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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.


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 ...


8

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 ...


8

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 ...


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) ...


6

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

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 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

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. ...


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

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 ...


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

regarding keriaha and availus for a mumar minor, the remoh yd 340 5 writes that they have a halocho of mumar


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

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

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.


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

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

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

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

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

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 ...


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 ...


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

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

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

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 ...



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