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9

1) Rav Sternbuch in Tshuvos V'hanhagos chelek 1:368 answers a question very similar to this one. The questioner(a Bal Tshuvah) asks if he can damage his parents television. The Rav answers that this is a machlokes between The Ketzos and the Nesivos in Choshen Mishpat siman 3(which discusses forcing someone to keep mitzvos).The Ketzos holds that the power of ...


9

It is a prohibition not to stand by as another Jew is in any kind of danger, be it physical or financial. ALL of the Monei Hamitzvos include it. See Behag 93, Saadia Gaon 61, Rambam 297, Semag 165, Ramban 293, Chinuch 237, Semak 79, etc.


6

You are using the term "satan" as if it is a being with independent thoughts, desires, and will. This is a mistake. It is actually "the accuser" or the "yeitzer harah". Thus, it can be considered that a person is confronted by all the various situations and problems in the world is confronted by the "Satan". It is the commonly accepted view that "satan" is ...


6

Kraina D'Igrasa 1:59 - Rabbi Yaakov Yisrael Kanievsky Zatzal writes that one who does not return the Seforim to its place is doing a Midah Achzorios and is a Rasha. Alternatively you can print one of the pictures in this link and show what the Shul can look like if Sefarim are not returned to their place, or even better just do this a few times until the ...


6

I was once in a Beis Medrash which used the following tactic. They had signs up which said that the sefarim were only available to use on condition that you return them to the shelf. So if you don't return them, you have borrowed them without permission and are a thief. So you could add לא תגזול to your next sign if you would like to go this route.


5

See Tanya Chapter 1 (which alludes to this Yerushalmi), which is explained in detail in Chapter 10. In short killing it means the inclination for evil has no expression for its energy, no life. It is dead because it has no expression, yet it is not turned over to good because the Tzaddiks love for Hashem is not complete, thus not completely transformative. ...


5

The Maharsham in 3:151 was asked about such a case where someone sold their sins to someone else. He first addresses whether or not a valid act of kinyan could be done - if it was done through קנין סיטומתא (ex. a handshake), then the kinyan may be effective even though there is no "object" to be acquired, just as סיטומתא works on something that has not yet ...


5

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. ...


5

The Steipler Gaon once finished learning in a Yeshiva not far his home. After walking approximately 100 meters, despite the fact that walking was very difficult for him he realized that he didn’t return his sefer to its place. He then turned around, went back to the place he was sitting, returned the sefer, and then went home.


5

The Gemara Eiruvin 65a says that אמר רב ששת משום רבי אלעזר בן עזריה יכול יכול אני לפטור את כל העולם כולו מן הדין מיום שחרב בית המקדש ועד עכשיו שנאמר לכן שמעי נא זאת ענייה ושכורת ולא מיין מיתיבי שיכור מקחו מקח וממכרו ממכר עבר עבירה שיש בה מיתה ממיתין אותו מלקות מלקין אותו כללו של דבר הרי הוא כפיקח לכל דבריו אלא שפטור מן התפלה מאי יכולני לפטור דקאמר נמי ...


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

Rambam Hilchos De'os 5:3 וכל המשתכר, הרי זה חוטא ומגונה ומפסיד חכמתו; ואם משתכר בפני עמי הארץ, הרי זה חילל את השם. Anyone who gets drunk, he is a sinner and is disgusting and loses his wisdom. And if he does so before commoners, he profanes G-d. According to the Rambam, the mitzvah of simcha on Yom Tov does not encourage or even permit drinking ...


4

I heard an explanation, which was attributed to R' Moshe Shapiro, that basically said the following (sorry I don't have his sources, I heard it second-hand): Adam was given a supremely spiritual and holy state of being, to the point that the angels wanted to praise him. Yet G-d told him to do a very small task - don't eat from this tree, for a few hours. ...


3

The Ramban (Numbers 6:14) writes that the Nazir is sinning by leaving his elevated state, i.e. the sacrifice is for ending the state of being a Nazir. על דרך הפשט, כי האיש הזה חוטא נפשו במלאת הנזירות, כי הוא עתה נזור מקדושתו ועבודת השם, וראוי היה לו שיזיר לעולם ויעמוד כל ימיו נזיר וקדוש לאלקיו The Rambam sees in the Nazir support for his approach that ...


