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See Mishne Torah Hilchot Terumah chapter 14 יב] סאה תרומה טהורה, שנפלה לפחות ממאה חולין טמאין--יימכר הכול לכוהנים, חוץ מדמי תרומה. והכוהן אוכל מדומע זה קליות, או ילוש אותו במי פירות שאינן מכשירין--כדי שלא תיטמא התרומה מן החולין הטמאין |1| או ילוש מדומע זה פחות פחות מכביצה--שאין אוכל טמא מטמא אוכל אחר, עד שיהיה כביצה; |2| או יתחלק מדומע זה פחות מכביצה ...


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it says there was a wind there all night. so people could somehow pretend to use magic but really the wind pulled it off.


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First, some background: The idea that each traditional berakhah and tefiyllah that can be found within the prayerbook has a specific number of words - even a prescribed number of letters within each word - and that each one is thereby meant to express a mystical meaning through gematriya (thus "proving" that it was transmitted perfectly from the time of the ...


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The idea is not that we can reproduce the trick. The idea is that people have accomplished great things which we thought were impossible, and perhaps he did this with trickery and I have no idea how — yet. People have managed to hide bridges. The Rambam was not using קריאת ים סוף for an example of what we could do with trickery. He is mentioning it ...


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the rambam in his introduction to zeraim clearly admits to magic ופן יחשוב חושב ויאמר, כי בקיום הודעת החידושים והעתידות תתקיים הנבואה לטוען אותה, הנה כל הקוסמים והוברי שמים ובעלי הכוחות הנפשיות יכולים לטעון טענת נבואה, שאנו רואים אותם, עין בעין, כל היום מגידים מה שעתיד להיות ואני אומר, שהקוסמים והוברי שמים ואנשל החבורה ההיא, יגידו העתידות ההוות, אבל יצדקו ...


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In Hilchos Avodat Kochavim 11:15, the Rambam differentiates between the punisments for a person who actually does magic, versus a person who merely used slight of hand: המכשף חייב סקילה והוא שעשה מעשה כשפים אבל האוחז את העינים והוא שיראה שעשה והוא לא עשה לוקה מכת מרדות I'm sure plenty of readers would love to play with these words and adapt them to ...


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Regarding the plagues in Egypt, his son R. Abraham writes in his Torah commentary (Exodus 7: 11) in the name of R. Saadya Gaon (9th-10th century) that when the Torah states that "they too did so with magic" it means that they tried to do it. He brings evidence that the term "they too did..." does not mean that they succeeded, from the later verse (8: 14) ...


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הלכות יסודי התורה פרק ב ד [ג] כל מה שברא הקדוש ברוך הוא בעולמו, נחלק לשלושה חלקים: The creatures are divided in 3 parts. The first are composed of matter and form, and are perishable. מהם ברואים שהם מחוברים מגולם וצורה--והם נהווים ונפסדים תמיד, כמו גופות האדם והבהמה והצמחים human body, animal and vegetable bodies והמתכות metals. The second are too of ...


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The Shela Hakadosh wrote a commentary on the Torah which has three parts. First is on the practical understanding, second is a Kabbalistic explanation, and third is Mussar. So we see that the Mussar approach doesn't contradict the Kabbalistic one. The Ramban as well gives multiple reasons for one Mitzvah.


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According to Dayan Grunfeld's lengthy introduction to Horeb (pp. cxx-cxxix), R' Hirsch's approach to mitzvos starts from notes in the margins of his Zohar. (I spoke to an eye-witness of those notes, who saw them when RSRH's Zohar was auctioned off in 2008.) The difference is that to Rav Hirsch, the Zohar speaks in metaphor, not of metaphysical ontologies. ...


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Kabbalistically, the levels of atzilus, beriah, yetzirah and asiyah exist in all levels of abi'a. I.e. there are levels even in asiyah that are impenetrable to us. So the Rambam is asiyah she'beasiyah looking towards atzilus she'beasiyah. Whereas kabbala is atzilus looking towards asiyah. Therefore they traverse different dimensions and are not ...


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Your conception, that the two schools of thought you enumerate (if you can call it that) are at odds with each other is not accurate. Both the written Torah and it's complete explanation, meaning all parts of the oral Torah, were given to Moshe at Sinai. In the Mechilta on Yitro, Rabbi Akiva says the entire Torah (everything that is contained in both the ...



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