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25

According to R' Dr. David Shabtai, in a 2013 Times of Israel blog post, there is no such source: The religious exemption exists to protect people whose religion forbids vaccination, to allow religious practice without governmental intervention. The basis for this exemption is to protect people whose religion prohibits vaccinations. This is not true ...


12

Tiferet Yisrael (Boaz) on Avot 3:14 cited and translated here.


8

Sotah 17a: דריש ר''ע איש ואשה זכו שכינה ביניהן לא זכו אש אוכלתן R. Akiba expounded: When husband and wife are worthy, the Shechinah abides with them; when they are not worthy fire consumes them. (Soncino translation) Rashi there explains: שכינה ביניהם - שהרי חלק את שמו ושיכנו ביניהן יו"ד באיש וה"י באשה The Shechinah abides with them - ...


7

The earliest source1 seems to be from the ספר הפליאה - ספר הקנה who writes: ויש פירושים רבים שנעלמו מעיני כל חי ועתיד אליהו הנביא לפרשם וזהו מה שרמזו רז"ל בשבעה מסכתות תיקו "תשבי "יתרץ "קושיות "ובעיות. 1Before 1390, according to linked Wikipedia article


7

This is from the Zohar on Vayikra (10b): תא חזי קב"ה אקרי שלום הוא שלום ושמיה שלום ואתקשר כלא בשלום Translation: Come and see: The Holy One Blessed be He is called "Shalom" ("Peace"). He is peace, and his name is Peace, and everything is bound in peace.


6

Based on some research, e.g. this link, I would venture that the Chazzal, the Rishonim and even early Achronim never heard of it and rarely if ever experienced the zap of static electricity. About the only way to accidentally produce static electricity without synthetic materials is by rubbing silk on glass, or fur on copper. Since they didn't wear ...


6

This article notes that a seeming reference to zemirot as part of the Shabbos seudah is made by the Gemara (Megillah 12b): יום השביעי שבת היה שישראל אוכלין ושותין מתחילין בד''ת ובדברי תשבחות Early proponents of zemirot include R. Yehudah HaChassid (Sefer Chassidim 271) and R. Eliezer Rokeach (Rokeach 54). Zemiros are extant from the period of the ...


5

רמ"א, תורת העולה, ח"א פרק ו The Rema in תורת העולה, ח"א פרק ו says וכבר כתב חכם אחד שלא טעם טעם שמחה מי שלא טעם התרת הספיקות השכליות and a wise man said that someone who has not tasted the resolution of (intellectual?) doubt has not tasted joy, in connection with שמחת בית השואבה ! Metzudat David is from “18th century David Altschuler” and the ...


5

I heard from Rabbi Paysach Krohn Shlita quoting Rabbi Moshe Feinstein Zatzal that the reason for this is we want the kids to learn about caring for someone else's property, as this is a Yesod in Yiddishkeit.


5

The Rambam in Sefer haMitzvos says in מצוה עח: שהזהיר לכל טמא להכנס תוך מחנה לוייה שכמוהו לדורות הר הבית That the Torah commands us not to go into the Levite camp if one is impure, which corresponds to Har Habayit in our times. So here we seem to have a source. The Rambam refers to the Mishna in כלים Mishna 1:8 as his source. There it says: הַר ...


5

The source is Medrash Esther Rabba 7:13 See here: אמר רבי יצחק נפחא המן הרשע בעלילה גדולה בא על ישראל הה"ד ובמלאת הימים האלה עשה המלך לכל העם הנמצאים בשושן הבירה וגו' ואין העם האמור כאן אלא ישראל הה"ד (דברים ל"ג) אשריך ישראל מי כמוך עם נושע בה' וגו', אמר המן לאחשורוש אלהיהם של אלו שונא זמה העמד להם זונות ועשה להם משתה וגזר עליהם שיבואו כולם ויאכלו וישתו ...


5

Judaism is emotional as well as intellectual. Even the highly rationalist Rambam wrote beautiful passages about we should love and yearn for God like one does regarding a desired romantic partner. Early mussar seforim, such as Chovos HaLevavos, are focused to a large extent on developing intense love for God. The Ramak's Tomer Devorah is full of references ...


5

The Ramchal in Da'as Tevunos (Simanim 40 and 142) understands this to be a symptom of the hester panim, the hiding of Hashem's presence, that coincided (resulted?) from the destruction of the Beis HaMikdosh. It is an expression of the relationship between the general quality of life in the world and the expression of Hashem's presence in the world. When ...


4

Chabad.org has an article entitled Spiritual Graphology--The Soul of Handwriting, Finding the Mind, Body and Soul Connection. It starts with a quote based on the Rebbe ztz”l May G‑d help you fulfill the teaching of our sages, that "G‑d should be realized in every mundane thing" – as, for example, how the soul's control over the body can be ...


4

Biur Halacha (156:1) connects it to Torah study in particular, although not for large-scale kollel. Chazon Ish (Kovetz Igros Chazon Ish vol. 1, letter 86) also clearly connects the Rambam to Torah study and even larger scale kollelim. see here at length.


