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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 ...


5

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 ...


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.


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

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

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

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

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

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 ...


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

I do not know how much I can help you, but I will write what I know. In "sefer Torat haBait" of the Hafetz Haim, Torah study is often compared to a treasure that people do not appreciate because of its abundance, see chapter 1 and 4 (third point). However I couldn't find a complete rendition of the classical parable you mention. In particular the story in ...


2

According to Quantum Physics' Heisenberg's Uncertainty Principle, often simplified as "To observe is to disturb," no such machine is even theoretically possible. Observing the behavior of any system affects the system being observed. Thus, the real brain and the "virtual" brain can't be identical. Furthermore, even if the brain were to be emulated, since ...


2

Qitzur Shulhhan Arukh, Yalqut Yosef (Orahh Hayim 619:18), citing Midrash Sifrei on Parashat Shoftim, states (my translation): יש נוהגים לומר אזכרה למתים, וקרוביהם נודרים לצדקה לעילוי נשמתם, כי אף המתים צריכים כפרה, וכמו שאמרו בספרי, כפר לעמך ישראל אלו החיים, אשר פדית אלו המתים, מלמד שאף המתים צריכים כפרה Some are accustomed to recite a memorial ...


2

No. A soul is a spiritual entity and has no gender. However according to Kabbalah there are two worlds where souls can come from. A "Masculine" world and a "Feminine" world. The Lubavitcher Rebbe Z"L explains that that the way of a soul from the "masculine side" is to transform the world by being pro-active and outgoing, while the path of the soul ...


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. ...


1

the shemonei shearim shaar gilgulim (forget exact place) says that if a male soul is reincarnated in a female body, as sometimes happens, then that female cannot have a male child - only female children, as the verse says in parsha tazria "when a woman conceives and bears a male child", and that woman is really a man in a female body. I think he says there ...


1

There are 2 souls, a Nefesh Elokis and Nefesh Habahamis, a G-dly soul and an animalistic soul. Goyim only have the animalistic soul. All physical desires and worldly pleasures come from the Nefesh Habahamis. The Nefesh Elokis just wants the pleasure of G-d, learning Torah and doing Mitzvos. We are able to use the animalistic soul for the service of G-d, but ...


1

Good question, and a difficult one. There are many different interpretations of some Talmudic quotes about this. Here's a lecture entitled "The Theology of Shidduchim."


1

I'm told the Kabbalistic explanation is that a convert is a Jewish soul born into a non-Jewish body looking for its way home. Nu. If it works for you, fine. If it doesn't, that's fine too.


1

This question has been discussed extensively by many great Rabbis throughout Jewish history with the majority saying that there really is a distinct "Jewish soul". I suggest you learn the original sources yourself. To get you started here is the Ramchal: ואמנם כיוון שיש בהם בחינה אנושיית, אף על פי שהיא שפלה, רצה הקב"ה שיהיה להם מעין מה שראוי ...


1

Executive Summary The first source for that expression is שפע טל - 1612. The concept is older. According to Tanya it means that the soul uniquely feels itself inseparable from G-d, more so than other things that exist in creation. Longer Answer As far as I know, the first source for this specific expression of the idea is in a sefer called שפע טל, by ...


1

the body acts as a limiter/bottleneck to the soul. the soul is perfectly capable of seeing without physical eyes or thinking without a physical brain (see this audio by rabbi zev leff). but while it is attached to the body, it is limited by the body. hence a small child is incapable of abstract thought and a ko boxer may not grasp anything - the soul's ...


1

To echo what Shalom said: Let's say, hypothetically, that Hashem "planned on" giving Jewish souls to children of Jewish fathers and non-Jewish mothers. However, Torah lo bashamayim hi - The [power to determine] Torah is not in the Heavens. In the times of the Mishanah and Gemarah, Chazal had the power to change reality by virtue of their declarations. A ...


1

a human being is not a purely physical system like a computer. As the book Shaarei Kedusha explains in detail, a human being consists of two independent creatures fused together. An animal and a spiritual being. see there. Parenthetically, to summarize a practical different on this from here, the ability to reason and speak intelligently is a spiritual ...



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