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6

The implication of the last mishna in Yoma is that the answer is no: האומר, אחטא ואשוב, אחטא ואשוב, אין מספיקין בידו לעשות תשובה. One who says, "I will sin, and then repent, I will sin, and then repent," will not receive an opportunity to repent. This is codified by Maimonides is the Laws of Repentance 4:1: אַרְבָעָה וְעֶשְׂרִים דְּבָרִים ...


5

The previous answer does touch on the point that this was a declaration to excuse those placed in cherem (excommunication). See this comprehensive article that discusses the topic as well as how some of the ideas crossed over into the Kol Nidre paragraph that follows in the service. Much of the article has English translation. Feel free to contact me ...


5

In James (ICC): A Critical and Exegetical Commentary the author in his text (I have not checked his notes) brings several possible sources for the statement. Amongst them are: m. Qidd 1.10 (= Mishna Kiddushin 1:10 "and whosoever does not perform a single commandment it shall not be well with him, and he shall not enjoy length of days, and he shall not ...


5

The Ramcha"l in Mesilas Yeshorim Chapter 4 touches on this subject. He writes: Just as the Holy One Blessed be He does not allow any good deed, small as it may be, to go unrewarded, so does He not permit any bad deed, however small, to go un-judged and un-passed upon, contrary to the thinking of those who wish to talk it into themselves that the ...


4

Shulchan Aruch Yoreh De'ah 158 (with the commentary of the Shach) provides a very different consequence between the two intentions: Yoreh Deah 158:1: וְרוֹעֵי בְּהֵמָה דַּקָּה מִיִּשְׂרָאֵל בְּאֶרֶץ יִשְׂרָאֵל בַּזְּמַן שֶׁהָיוּ רֹב הַשָּׂדוֹת שֶׁל יִשְׂרָאֵל וְכַיּוֹצֵא בָהֶן, אֵין מְסַבְּבִין לָהֶם הַמִּיתָה, וְאָסוּר לְהַצִּילָם אִם נָטוּ לָמוּת... ...


4

One source in the Talmud Bavli1 that makes a similar statement is B'rachos 5a-b: תני תנא קמיה דר' יוחנן כל העוסק בתורה ובגמילות חסדים וקובר את בניו מוחלין לו על כל עונותיו אמר ליה רבי יוחנן בשלמא תורה וגמילות חסדים דכתיב בחסד ואמת יכופר עון... אמת זו תורה שנאמר אמת קנה ואל תמכור Translation: A teacher of Tannaitic teachings taught in the presence ...


4

The story is from Avot deRabi Natan. Rabbi Shimon ben Yochai visited someone who was in severe pain and cursed out God because of it. The conclusion of the story is that the best thing for the visitor to do is be a good listener, not show up to lecture the sufferer about faith. So if I see someone now cursing out God because of the pain, it's not my place ...


4

For jews kitzur shulchan aruch 151.7 Rectification for one who failed in this sin  are written in the book ''Yesod Yosef''  which was gathered and brought together from earlier holy books, and I will write here a little from them in brief.  It is good to be a Sandek that has children circumcised on his knees and particularly to be a Sandek for poor ...


4

The gemara (Sanhedrin 74a) lists three sins which a person should choose not to transgress, even at the expense of his life. They are idolatry, murder, and sexual impropriety. According to Ramba"m, one must also die to avoid public desecration of God's name (e.g. if someone threatens to kill you if you do not perform a sin in public) or when there is a ...


3

The Babylonian Talmud (Sanhedrin 108 amud 1) says pretty much explicitly that animals cannot sin: וימח את כל היקום אשר על פני האדמה אם אדם חטא בהמה מה חטאה תנא משום רבי יהושע בן קרחה משל לאדם שעשה חופה לבנו והתקין מכל מיני סעודה לימים מת בנו עמד ופזר את חופתו אמר כלום עשיתי אלא בשביל בני עכשיו שמת חופה למה לי אף הקב״ה אמר כלום בראתי בהמה וחיה אלא בשביל ...


3

(I'll respond to the question as it applies to Yom Kippur, as asked. The verse in Numbers is actually talking about a different context, and the same question can be asked there — but wasn't.) According to Maimonides (Yad, T'shuva 1:3–4): T'shuva[1] atones for all sins. Even [if one was] an evildoer all his days and did t'shuva at the end, ...


2

all humans must also die because of Adam and Chava. this is not a punishment but a consequence. If a couple has a venereal disease and the child also contracts it, he is not being punished but rather paying the consequences of his parents actions. when chava was punished, her physical and spiritual makeup changed and she transfered this to her offspring ...


2

Tshuvas Maharit #100 discusses a a certain chacham who would darshan in the name of the Zohar 'מאן דאשתדל באורייתא לא מתבעי מיניה דינא כלל', 'whosoever learns Torah, will not be judged at all'. He spends the entire tshuva bringing chazzal proving this is not true. We find the mishna saying learning is not the focus, mitzvos are. There were great tzadikim ...