4

A fairly early source is Rabbeinu Bachaye in Kad Hakemach, but he indicates that the idea predates him: כבר ידוע דקריאת התורה מצווה גדולה היא אע"פ שלא מבין מה שקורה (this is on the entry for "Torah"). While one might argue that a 'mitzvah gedolah' is not necessarily 'mitzvas talmud torah', it's at least a strong indicator for early sources to such as idea. ...


4

A Google search revealed this Wikisource entry בעל התפילה, ר' יונתן שטנצל מספר על שיר מיוחד ששמע מסבו הגאון רבי משה הלוי לינשה, זצ"ל נוסח מיוחד עתיק, של אחד מי יודע בארמית שהיו נוהגים לשיר בפסח בחצרות חסידי רוזין, סקווער, סדיגורא, בעיר קישינוב בבסרביה My translation: The chazan Rabbi Jonathan Shtenzel tells of an ancient version of a special ...


4

Traditionally the Chossen is expected to give over a "vort" ie. Torah idea in order to show his future bride and in laws that he is learned. The occasion was named after the vort, and the name stuck even as the practice of actually saying the vort fell out of use.


4

The fifth chapter of Avos says one hallmark of a chacham, wise person, is that mode al haemes, he acknowledges the truth. Rashi says this refers to someone who has erred and acknowledges a correction.


4

According to Rav Yosef Shalom Elyashiv (quoted here), there is no basis at all in Judaism for this practice ("אין בזה שום עניין"). He says every prayer at the Kotel is accepted.


4

Note: 40 days of prayer at the wall is considered a "Segulah" and therefore relies more on tradition than the strict rationalist approach that the halachic process has. An Article written by Rabbi Levi Friend, author of the book "Segulos HaBaal Shem Tov" for the Torah Journal "Ohr Yisroel" (Monsey) investigated this and other 40 day "Segulos" and came up ...


4

הרואה שמן זית בחלום יצפה למאור תורה שנאמר (שמות כז, כ) ויקחו אליך שמן זית זך ברכות נז א Slightly less explicitly, since olive oil was directly associated with light back then: e.g. אמר רב יהודה אורה זו תורה וכן הוא אומר (משלי ו, כג) כי נר מצוה ותורה אור מגילה טז See also: http://wikivort.co.il/view.php?vort=1563


3

The Machzor Vitry (a talmid of Rashi, who therefore preceeds R' Yehudah HaChassid and R' Elazar Rokeach) has a considerable number of the zemiros that we still sing today, some of which have variant girsaos. For example, Kol Mekadesh in the MV has lines for the entire alef-bais. Also, a number of zemiros were written by Donash Ben Labrat who preceeded Rashi. ...


3

The answer seems to be most probably R. Chaim Soloveitchik. Besides for it being wholly consistent with his approach and tradition, this is recorded here here. The first quotes Ishim V'shitos of R. Zevin (p. 65) which ought to be a pretty reliable source.


3

Another source earlier than the Tosafos Yom Tov is the work Tishbi by R. Eliya Habachur of the 15th-16th century who disputes the idea here.


3

This article lists several situations when autopsies may be performed. I shall list a few ideas mentioned: The Torah itself states two people, namely Ya'akov and Yosef who were embalmed. The embalming process involved "disemboweling the body and filling the cavity with certain unguents." This was allowed because of kavod hamet - respect for the dead body. ...


3

The passage that you are likely thinking of (as Yishai suggested) is in the Rambam's letter to the sages of Lunel, and can be found in Iggerot haRambam II, p503 (link). There are other letters as well, in which he claims to have forgotten the source of a halakha, is unsure as to whether or not he has included all of the relevant information, or admits to the ...


3

The Sifra says (B'chukosai 1:8): שמא תאמרו הרי מאכל והרי משתה אם אין שלום אין כלום ת"ל ונתתי שלום בארץ מגיד שהשלום שקול כנגד הכל וכן הוא אומר עושה שלום ובורא רע מגיד שהשלום שקול כנגד הכל Translation: Lest you say [after reading the blessings of abundance mentioned in Vayikra 26:4-5], "There is food, there is drink, but if there is no peace, there ...


3

... Yes. Judaism demands both intellectual (atah haresa lada'as) and emotional (tachas asher lo avadata es hashem elokecha bisimcha uvituv levav) engagement. Reaching the level of feeling of Har Sinai may not be entirely reasonable as a daily practice to engage in for the average individual. However, anyone may feel an emotional attachment to Hashem by ...


3

This idea is found in the S'fas Emes on the Chumash (B'ha'alos'cha 5635, s.v. ויעש כן אהרן - thank you Chiddushei Torah for finding this helpful citation): ויעש כן אהרן. שלא שינה. יש לפרש כי עשה מעשה המצוה כל ימי חייו בכוונה ורצון אחד. כי דרך כל אדם. שבהתחלה מתעורר לטוב. אח"כ נשכח ממנו. וצריך לחפש התעוררות באופן אחר תמיד. והאמת כי ההתפעלות הראשון הוא ...



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