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6

The Gemara in Chagiga 16a mentions not staring at a rainbow (for too long). It represents (is similar to?) the glory of Hashem and (along with not staring at the king) is considered disrespectful to enjoy the view. כל שלא חס על כבוד קונו רתוי לו שלא בא לעולם: מאי היא ר' אבא אמר זה המסתכל בקשת רב יוסף אמר זה העובר עבירה בסתר מסתכל בקשת דכתיב {יחזקאל א-כח} ...


6

The story is found in מדרש שוחר טוב to Tehillim (39:2). (Menachem's comment [now deleted]) This is probably the earliest source. It is also quoted in the אורחות צדיקים (in שער כ"ה, שער לשון הרע) [on that page, toward the bottom in blue text] (from Menachem, in another deleted comment) According to he.Wikipedia, this story is also quoted in אגדות המלך שלמה ...


6

This is indeed a serious issue and has been discussed by many rabbonim. There have been a number of articles on this. Here are a few. Jerusalem - R’ Ovadia Yosef: It Is Forbidden To Expel Children From Yeshiva Rav Ovadiah Yosef explains how he was able to actually turn a boy around before he was expelled. Parshat Vayetzei Vol.10 No.12 Expelling Students ...


5

HaRav Eliyahu Mansour just touched on this topic in his derashah on Parashat Noahh 5775 (link): The Hazon Ish (Rav Avraham Yeshaya Karelitz, 1878-1953) cautioned that in our times, the decision to expel a student from Yeshiva requires a 23-member Bet Din. According to Halacha, life-and-death cases cannot be brought before a standard, three-member court; ...


5

The Gemara in Sanhedrin 71a lists 3 items that apparently never happened, according to Rabbi Shimon: Ben Sorer Umoreh Ir Hanidachas Tzora'at on a house (As opposed to Rabban Yochanan who claimed to have sat on the ruins of an Ir Hanidachas, and on the grave of a Ben Sorer uMoreh, and אליעזר בר' צדוק and רבי שמעון איש כפר who knew of places with ruins of ...


5

The first print of the Tzemach Tzedek from Lubavitch was in 1871. The Pischei Teshuva passed away in 1868. Therefore it can be assumed that he never saw the Shu"t Tzemach Tzedek from Lubavitch.


4

I suspect this is a rabbinic aphorism commonly formulated as: "אל יבוש מן המלעיגים" "Al yevosh min hamal'igim." Don't be embarrassed of those making fun of you for doing the right thing. I don't have a Bar-Ilan DVD handy so I can't comprehensively source it. But here's Rabbi Google: Metzudat David's commentary to Psalms 25:3 : אז גם כל המקוים לך ...


4

Rav Schwab on Prayer (compiled from taped lectures under the editorship of his eldest son Rav Moses L. Schwab) Iyun Tefilla, Hebrew version of "Rav Schwab on Prayer" Rabbi Shimon Schwab was officially "retired," but his mind and conscience never rested. Always a great thinker and teacher, he turned his attention to the Siddur.


4

As for me, My Prayer by Rabbi Dr. Nissan Mindel is such a book. It doesn't have quite the academic bent that your question implies, but it does give the history of the prayers and why they are placed where they are. It does not much touch on the variety of customs in different communities.


4

It seems that Rambam anticipated certain aspects of Einstien's General Relativity. The traditional view was that time is absolute and constant: "Absolute, true, and mathematical time, of itself, and from its own nature, flows equably without relation to anything external." Issac Newton However, in the Guide to the Perplexed, Rambam sees time ...


4

Apparently Rambam said: בבוקר אכול כמלך, בצהריים כבן מלך ובערב כאביון eat breakfast like a king, lunch like the son of a king and dinner like a pauper. among his other advice for health which seems to have stood the test of time. I read about this study last year which seems to confirm the wisdom of the above advice: High caloric intake at ...


4

A Maskil (an early member of the Enlightenment movement who influenced the famous author Shalom Aleichem) Abraham Bar Gottlober wrote a book called תולדות הקבלה והחסידות which is basically an anti-Chassidic and Kabbalah polemic. On Page 98 he claims that the Zohar quoted by Danny Schoemann (specifically 220b) was used by the Shabttai Tzvi cult (I assume he ...


4

R' Tzvi Elimelech from Dinov (as well as the Chayey Adam) said that קרטן (cards) has the same Gematria as Satan and was the Klippa which the Greeks wanted to introduce to the Jews. Someone also pointed out that there are 36 cards which are the opposite side to the 36 Masechtos.


3

I can't help with a source of the story, but the distinction in usage seems to be clear. A fish is an animate being, with things that are detrimental to its own interests and things that the fish itself does not like. Therefore, love in that context would mean to look want what is best for it. Killing and eating the fish is not in the fish's best ...


3

According to this article: Before the chuppah all the knots on the groom's garments are untied. This symbolizes that at the moment of marriage all other bonds are eliminated, except this intimate one made between the bride and groom. Apparently, this may be a Hassidic custom? I haven't seen any weddings where I have seen this done. Then, again, I ...