2

I found this source: מדרש תנאים לספר דברים Medrash Tanoim to Sefer Devorim ד״א יערף כמ׳ לק׳ ר׳ יוסי הגלילי אומ׳ אין עריפה אלא לשון כפרה שנ׳ (כא ד) וערפו שם את העגלה בנחל מה עגלה מכפרת על שפיכות דמים כך תורה מכפרת על כל עבירות:


2

One is not judged by the 613 commandments unless one is born Jewish or formally converts. A non-Jew could feel they have a Jewish soul, but may eat pork aplenty until converting. (In fact, non-Jews are not supposed to observe the Sabbath, which leads to some discussion about whether someone studying for conversion should somehow break his Sabbath observance ...


2

It is a sin, and it's basically a form of theft. After doing some research, I found out the Guemara brings the concept of Gneivas Da'as, which is the theft of intellect. This site explains very well this concept.


2

I agree with Danny Schoemann, but my answers tend to be longer :) The Short Version: 1) The child can keep eating the egg salad. 2) The child should not be telling their parent that they are wrong. The Detailed Version With Sources: Peeling a hard boiled egg on Shabbos, is not the melachah of Dosh (threshing), nor is it the melachah of Borer ...


2

I have no time to look for the source of the statement, but as long as there's a single [classic] Halachic opinion that permits one's actions, the food does not become forbidden. In your specific case, there are options that Borer is only an issue if done for the meal after the one about to be eaten. So you cannot peel eggs in the morning for Seudat ...


2

Divinely inspired insight, and even prophesy, is not necessarily on demand. Therefore it is not predictable. But there are many accounts of saintly rabbis being able to sense someone whose core has turned. We have counter-examples as well, such as the prophet Achiya Hashiloni being fooled by Yeravam (Sanhedrin 102). I know someone who, as a child, was ...


2

From Maimonides' Mishneh Torah (Repentance Chapter 1:1) it seems Teshuva - returning/repentance (at least nowadays*) is an essential ingredient of atonement for all categories of sin: ...[the sacrifices] do not atone for them until they repent and confess verbally, as it says: he shall confess the matter in which he sinned (Leviticus 5:5). ...their ...


2

The Gemara in Massecheth Yoma (29A) says: הרהורי עבירה קשו מעבירה וסימניך ריחא דבישרא (The thought of sin is more harmful than the fault itself) According to Rashi the text speaks of bodily injury caused by the offending thoughts in matters of women (sexual thinkings) and bodily injury caused by a faulty sexuality: תאות נשים קשים להכחיש את בשרו ...


2

There is a verse that seems to say to live through or by means of the mitzvot. We shall see later that this is not quite an injunction. The verse say's "VeHay Bahem". We will begin the study of the subject by the following assertion. (Gemara Sanhedrin 74A) תניא א''ר ישמעאל מנין שאם אמרו לו לאדם עבוד עבודת כוכבים ואל תהרג מנין שיעבוד ואל יהרג ת''ל {ויקרא ...


1

Rashi addresses your question: God visits the iniquity of parents on their children only when the children follow in their parents' sinful and rebellious ways. People tend to learn values, good and bad, from their parents, after all -- but sin is not a condition that sticks to you merely through inheritance like some other religions claim. Once a person ...


1

Sin is passed on when the new generation continues the world vision of the generation that comitted the sin. I.e. the world vision of the new generation is consistent with the world vision that the sin was commited within the context of. Subsequently the new generation creates the sin as a reality now, i.e. the sin is real now because the world in which it ...


1

There is a book called Sefer Haredim that classifies Mitsvoss following the human organs. See in Sefer Hahinuch Mizvah 169 ולכן הזהירתנו התורה כי בהגיע אל האדם החלי הרע, והוא הצרעת, שלא יקחנו דרך מקרה, רק יחשב מיד כי עונותיו גרמו וירחיק מחברת בני אדם כאדם המרחק מרע מעשיו, ויתחבר אל המכפר המרפא שבר החטא ויראה אליו נגעו, ובעצתו ובדבריו ובפשפוש מעשיו יוסר ...


1

Civil disobedience is nonviolent refusal to obey the law as a show of resistance to the lawgiver. Thus, effectively, you're asking what Judaism says about nonviolently disobeying halacha as a show of resistance to God — or, in other words, you're asking what Judaism says about deliberately but nonviolently sinning. Judaism forbids that. See e.g. ...


1

Judaica Press Samuel I 2:22 cites Rashi who quotes the gemoro that Rabbi Shmuel Bar Nachmani said in the name of Rebi that by delaying the sacrifices of the women who were bringing sacrifices, it was as if they had committed adultery with them. Actually they delayed the women from returning to their husbands. This was an abuse of authority rather than the ...


1

I remember Rav Aviner was asked a very similar question. He answers at the bottom of this page. To quote him Question: I heard that it is permissible to cheat, since it isn't "Genevat Da'at" (deception), as the teachers know that cheating occurs, and it would be "a decree that the community cannot live up to [and which therefore is not binding]." ...


1

to add a bit to msh210's answer as to why animals don't sin, here's a quote from the Duties of the Heart part 2 (one of the classic works on jewish philosophy) It is through the understanding that we realize the Creator's wisdom, power and mercy, of which the universe provides clear evidence. It is the understanding which shows us that we ought to ...



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