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5

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 ...


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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 ...


4

The original can be found in an article titled השבת וציונות authored by Ginzberg (full text). יותר משישראל שמרו את השבת שמרה השבת אותם (emphasis in the original)


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The answer seems to be most probably R. Chaim Soloveitchik. Besides for it being wholly consistent with his approach and tradition, this is recorded here here. The first quotes Ishim V'shitos of R. Zevin (p. 65) which ought to be a pretty reliable source.


3

According to Wiktionary.org the source is a Zohar 2:162 which says כל מילין דעלמא לא תליין אלא ברעותא - כל הדברים שבעולם אינם תלויים אלא ברצון.


3

Rashi over there says that the word Rav preceding the name means without Semicha, the word rabbi preceding the name means with Semicha. The question here is whether at the time he said this if he had Semicha or not. See Kevod Chachmim page 54 paragraph starting V'raiya.


3

According to Rabbi Frand - Rabbi Ruderman corresponded with the Ohr Sameach. Those old enough to remember Rav Ruderman saw a connection to the glory of what European Jewry was in its prime. He corresponded with the Ohr Sameach.


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From this Hebrew Wikipedia article תלמידו החוזה מלובלין ניסה לתרץ את אי הקפדת החסידים בזמני קריאת שמע ותפילה, בחשיבות הכוונה ורצונו של הקב"ה בליבו של האדם, וכתב כי לפעמים כאשר הצדיק שוקל כי עתה רצון הבורא שיעסוק בדבר שיגרום נחת רוח לבורא ית"ש, הוא עובר לפעמים על זמן קריאת שמע ותפילה1]. Quoted from זכרון זאת פרשת פינחס


1

Searching around I saw a lot of places quoting the Imrei Emes (again a 20th century source) as saying it is from the Chida, but no one actually knowing where in the Chida it is found. The exact terminology is credited by Wiktionary to Menachem Ussishkin, a Zionist who was a native of Russia. However, this is also a statement in the writings of the Previous ...


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To add to Avrohom Yitzchok's answer: The B'nei Yissaschar (Sivan 5:13; cf. Kisleiv 3:19) attributes this statement to the Rambam: ואמר הרמב"ם מי שלא טעם טעם התרת הספיקות (בתורה) לא טעם שמחה מימיו Translation: And the Rambam said, "Whoever has not tasted the taste of resolving doubts (in Torah), has not tasted joy all his days." I don't know ...


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Per Sefer HaShabos - page 516 this is attributed to Achad Ha'am.


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Rav Meir Mazuz writes that the source is unknown. It seems that this is based on an version that we no longer have. The Noda Biyehuda quoted it, too.



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