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8

No, it does not. "Cursing" someone in a Biblical sense means saying "may G-d strike you." Thus a person would only be liable for cursing their parent if they said "may G-d strike you" to their parent. When someone says "I hit my thumb with this G-ddamn hammer!", an English professor would tell you that means "may G-d damn this hammer because I am mad at ...


8

First, as @Yirmeyahu commented above, there is no death penalty for "all sex outside marriage". There is a verse which states לֹא תִהְיֶה קְדֵשָׁה מִבְּנוֹת יִשְׂרָאֵל וְלֹא יִהְיֶה קָדֵשׁ מִבְּנֵי יִשְׂרָאֵל, but that does not specify a death penalty of stoning. The prostitutes profession was irrelevant to the case. And it would not be a good society if ...


7

Talmud Chagiga 15b http://dafyomi.co.il/chagigah/points/cg-ps-015.htm (a) Question: How could R. Meir learn Torah from Acher? The verse (Malachi 2:7) teaches that one should only learn Torah from a Rav who is similar to a Malach of Hash-m! (angel of God) (b) Answer: R. Meir relied on another verse (Mishlei 22:17, or Tehilim (45:11) ...


5

He didn't endeavor to get the rest of his generation to do Teshuva. That is the main contrast between him and Avraham Avinu, who worked tirelessly to spread monotheism to the world. This is called a Tzaddik in Pelz - a Righteous person in a fur coat - he keeps warm by wearing a fur coat instead of lighting a fire, thus keeping himself warm but letting ...


5

I heard this from the rabbi of my shul in the name of a Chassidic rebbe (I don't remember which one). The pasuk in Tehillim before vehu rachum (78:37) says וְלִבָּם, לֹא-נָכוֹן עִמּוֹ; וְלֹא נֶאֶמְנוּ, בִּבְרִיתוֹ For their heart was not stedfast with Him, neither were they faithful in His covenant. So the reason that we say vehu rachum is to ...


4

This idea that "everyone always has a spiritual level, and that any seeming challenge not at that level is not considered a challenge for him — it is either something he will certainly do right or something he will certainly do wrong, even if merely out of habit — so he gets no reward or punishment for it" is probably being quoted out of Michtav me'Eliyahu ...


4

In the Kuntras Yekar Tifferes (http://beta.hebrewbooks.org/pdfpager.aspx?req=36072&st=&pgnum=204) the author brings this question in the name of HaRav Zvi Perzovicz shlitoh who provides an interesting answer. The Tur in the beginning of Hilchos Rosh Chodesh says that really the 12 Roshei Chadashim should have been Yomim Toivim, however, because of ...


4

Short answer: no, it's not a formal prohibition, but it's still wrong to prevent someone from sleeping. From http://www.dinonline.org/2013/11/05/gezel-sheina-stealing-sleep/ The sefer “Ve-Ahavta Le-Re’acha Kamocha” notes that Rav Chaim of Brisk used the expression “gezel sheina,” implying that waking somebody up needlessly is a form of theft. ...


3

There are quite a few examples of people sinning in the Talmud. Here are a few examples: Talmud Bavli, Avodah Zarah 17a And does not one die on renouncing sins other [than idolatry]? Surely it has been taught: It was said of R. Eleazar b. Dordia that he did not leave out any harlot in the world without coming to her. Once, on hearing that there ...


3

This seems to parallel לא יאונה לצדיק כל און - No wrong shall be caused for the righteous, certainly according to Rashi (there on the verse and other places) that this applies to all sin, but even according to Tosfos that this only applies to food or things which are degrading for the Tzaddik, it is certainly appropriate to ask for that protection. Note in ...


3

See here as a translation from the Arizal: Cain and Abel also damaged [reality]. [Not only Cain but also] Abel "gazed and damaged". According to the Sages, when Abel offered his sacrifice to G-d, he gazed upon the Divine Presence and therefore became incurred the death penalty (which is why it was divine providence that Cain killed him). Gazing upon ...


3

here's an interpretation from shaarei kedusha part 1 gate 1 by Rabbi Chaim Vital, which could be interpreted as a progression (first death in this world, then death in the next world) And know that after the sin of Adam harishon, which was eating from the tree of the knowledge of good and evil, his soul and body also [along with all the worlds] ...


3

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


3

The Mishneh Halochos has a Teshuva in Shu"t Mishneh Halachot Vol. 12 Sec. 443. He first goes into an explanation from Brachot how its a bad thing to do, then brings a source from Sanhedrin that on the contrary it's possibly a Mitzva to wake someone. In conclusion it applies to someone who is sickly or hasn't slept for three days. Based on this it would be ...


2

Although Issac was going to give Esau the beracha due to him being the elder, Rebecca knew from nevua that Jacob was the one who was supposed to get the beracha, Jacob spent his time studying Torah instead of hunting, and Esau did sell the birthright after all. Esau was not dying, for right after eating he up and walked away, he didn't care so much what ...


2

As the comments have indicated, this is a judgment call. Rabbi Moshe Feinstein allows a synagogue to give an aliyah to someone who does not personally practice all the mitzvahs (though he writes it is not preferable). (He feels that the card-carrying Reform rabbis of several decades ago, however, did not believe in the sanctity of the Torah being read and ...