3

Yitzchok Isaac Krasilschikov, In his commentary to the Yerushalmi תולדות יצחק‏ explains as follows: לא היה יכול לעמוד בו וכו'. ר"ל לעשות שלום עמו והרגו כפה אותו בתענתים ובתורה ובשירים ותשבחות לעשות רצון בוראו:‏ He could not with stand it etc. Which is to say make peace with it. And he killed it; he forced it with fasts and Torah study and ...


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 ...


3

This is a really important question. It seems one should expect that objective morals always overrule what someone believes to be commands from God since it could be that they are wrong or mistaken... Your question is based on two premises. The first is that an ethic independent of God's will exists. As can be seen in the comments section, this is not ...


3

From reading Sefer Chafetz Chaim, it appears that the answer to this question is usually no (Chafetz Chaim 4:4, 8:1, 8:4, 8:13). R. Binymin Zilber in Shut Az Nidberu 14:60,69 understands that speaking evil about non-religious Jews is permitted (see below), but discourages it because we shouldn't be increasing negative feelings between ourselves and ...


3

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 ...


3

Ohr Hachayim Noach 6,10 and 7,1 discusses this. It appears that minors can pass on due to parental sins. it was only because of Noach's righteousness that they were saved in his merit (as minors). It is unclear if this is the case only with bnai-Noach or also with Yisroel. Later, he indicates that Noach's children were saved because in Noach's merit they ...


3

This sounds similar to Antoninus's question to Rebbi on the bottom of Sanhedrin 91a. 'The body and the spirit can each get out of punishment. The body will say the soul sinned! From the moment he left me I lay here still as a stone in the grave. The soul will say the body sinned! From the moment I left him I have flown around like a bird. Rebbi answered, let ...


3

It is apparent from 15:16 which you quote that Emorite is the nation chosen to represent all the nations of Caanan. In fact in the artscroll English chumash it says as much. The Medrash Rabba that Rashi 48:22 is quoting goes further and darshans that which I took from the hands of the Emorite as meaning from Chamor the father of Shechem. The medrash asks ...


2

The cases where it means purify are examples of "privative piel", where the form חִטֵּא implies that something (sin, guilt, etc.) is being removed, as opposed to the qal form חָטָא, which implies that something (sin, guilt, etc.) is being added (or incurred). Another example of this phenomenon is וַיְסַקְּלֵהוּ (he cleared it from stones) in Isaiah 5:2, or ...


2

Whatever it is that would cause a fetus to die or grow sickly, whether it is the sins of the parents or a gezeira or nature roulette, which is 'hanging over the head' of this fetus, will be effected by the kaparos which will draw that away into the chicken. http://hebrewbooks.org/pdfpager.aspx?req=50519&st=&pgnum=241


2

The Sm'a in that siman s.k. 2 says explicitly that it is not allowed even though the regular logic of bribery does not apply. He says to look at what he wrote in the Drisha. There he quotes a gemara in Ksuvos 105a which says taking bribery even in order to judge justly is assur. Tosafos and the Meiri there disallow the taking of money from both parties in ...


2

We see that King Chizkiya (Hezekiah) had a wicked father and son (Menashe). In fact the commentators credit Menashe with causing the destruction of the Bais Hamikdash by the length of his reign and the setting of the path from which the nation of Yehudah was never able to recover. In spite of that, we do not see the neviim calling for the ouster of the king ...


2

In summary, no, not ALL sins. There are several aspects to answering your question, and I couldn't get to all of them, here. But to start, Talmud Yevamot (don't know exact page) explains that Yom Kippur never atones for sins between one person and another until that person requests forgiveness, personally. The method becomes a bit more complex if the ...


2

With very few exceptions, sacrifices are for inadvertent violations which can include violations which would have had a death penalty had it been on purpose and with witnesses and warning - for example a Shabbos violation. If the person forgot what day it was, or forgot that the specific activity was forbidden, they would have to bring a sacrifice. (Rambam ...


2

the person's human intellect is granted free choice. His soul, therefore, has little influence on his physical body's actions. The question seems to assume that the soul is an outside force, whereas the intellect is the actual self. Rabbi Bentzion Shaifer defines "The 'I' who is talking to you" as a combination of the animal soul, and the G-dly soul. ...



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