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9

The Gemara in Brachos 8a says מיתת נשיקה is "נשיקה דמיא כמשחל בניתא מחלבא" which Rashi explains to mean כמושך נימת שער מתוך החלב--like pulling a hair out of milk.


8

By the way, generally a "Talmudist" means someone who studies the Talmud; the rabbis who wrote the Talmud are known as The Sages, Hazal (an acronym for "our sages of blessed memory"), or the Tannaim (those before the year 200) and Amoraim (from 200 to 500). Okay, let's back up here. The reading of Deuteronomy is a very nuanced one, which your translation ...


7

Summary: One who drinks water on the eve of Shabbat or, according to other opinions, following mincha on Shabbat, steals water from the souls in Gehenom and thus harms them. There is little, if any, Scriptural discussion regarding the continued life of a soul following death, therefore we are left exploring the murky depths of Midrash. I refer you to the ...


6

Kabbala (Jewish mysticism) talks about there being multiple worlds, but our laws of who-is-a-Jew basically pertain to the world that we know right now. Reincarnation is a concept stressed by kabbalists starting in the late 1500s, though some traditionalists challenged it. Today I'd say most rabbis have heard of the concept, but if someone doesn't believe in ...


6

In a Teshuva of the Maharam MiRottenberg (#19) he writes that the angel in charge of conception chooses souls from a chamber (that needs to be emptied before Moshiach can come) to place in the womb. Sometimes the angel makes a mistake and puts a Jewish soul in a non-Jewish mother, and sometimes the inverse. The Jewish soul goes on to become a convert to ...


6

http://www.chabadlibrary.org/books/default.aspx?furl=/admur/tm/11/15 איתא בזהר ח״א צא, ב. שאיש ואשה הם נשמה אחת, אלא שבירידת הנשמה לעוה״ז, באה מחצית הנשמה בגוף של זכר, והמחצית השני׳ – בגוף בת־זוגו. ולכן נקרא כל אחד מהם בלשון "פלג גופא" זח״ג ז, ב. קט, ב. רצו, א. , כיון שבכל אחד מהם לבדו יש רק חצי נשמה. ועז״נ בראשית ב, כד, "על כן יעזב איש את אביו ...


5

Rashi in Maseches Beitza 16a writes that the neshama yesera is: רוחב לב למנוחה ולשמחה ולהיות פתוח לרוחה ויאכל וישתה ואין נפשו קצה עליו This very roughly means that it expands his heart so that he has a greater capacity for rest and joy and is able to eat and drink more without overdoing it.


5

Yechida is one of five levels of the soul often described in the teachings of Chassidus, which were only revealed about 250 years ago - which is likely when the concept (named as such) became mainstream. The soul's five names are mentioned in Midrash Rabba (Bereishis 14:11, Devorim 2:26), written in the 4th - 5th century - the earliest source I could find. ...


5

The Zohar writes that the Patriarch Yitzchok had the soul of a female. Additionally, the Arizal explained that Michal wore tefillin because she had a male soul. So it seems that souls do have genders, both male and female.


4

The Torah says (in the 10 commandments) that God punishes the guilty for 3 or 4 generations. In many places, I have seen people troubled by this idea, and the general kiruv answer is that if person's children do not do mitzvot, because of the sins of the parent the parent is punished for those lack of mitzvot and sins being done, up to 3 or 4 generations. ...


4

I had understood this Mishna to be speaking of an actual physical life, so unless you murdered somebody c'v... There are surely other understandings, and maybe somebody more versed in the commentaries will bring one. As to your other question, Judaism teaches that you can always repent, no matter what. Rebbe Nachman of Breslev zy'a stated this principle ...


4

The Ramchal writes in a letter that in his time (already 300 years ago) there is no longer "one" soulmate for everyone - in earlier generations, complete souls came to the world, and each soul had it's other half. However, today our souls are actually just fractions of greater souls, and not necessarily is there a corresponding "piece" to your fraction of a ...


3

My knowledge and expertise are certainly not profound enough to answer this question as a real scholar would do. However, let me answer with an in-your-face provocative counter-question: Is there a distinct "Amalekite" soul? So to say: is a soul bound by its alleged nature to a destiny? Is the free will shadowed by a predestined nature of our soul which we ...


3

To answer the first part of the question, the Rambam in the introduction to Chelek writes: והמקמה הגמורה היא שתכרת הנפש ותאבד ושלא יהיה לה קיום והוא הכרת האמור בתורה. וענין הכרת הכרתת הנפש ... וכל מי ששקע בתענוגות הגופניות והזניח את האמת והעדיף את השוא נכרת מאותו השגב וישאר חומר מוכרת בלבד וכבר ביאר הנביא שהעולם הבא אינו נישג בחושים הגופניים The ...


3

The Ramchal, as translated by Rabbi Abba Zvi Naiman in The Elucidated Derech Hashem (1:3:2) states: "[...] The Divine Wisdom decreed that a person be composed of two opposing elements. That is, he should be created from a pure, intellectual soul and an earthy, obscure body [...]." Rabbi Abba Zvi Naiman in his Zichron Yaakov Eliyahu commentary on the ...


