימות החול ...


2

This is a mystical explanation of Genesis (28:17) מַה נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם How awesome is this place; it is naught but God's abode, and this is the gateway of Heaven (trans. my own). The Midrash teaches that that spot was the temple mount: אמר רבי אלעזר בשם רבי יוסי בן זמרא, הסולם הזה ...


1

By doing those specific things the rebbe told us will bring moshiach 1) “They should add in learning Torah – nigleh and chassidus, 2) fulfilling mitzvos b'hidur, 3) adding in ahavas Yisroel and 4) the spreading of chassidus.” Specifically adding in learning should include inyanim in geula and about moshiach ...



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