2

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.)


2

According to Derech HaShem, before the sin Adam was much more spiritual than after the sin. So, relatively to his previous condition, he indeed became "dead" at the same day he made the sin. In other words, "death" is not an absolute thing, but rather a relative one. If somebody is "very live" and then he becomes just "live", we can call him being dead, ...


2

As others, I don't know what the Arizal is referring to. But Kli Yakar says that Kain was the first who made the sacrifice. Hevel envied him and made a sacrifice too. As a hint to this, he brings a posuk from Kohelet 4:4 וראיתי אני את כל עמל ואת כל כשרון המעשה כי היא קנאת איש מרעהו גם זה הבל ורעות רוח


2

Rav Hirsch to Bereishis 39:9 understands the word חטא to be related to the word חתה, which he says means to move something from it's place. He goes on to explain the concept of חטא with the more contextual meaning of חתה, which is to remove something from a fire, but the central concept of חטא would be to remove. This could explain the verse in Vayikra, as ...


2

The Rambam in הלכות דעות פרק ו says: יד חייב אדם להיזהר ביתומים ואלמנות--מפני שנפשן שפלה למאוד ורוחן נמוכה, אף על פי שהן בעלי ממון: אפילו אלמנתו של מלך ויתומיו של מלך--מוזהרין אנו עליהן, שנאמר "כל אלמנה ויתום, לא תענון"‏ טו והיאך נוהגין עימהן--לא ידבר אליהם אלא רכות, ולא ינהוג בהן אלא מנהג כבוד; ולא יכאיב גופן בעבודה ולא ליבן בדברים, ויחוס ...


1

Firstly, forgiveness from accidental sins far predates the havdallah,we find in Psalm 90, .שגיאות מי יבין, מנסתרות נקני "Who can discern shogegim, cleanse (?) me from hidden sins." In fact, the Thirteen Attributes of Mercy include נושא...וחטאה "Who forgives...accidental sin." Presumably, while one could be careful enough to avoid such sins, in practice ...


1

Story in Taanis 20 מעשה שבא רבי אלעזר (בן ר') שמעון ממגדל גדור מבית רבו והיה רכוב על החמור ומטייל על שפת נהר ושמח שמחה גדולה והיתה דעתו גסה עליו מפני שלמד תורה הרבה נזדמן נזדמן לו אדם אחד שהיה מכוער ביותר אמר לו שלום עליך רבי ולא החזיר לו אמר לו ריקה כמה מכוער אותו האיש שמא כל בני עירך מכוערין כמותך אמר לו איני יודע אלא לך ואמור לאומן שעשאני כמה מכוער כלי ...


1

the verse in Deuteronomy 4:2 says "You shall not add unto the word which I command you, neither shall you take away from it" He came to change/detract from the torah and for that he was rejected and branded a dangerous heretic. This was unlike Rabbinical enactments which come to safeguard the existing commandments.


1

The Malbim (Rus 1:3 s.v. ותשאר האשה) infers from the words ותשאר היא, Na'omi remained [in S'dei Mo'av] that even though the primary sin of leaving was on Elimelech (Malbim s.v. איש נעמי) she did not take the lesson from his death that she should go back to Israel, rather she continued to remain in Mo'av.


1

I don't know what the Arizal is referring to. However, the Chida (in his פני דוד) cites Chaim Abulafia's עץ חיים that הבל instigated the whole affair: אמרו ז״ל ויקם קין שביקש הבל להורגו ונתגבר קין וקם עליו והרגו ז"א אי הבל אחי־ היה לך להצי׳ עצמך בא׳ מאיבריו ואיך הרגתו השיב לא ידעתי כלו' לא יכילנא ליה השומר אחי וכי יכולתי לשמרו והרגתיו. ועוד תי׳ אנכי הוא ...


1

Since you say the purchaser knows his act was "a violation", I'll assume he's Jewish. For the same reason, I won't discuss here a case in which someone did a prohibited act without knowing that what he was doing was wrong. (The rules are somewhat different in such a case.) Thus, caveat lector: the below is about cases in which the Shabas-violator knew he was ...


1

1 - By the Slonimer Chasidim they actually do not say Vehu Rachum on Motzei Yom Kippur, they go directly to Barchu. 2- Sins that are between man and his friends are not forgiven unless we have asked for forgiveness from the one wronged even on Yom Kippur. 3 - I have heard in the name of Harav Shach Zatzal that when asked this question once Motzei Yom ...


1

the relevant discussion is in Sotah 47a (quoting from std english translation): R. Johanan said: He (Elisha) went to induce Gehazi to repent but he refused. He said to him, ‘Repent’; but he replied: ‘Thus have I received from thee that whoever sinned and caused others to sin is deprived of the power of doing penitence’. What had he done? Some say: He ...


1

I found a quote from the Malbim in Ayelet HaShachar, I couldn't find the original online (according to wikipedia it was published as part of HaTorah VeHaMitzvah). Ayelet HaShachar is a linguistic guide to similar words. Ayelet HaShachar 363: ‏[ חטא עון פשע ] פעל חטא נאמר על הנטיה מדרך הראוי וכולל בין השוגג בין המזיד כל שלא היה בסיבת כפירה ומינות, ...



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