3

Perhaps this Midrash (Vayikra Rabbah 4:5) indirectly addresses your question: תני ר' ישמעאל משל למלך שהיה לו פרדס והיה בו בכורות נאות והושיב בו המלך שומרים אחד חיגר ואחד סומא ואמר להן הזהרו על בכורות הנאות האלו לימים אמר חיגר לסומא בכורות נאות אני רואה בפרדס אמר לו סומא הבא ונאכל אמר לו חיגר וכי יכולני להלך אמר סומא וכי רואה אני רכב חיגר ע"ג סומא ואכלו ...


3

Rabbi Shnuer Zalman of Liadi explains the idea of the Neshama Yesera in Torah Ohr (Parshas Vayakel pg. 87). The discourse is elucidated in the Chassidus Mevue'res series (Shabbos pg. 23), and is adapted in English here. The basic explanation is as follows: Midrash Rabba writes that the soul is called by five names: Nefesh, Ruach, Neshama, Chaya, and ...


3

First of all, like Shalom noted, these issues with souls and spirituality are not associated with Yemos HaMashiach according to the view we adopt from the Rambam and many others. I'm not exactly sure what you're looking for, but perhaps the following will help you: The brain, or what one might call the "intellect" is definitely a core part of what we ...


3

See Derekh HaShem here paragraph beginning with "והנה". A partial quotation: כי אין נפש הבעלי חיים אלא דבר גשמי, מן הדקים שבגשמיות ― Although animals may have a soul, it is not a spiritual entity, it is the most fine of physical entities. His sources include your possuk Koheles 3(21) *ורוח הבהמה *הירדת היא למטה לארץ. (see the Feldheim edition ...


3

With respect to what constitutes destroying a soul: Primarily it is referring to taking a life. There are other meanings, especially in the reverse (rescuing a soul), that refer to spiritual matters, but these are things having to do with one's spiritual growth and development. If you act as a mentor to someone who seems lost and wandering in life and ...


3

The following appears on page 253 of the The Maggid Speaks: Favorite Stories and Parables of Rabbi Sholom Schwadron, by Paysach J. Krohn. This would support the attribution to the Chofetz Chaim. In this version of the story (possibly changed from the origina), it is indeed given as "fats (oil or shortenings) used in baking and frying".


3

It depends what level of proof you are looking for. If you mean irrefutable proof, I don't think you will find as much. If you mean indications, here are a few: The verse in Koheles (8:1) says חכמת אדם תאיר פניו a man's wisdom lights up his face. This has been understood (see, for example, here) to refer to that which there is a light in a person's ...


3

Kaballah says that the soul enclothed within the body and it is the reflection of the Divine Form, called the tzelem (tzelem Elokim). This can be described as the spiritual mold of man's physical form, linking his body and soul. This mold is derived from the configuration of the sefirot, which structure the worlds through which the soul descends on its ...


3

The תניא מבואר compiled by Rabbi Avraham Alashvili quotes the Lubavitcher Rebbe as sourcing the statement in Tanya as follows: ראה ע"ח ש"נ פ"ד. ר"ח שער היראה פ"ג. ומקורו בזהר ח"ב קז, ב. וראה גם במדב"ר ספכ"ב. Zohar, part 2 107b says: אמר דוד בלבא אית תרין היכלין בחד דמא ובחד רוחא ההוא חד דמלייא דמא ביה דיורא ליצר הרע ולבי לאו הכי דהא ריקן איהו ולא ...


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

I would take Time magazine and Kurzweil with a large grain of salt. Kurzweil think because computers have increased in certain physical measurements that they'll soon be just like humans. But there's a lot more to a human than just RAM and GHz. So far, all computers have been able to do is carry out lots extremely precise instructions very quickly. But they ...


2

neshama yeterah doesn't literally mean "an extra soul", it means "extra soul" as if the amount of soul that you have is continuous. the conceptualization is for example that you have less soul when you are tired or angry and more soul when you are at rest. see footnote 5 on neshama yeterah in the tenth chapter of The Sabbath by Heschel here.


2

Nefesh Hachaim Shaar 1 Chapter 5: שהאדם השלם כראוי עיקרו הוא נטוע למעלה בשרש נשמתו העליונה ועובר דרך אלפי רבואות עולמות עד שקצהו השני הוא נכנס בגוף האדם למטה. זהו כי חלק ה' עמו יעקב חבל נחלתו שעיקרו קשור ונטוע למעלה חלק הוי"ה ממש כביכול. ומשתלשל כחבל עד בואה לגוף האדם Man, appropriately perfected, has his roots planted above in the supernal source ...


2

The Ramchal in Da'at Tevunot refers to the soul as a chelek eloah mima'al. The reference is in siman 24 (page 7) of the R' Chaim Friedlander edition. I don't know if there are any sources older than that, but it sounds from the Ramchal's verbiage that the concept was already pretty well known.


2

its a quotation from Scripture (Iyov 31:2) and see tanya, (by rabbi shneur zalman boruchovitch - first lubavitch rebbe ) those are the first words of chapter two: (with the addition of the word "mamesh" ) it is explained there a length. here is a quote to describe G-d’s implanting the Jew’s soul in his body signifies that this soul originates in the ...



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