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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 ...


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

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

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

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 ...


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

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 ...


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 ...


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

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 ...


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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