3

I found another source in Ramban's commentary to the Torah ( ויקרא פרק טו ) for why this is done: ולא הזכיר הכתוב טבילה באשה, כי הזכיר זוב האיש וטומאתו, ואמר בסוף (פסוק יג): ורחץ בשרו במים חיים וטהר, וחזר ואמר באשה (פסוק יט): ואשה כי תהיה זבה, כאיש הזב, דם יהיה הזוב שלה לא לובן כאיש, והזכיר הטומאה בנדה ובזבה, ואחרי כן הזכיר בזבה (פסוק כח): ואם טהרה ...


3

I once asked this question to Harav Moshe Shapiro Shlit"a, and he answered with the verse from Psalms 113: "והארץ נתן לבני אדם...and the Earth, He gave to people." Here's my understanding of what Rav Shapiro meant, based on Rabbi Luzzatto in Daas Tevunos. The world was given to us to bring to a state of perfection/completeness. Hashem doesn't just want to ...


3

During Simchas Torah we have the minhag of giving everybody an aliyah. Most shuls will call up boys under bar mitzvah who are old enough to know what thay are doing/ The final aliyah is considered a zechus because the person says the bracha with all of the children around him to show that they too are included in the mitzvah. By this, I mean that he is ...


2

It's mentioned in the Medrash Raba - Metzora 17:6 that the Girgashi went to Afriki (sic) instead of fighting with Yehoshua. גִּרְגָּשִׁי עָמַד [ופנה] מֵאֵלָיו, לְפִיכָךְ נִתְּנָה לוֹ אֶרֶץ יָפָה כְּאַרְצוֹ, הֲדָא הוּא דִכְתִיב (ישעיה לו, יז): עַד בֹּאִי וְלָקַחְתִּי אֶתְכֶם אֶל אֶרֶץ כְּאַרְצְכֶם, זוֹ אַפְרִיקֵי. ‏ In the Medrash Raba in Shelach ...


2

The seffer Ashrei Ha'ish vol. 3 chapter 8 siff 44 quotes Reb Elyashev that driving a car is muttar on chol hamoed as it is not considered maaseh uman. No further explenation is given.


2

Presumably he's referring to Tosefta Nezikin 10:8: הגוזל את הנכרי חייב להחזיר לנכרי חמור גזל הנכרי מגזל ישראל מפני חילול השם. הגוזל את הנכרי ונשבע לו ומת אינו מתכפר לו מפני חילול השם.‏ One who steals from a non-Jew is obligated to return [the object] to the non-Jew. Stealing from non-Jews is more stringent than stealing from Jews because of ...


2

According to Yerach L'Moadim - footnote 27 the composer was from Arab lands. The author of the Sefer Hayovlim was the one who made this Tefila known.


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

The source of this contention seems to be on page 30 of this essay. (If nothing else, the bad grammar should alert one to something amiss.) I suspect this is deduced from the passage on דף ר''כ ע''ב אָמַר רִבִּי אַבָּא לְרִבִּי יוֹסֵי, הַהוּא מַרְגְּלָא קַדִּישָׁא דְּהֲוָה תְּחוֹת יְדָךְ, מִגּוֹ סִיַּעְתָּא דַּחֲסִידָא קַדִּישָׁא דְּאִיהוּ גַּבָּן, ...


2

See this translation of a talk of the Lubavitcher Rebbe about the difference between Emunah and Bitachon: An excerpt from there about Bitachon: Trust, by contrast, implies not only that a person believes that his sustenance comes from G‑d, but also that we rely on Him, with absolute certainty, to provide it. An excerpt about Emunah (footnote 12): ...


2

Conjecture: The Hebrew word "damim" means both blood and money. Perhaps, because of the use of the same word for distinct definitions, this adage arose. In a sense, it is saying, separate the "blood" or "damim" of your own family which is your own flesh and blood from the other definition of "damim" - money.


1

According to this shuir(starting at 16:30) from Rav Shachter, quoting Rav Soleveitchik, this is not a minhag based on anything (minhag shtus).


1

the first two gates of chovos halevavos have the theme of emuna. the third has the theme of the duty of serving God the fourth deals with bitachon, trusting in God like a slave trusts in his master for providing his needs. so it seems they are separate themes, but not completely. it is a kind of build up. you cannot have trust without faith, and ...


1

The line with the fish in the story is also printed in Lev Eliyahu from R' Elya Lopian tz"l in parshas Vayeitzei where he discusses the love Yaakov had for Rochel - a 'beautiful' peice if you can get you hands on it. ( Obviously, Reb Elya was using the line to describe true love, making @Shmuel's question valid) I think the lesson from the kotzker / Reb ...


1

The Sabba of Novardok in his sefer madregas haadom has a lengthy chapter on the idea of bitachon. He brings it down as a machlokes between the ramban and the chovos halevavos regarding what hitadlus a person should take. The ramban is of the opinion that no hishtadlus is necessary, so long as a person has bitachon even zero hishtadlus will yeild results. ...



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