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6

This comes from the Ohr HaChaim commentary to כי ששת ימים עשה ה' את השמים ואת הארץ (Shemos 31:17). Ohr HaChaim notes that the verse does not say בששת ימים, in six days, but rather ששת ימים, six days. Thus the verse reads "Six days Hashem created the world" meaning Hashem created it for a six day period, at the end of which it is renewed through the next ...


5

The Chida in Shem Hagedolim cites this story from the עומר השכחה (c. 1500) where it was the Rif who blessed the young Rambam. The Chida explains that the Rif died well before the Rambam was born and replaces the Rif with the Ri Migash who died when the Rambam was seven years old. See page 148 on the bottom of left column here ...


5

Rabbi Cohen addresses it in his Dose of Halacha (the article you quoted in the question!). After discussing whether one may type, etc. on Chol Hamoed, he writes: While the Acharonim don’t discuss playing computer games, it seems that it should be muttar as, like driving to an outing, it can be considered relevant to the Chag and no Issur is involved.


5

Rama, Even Haezer 28:17, in my own loose translation: A guest sitting in someone's home who takes his portion of food and weds with it — she is wed. However, Bes Sh'muel there cites Bach and Taz as saying that marriage is effected only misafek (possibly).


4

This understanding of the retrospective way in which even negative history ultimately leads to the culmination of G-d's plan is a very standard Kabbalistic idea. This is not a statement about future sin, which is always undesirable. See, for example, the ילקוט ראובני quoted here: הנה כבר נתבאר, כפי ערך גודל הנשמה, כן הוטבעה בתוך הקליפה, והם מבקשים לטנפה, ...


4

It's in the Hakdomoh to דברי יואל - שו"ת - חלק א שאל אותו אחד מן המתחדשים שרצה להתעולל עמו, כיון שהאותיות ״ ס ׳ ש׳ ת׳״ שוין הם במבטא מה צורך יש בשלשת! והי׳ די באחד מהם, ורבינו מבלי לחשוב אפילו רגע השיב לו מיד, א״כ איך הי׳ נכתב הפסוק ״וכסילים מתי תשכילו״


4

This is the subject of dispute between R. Saadyah Gaon and the kabbalists, on the one hand, and ibn Ezra and Maimonides on the other. According to Rasag (Emunot ve-de'ot 4:1), man is greater than all other creatures by virtue of his free will. This is also the view of the kabbalists: Man is greater than the angels in that he was given inclinations, and ...


3

A Geonic responsum (T'shuvos HaGeonim Shaarei Tzedek chelek 3 shaar 4 siman 20) cited by the Ritz Geius (Hil. Avel), the Ramban (Toras Haadam: Shaar Haavel; inyan hahaschala), the Ran (chiddushim to Moed Katan; dinei kvurah: aveilus uminhagim), and the Tur (YD 376) mentions a custom of washing ones hand after returning from a cemetery before entering ones ...


3

Those exact words do not appear. However, in Taanis 23a, there is a braissa that presents the idea: תנו רבנן מה שלחו בני לשכת הגזית לחוני המעגל (איוב כב, כח) ותגזר אומר ויקם לך ועל דרכיך נגה אור ותגזר אומר אתה גזרת מלמטה והקדוש ברוך הוא מקיים מאמרך מלמעלה The rabbis taught: What was the word which the Sanhedrin sitting in the chamber of marble sent ...


3

According to Wiktionary.org the source is a Zohar 2:162 which says כל מילין דעלמא לא תליין אלא ברעותא - כל הדברים שבעולם אינם תלויים אלא ברצון.


2

According to chabad.org "A further reason why we recall the miracle on Shabbat rather than on the tenth of the month is that, forty years later, Miriam died on that day and the well which accompanied the Children of Israel and provided them with water in the wilderness, disappeared. When the anniversary of Miriam's death fails on a weekday, some observe it ...


2

It says in Pesachim 111b " איסרא דעניותא נבל שמיה" "The angel over poverty is called dirt" Rashi, however interprets it as being unclean regarding bread


2

Rav Yosef Yozel Horwitz the Alter of Novahrdok (1847–1919) already cites it in his talks compiled in the Sefer Madreigas Ha'adam in Darkei Habitachon (chapter 13 s.v Vezeh Lashon Harambam)


2

The source for reciting the Hosea verses while wrapping the tefillin straps around the finger is Matzat Shmurim (מצת שמורים), written by the 17th century kabbalist Natan Shapiro hayerushalmi (d. 1667 in Italy). As a shalich derabanan (a rabbinic messenger sent from Israel to Jewish communities in the diaspora to collect funds), he was especially influential ...


2

Taame Haminhagim 579 says Sh'ne Luchos Hab'ris [circa 1600] indicates one should memorialize Ester's meal at the meal of the second day of Pesach, as that was the day Haman was hanged. He doesn't say how to memorialize it, but I guess Shoshanas Yaakov is one way to do it. Update: Thanks to Aba, who found the Sh'lah (in the hagaha on the linked-to page). ...


2

The general point is made here in a Haggada printed in 1907. It doesn't give its source, and doesn't specifically point out how the 9 months fits. Regarding pregnancy, specifically, this is in the Talmud Sotah 11b, although I suppose the emphasis on "carrying pregnancies to term", as opposed to just working to have babies, could be a bit of editorializing by ...


2

Rav Yehuda Leib Maimon discusses this question here. The earliest explicit source he finds is in Chemdas Yamim (he acknowledges the controversy around this sefer but indicates his defense of the work), who simultaneously mentions a "wide spread" custom to use musical instruments for Kabbalas Shabbos. He finds no corroboration for the latter custom, but ...


2

See Chasam Sofer on Shabbos 147b, http://www.hebrewbooks.org/pdfpager.aspx?req=21655&st=&pgnum=80. That the names of the months come from the Babylonians, so what? The name Amraphel comes from Babylonian or some similar language, but it is darshened as having a Hebrew meaning. Same with Sancheriv and lots of other examples.


2

It is noteworthy that Rambam himself acknowledges Geonic works among his sources in the introduction to the Sefer Hamitzvot where he lists "Mishna, Talmud, Sifra, Sifre, and Tosefta, and more than that, all decrees and ordinances of the later Geonim, of blessed memory, as well all that they have explained and commented upon concerning the the prohibited and ...


1

look at the introduction of the book "yam shel shlomo" on bava kama. there he says how one doesn't know where the rambam gets his information from, making it difficult to ask contradictions, for we don't know where he came from. part of it being the fact he never quotes.


1

Key difference between these cases and Shabtai Tzvi's ideas: they were either inadvertent (Lot and his daughters - they thought the whole world had been destroyed) or not technical violations of halachah (for example, Bathsheba was divorced).


1

perhaps it is referred as that being the beginning of matan torah, and is called so for its purpose. as rav shimshon Raphael Hirsch says in "chorev" as to the meaning of sefiras ha'omer, that were counting to matan torah as that is the purpose of yetziras mitrayim.


1

Searching around I saw a lot of places quoting the Imrei Emes (again a 20th century source) as saying it is from the Chida, but no one actually knowing where in the Chida it is found. The exact terminology is credited by Wiktionary to Menachem Ussishkin, a Zionist who was a native of Russia. However, this is also a statement in the writings of the Previous ...



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