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1

Etymologically, the verb כתר (from whence we get the Hebrew noun, כתר, meaning "crown") means to surround, or encircle. In the Aramaic pael (as perhaps in Job 36:2) it can also have the added nuance of expecting something, or lying in wait. The derived noun, כֹתרת, appears in Tanakh in reference to the head of a pillar (so, for example, 1 Kings 7:16 and ...


-1

In Igros Moshe Orach Chaim 3, 90 Rabbi Moshe Feinstien rules that it is prohibited to do invasive preventive medicine, and definitely not on a child, because of the inherent risks involved. R' Shlomo Zalman Auerbach in Nishmas Avrohom Volumw 4, 243:1, rules that a doctor may not force a patient to receive a vaccine. Rav Shmuel Kaminetsky has ruled that for ...


3

The Rambam mostly rejected the idea of demons. This resulted in him either completely ignoring הלכות mentioned in the גמרא that were based on the existence of demons (such as the issur of keeping food beneath your bed), or giving the הלכות different and more rational reasons (an example for such an halach is מעין שבע said on Friday nights, which was based on ...


1

My guess is that this is something based upon Chovot haLevavot, in Shaar Yichud haMaaseh §5, where Bahya ibn Paquda describes the "real" battle in one's life as being against an internal enemy, rather than against external forces (link). This story is also related by R' Yishaya Horowitz (Shnei Luchot haBrit II: Parshat Korach), and so the version you heard ...


1

To Q1: The source is the mishna in Ovos 3 (11) רבי אלעזר המודעי אומר, המחלל את הקדשים, והמבזה את המועדות, והמלבין פני חברו ברבים , והמפר בריתו של אברהם אבינו עליו השלום, והמגלה פנים בתורה שלא כהלכה, אף על פי שיש בידו תורה ומעשים טובים, אין לו חלק לעולם הבא. (משנה, מסכת אבות ג יא) Darche Noam writes Viewing Chol Hamoed as a sanctified day of ...


2

In addition to the Chasam Sofer already quoted, another source is the Shaar Yisachar in the name of "holy seforim", who addresses kabbalistically why the acronym holds despite the halacha that Iyar is written with two yuds. The Lubavitcher Rebbe explains the concept at length here.


5

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.


-3

Building on what mevaqesh said. The names are borrowed directly from the pagan Babylonians. Some of them are actually names of foreign gods. Like the month of Tammuz, mentioned in Ezekiel 8:14. I don't know if Iyyar happens to be a name of a foreign god, but maybe you could look into that. But I can guarantee you that when the Babylonians decided on naming ...


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

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.


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, ...


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 ...


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 ...


0

The commandment “Do not seethe a kid in its mother’s milk.” was mentioned three times in Torah, so that indicates it's pretty important. According to Rabbi Ariel Bar Tzadok, this forbidden mixture could be a source of extreme spiritual danger. Meat is the product of the animal and milk is the byproduct of the animal, so milk made inside the cow ...


0

In Sanhedrin 92a, there is some discussion on the value of giving out bread to others and leaving behind bread prior to saying the blessings after meals: ואמר רבי אלעזר: כל הנותן פיתו למי שאין בו דעה - יסורין באין עליו R. Eleazar said: Whoever gives of his bread to one who lacks knowledge will be assailed by suffering [...] ואמר רבי אלעזר: כל ...


-1

I don't have any pre-Gra sources for you, but R' Chaim Volozhin makes the point fairly explicitly in Ruach Chaim on the words of mishna 2:8 אם למדת תורה הרבה, explaining the words כי לכך נוצרת: ואמר "כי לכך נוצרת" כי הנה כל אדם נברא לתקן מה, זה דבר זה וזה דבר אחר וכו And it says "for this purpose you were created" as each person is created to ...


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 ...


4

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)


0

it is hinted in the book of Job: "Behold, G-d does all these things with man two or three times" (Job 33:29) http://www.chabad.org/kabbalah/article_cdo/aid/1388275/jewish/Men-Not-Women-Reincarnate-202.htm also the Vilna Gaon in Even Shlema says from this verse that one has a maximum of 3 gilgulim to rectify himself


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.


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 ...


0

The Chasam Sofer gives the following explanation (I heard this quoted, don't know where to find it) for why it is called Shabbos HaGadol. Every Motzai Shabbos we say ויהי נועם to lengthen the return of the souls that were released from Gehinnom for Shabbos who must go back on Motzai Shabbos (Tur O.C. 295). However, when Yom Tov is during the week, we don't ...


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 ...


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


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 ...


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 ...


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 ...


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 ...


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 ...


0

The Ohr Hachaim in Parshas Ki Tetzei says in regards to the the halacha of Eshes Yefas Toar-The captive woman at the battlefield. that the soul of this non jewish woman really comes from the spark of a holiness that wants to cleave to HaShem. The Gemara says (Avodah Zara 2b) that HaShem went to all the nations and offered the Torah, and the nations rejected ...



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