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12

Most undertand this to be a prayer for the trait of humility; specifically as expressed by ignoring the abuse of others. This is implied by the Chovos Halevavos (Shaar Hac'nia ch. 10): והששי כי מעשה הנכנע מקובל אצל האלקים...וחשוב בו תמיד והשתדל לקנותו ופקדהו עם נפשך ומדותיך תדיר והעזר באלקים עליו ושאל אותו ממנו להתקרב אליו ולהגיע לרצונו אולי יישירך ...


7

One interpretation is that given by Tosafos (B'rachos 17a, s.v. ונפשי כעפר): ונפשי כעפר לכל תהיה. מה עפר אינו מקבל כליה לעולם כן יהי רצון שזרעי לא יכלה לעולם כמו שהוא אומר והיה זרעך כעפר הארץ Translation: "And may my soul be like dirt/dust to all": Just as the dirt can never be destroyed, so may it be Your will that my progeny is never destroyed, ...


7

Am I the soul or the body? The answer is yes. The mashal is given of a blind man and a lame man in the king's orchard. The blind man put the lame man on his shoulders. The lame man steered the blind man to the fruit and they were able to collect a harvest. Emperor Antoninus asked Rabbi how there could be punishment in the life beyond, for, since ...


4

I asked R' Tzvi Berkowitz this question. He said that when one sleeps, 4 parts of the soul leave, while the lowest part of the soul remains with the body. The "me" in this prayer is that lowest level of soul, but not the body. I once heard R' Avrohom Schorr speak, and he quoted a Zohar which I did not manage to find afterwards, which said על בשר אדם - מלמד ...


3

See Zohar on parashat Yitro, in Zohar 73a. For example: עיינין צהיבין ירוקין, שגעונא אית ביה, ובגין שגעוניה איהו פום ממלל רברבן, ועביד גרמיה כבר נש רב ברברבנו... IF his eyes are yellowish-green, he has madness about him, and because of this madness his mouth speaks in a bombastic manner, and he carries a self-importance about himself... I ...


2

The Gemara (Brachos 58a) writes that just as the appearance of one's face is unique, so is one's personality. R. Tzadok of Lublin (Dover Tzedek) explains this comparison on the principle that עיקר הנפש היא בפנים Rough translation: The soul is mostly in the face. R. Ezekiel Landau explains the Gemara similarly (Tzlach to Berachos ch. 9 58b I think) ...


2

Nefesh HaChaim 1:14: מחשבה היא בחינת הנשמה שהיא המלמדת לאדם דיעה ובינה בתוה"ק. לכן עיקר משכנה הוא במוח כלי המחשבה Thought is the faculty of the soul (Neshama) which teaches the person knowledge and understanding in Torah. Therefore its primary residence is in the mind, the tool of thought.


2

Radak citing Yonatan, Ralbag, and Metzudot David (Samuel 1:25:29) all interpret it as a reference to meriting Olam HaBa. (It seems to me that even those who read the verse there in accordance with its straightforward meaning would agree that the intended reference on tombstones is to this Drash.)


2

The Ramchal believes that everyone has a tikkun, classical commentaries stick to your observation that the souls of the wicked are totally destroyed. Rabbi Dessler's take on this seems to be that the more you buy into the olam ha'dimyon the more of a dimyon you become to the extent that you may not be able to survive le'asid lavo. More to the point peshat ...


1

As for E-lokai Netzor and Hashem putting a soul within me, my own intent when saying these words is based on the Vilna Gaon's taxonomy of prayer: Prayers that express an ideal to be repeated and internalized are what we call "tefillah" in Hebrew. Tefillos are consistently written in the plural, as our connection to the community is part of that ideal. ...


1

In the Talmud (Sanhedrin 91b) we find: Antoninus said to Rebbe At what point is the soul given to a human? Is it from the moment of decree [that such a child will exist], or from the moment of formation? He responded: "from the moment of formation." He replied, "is it possible that a piece of meat can last for three days without salt, and yet not become ...


1

The Rambam describes the nature of the soul and its faculties in Shemoneh Peraqim. There's a fair, not good, but fair scan of the English available online, but the Touger edition is particularly good and fairly inexpensive. It's short enough to not make sense to cite to, especially because the explanation spans all eight of the chapters, but I'll briefly ...


1

Rabbi Simcha Zissel of Kelm writes (forget the exact source) that the yetzer hara for idolatry was never really destroyed, it merely changed form from worship of idols to worship of other things. he says one form it has changed to today is worship of money. see also this by Rabbi Yisacher Frand http://www.torah.org/learning/ravfrand/5757/yisro.html


1

It comes from Avigail and is the opposite of כף הקלע. The Pasuk in Shmuel says וְֽהָיְתָה֩ נֶ֨פֶשׁ אֲדֹנִ֜י צְרוּרָ֣ה ׀ בִּצְר֣וֹר הַחַיִּ֗ים אֵ֚ת ה' אלקיך וְאֵ֨ת נֶ֤פֶשׁ אֹיְבֶ֙יךָ֙ יְקַלְּעֶ֔נָּה בְּת֖וֹךְ כַּ֥ף הַקָּֽלַע׃ This juxtaposition makes it look like it is referring to rest as opposed to being flung about. Tzror would mean a bond, held ...


1

See Siddur Im D'ach, Shaar Chag HaMatzot; Lekutei Biurim (By Rabbi Hillel Malisov of Paritch), 47b. The Chassidei Umot haOlam derive their animal souls not from the 3 impure klipot, but from the klipat nogah, just like the animal soul of bnei Yisrael. The sheva mitzvot seem to be a rectification for the animal soul. Bnei Yisrael are born automatically with ...


1

Iggerot Kodesh, vol. 1, p. 176: בקיצור תניא להצ"צ... פ"ו כתב וז"ל: ג' קליפות הטומאה ואין בהם טוב כלל (ר"ל בעצמותם אבל בבחי' גלות בו יש חיות אלקות ניצוץ מי"ס דעשייה שבתוכו י"ס דיצירה שבתוכו וכו'). וביתר ביאור כתב ... וז"ל: מה שכתב בספר של בינונים דגקה"ט אין בהם טוב כלל, אין הכוונה שאין בהם שום ניצוץ כלל, שהרי אי אפשר להיות קיום שום דבר בלי איזה ניצוץ טוב... ...


1

While it's true that some animals, plants ... are gilgulim of people, that does not mean that all are. Reincarnation is usually because a soul has to fix something it did or did not do but for whatever reason can't go to gehinom or needs to be done in the physical world. Most souls however either throughout the course of their life completed what they ...


1

Very interesting question! The confusion arises primarily due to semantic concerns when translating between Hebrew and English. Metaphysical literature in Judaism recognizes five parts to the "spiritual essense" of man, some of which are given analogous physical components. Nefesh - the "sustaining force," this correlates to blood/the circulatory system ...


1

Rabbi Avigdor Miller told Rabbi Simcha Bunim Cohen towards the end of his life that he was able to see the Tzelem Elokim in every person, even a goy. I heard this from Rabbi Simcha Bunim himself, with that said, and having seen it himself. I don't need to see this in any other sefer, I trust Rabbi Avigdor Miller.


1

Neshama - based on Nusach Sefard , by Korbonos, right before Kriyas Shema where there are some additional words ומותר האדם מן הבהמה אין כי הכל הבל, לבד הנשמה הטהורה I heard in the name of Rabbi Chaim Volozhin Zatzal - ומותר האדם מן הבהמה אין - a person is more than an animal with the "אין" - a person can say no - that a person can have self control, which ...



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