New answers tagged sources-mekorot
0
This idea is brought in the Rambam Hilchot Tshuvah 3:4
... לפיכך צריך כל אדם שיראה עצמו כל השנה כולה כאילו חציו זכאי וחציו
חייב. וכן כל העולם חציו זכאי וחציו חייב. חטא חטא אחד, הרי הכריע את
עצמו ואת כל העולם כולו לכף חובה וגרם לו השחתה. עשה מצוה אחת, הרי הכריע
את עצמו ואת כל העולם כולו לכף זכות וגרם לו ולהם תשועה והצלה, שנאמר:
"וצדיק יסוד עולם" ...
3
See the Magen Avraham, Orach Chaim 225:4.
He points out a couple things:
It is a Mitzvah for the father to make a Seudah (festive meal) on the day his son turns 13 (enters his 14th year, i.e. not the evening he turns 13, but the next day). This is equal to the obligation to make a Wedding Seudah.
If the son makes a Drashah (Torah speech/lecture) in honor ...
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I think that the question presupposes that the coming of Moshiach is a reward for our work during the era of exile, and in that case that's a fair point, since we're supposed to do mitzvos "not in order to receive reward" (Avos 1:3).
However, the Lubavitcher Rebbe zt"l cites in this connection a statement by R. Schneur Zalman of Liadi (Tanya, ch. 37) that ...
-1
It seems just the opposite from the gemara in Sanhedrin 97 .The Chachamim were trying to calculate when mashiach will come ,Rav Zeira said please stop pushing away mashiach for three things come when one does not contemplate them Mashiach,an aveidah,and a scorpion.
From this gemarah it seems one should not think how masahiach is going to come.This is not a ...
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My rabbinic sources in Rome tell me that there is no written source, but that this is local minhag. --SF
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The actual dispute is not about which direction to wrap, but the location of the loop through which the retzua is threaded. We find this dispute in the Biur Halacha (27:2 ד"ה המנהג), he quotes the Beis Yosef in the name of the Mahari Ben-Chaviv who holds that while the "yud" should be located at the bottom of the tefillah the loop should be located at the ...
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The source is Megila 29.
תניא ר"א הקפר אומר עתידין בתי כנסיות ובתי מדרשות שבבבל שיקבעו בא"י
שנאמר כי כתבור בהרים וככרמל בים יבוא, והלא דברים ק"ו ומה תבור וכרמל
שלא באו אלא לפי שעה ללמוד תורה נקבעים בארץ ישראל, בתי כנסיות ובתי
מדרשות שקורין ומרביצין בהן תורה עאכו"כ
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These are the cases he brings here:
If the sender (husband) is very sick can the Shliach (messenger) give the Get?
If the sender (husband) became a Shoteh after making a Shliach to write a Get for his (husband's) wife?
If the husband died - the Shliach definitely can't give it.
If Shliach used his own paper (Klaf) is it a kosher Get?
If one makes a Shliach ...
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The source is Shaar HaKavvanot 86d:
במ"ט ימים אלו של ימי העומר לא היה מורי האריז"ל מגלח ראשו אלא בערב
שבועות ולא היה מגלח לא ביום ראש חודש אייר ולא ביום ל"ג בעומר בשום
אופן.
During the 49 days of the Omer my teacher the Arizal would not shave
his head except on Erev Shavuot, he would not shave on Rosh Chodesh
Iyyar and not on Lag B'Omer for ...
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The Gemara in Brachos 8a says מיתת נשיקה is "נשיקה דמיא כמשחל בניתא מחלבא" which Rashi explains to mean כמושך נימת שער מתוך החלב--like pulling a hair out of milk.
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The Arizal is brought by R' Chaim Vital in Pri Eitz Chaim (Shaar 22 Sif Zayin) and Shaar Hakavonos (Inyan Sefiras Haomer); see also Birkey Yosef (493:6) and Kaf HaChaim (:12).
The reason is based on Kabbalah, and not related to the mourning of sefira, which is why it applies during the sheloshes yemei hagbala till Erev Shavuos, and according to most also on ...
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The distinction is found in the Mishna (Yoma 8:9 (English)):
עברות שבין אדם למקום, יום הכפורים מכפר.
עברות שבין אדם לחברו כד, אין יום הכפורים מכפר, עד שירצה את חברו.
את זו דרש רבי אלעזר בן עזריה, (ויקרא טז) מכל חטאתיכם לפני יי תטהרו, עברות שבין אדם למקום, יום הכפורים מכפר. עברות שבין ...
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Straight out of the Yerushalmi Talmud: Pe'a 1:1 and repeated in Qiddushin 1:7.
אמו של רבי ישמעאל באת ואמרה וקבלה עליו לרבותינו אמרה גערו בישמעאל בני שאינו נוהג בי כבוד באותה שעה נתכרכמו פניהן של רבותינו אמרין איפשר לית רבי ישמעאל נוהג בכבוד אבותיו אמרו לה מהו עביד ליך אמרה כד נפיק מבית וועדא אנא בעה משזנה ריגלוהי ומישתי מהן ולא שבק לי אמרין הואיל והוא ...
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According to Jastrow, the word כרפס refers to an umbelliferous plant (one that has stalks branching out from a common stem, forming a flat or curved surface), like parsley or celery. It is not clear what the word's etymology is, or whether or not it is related to its homonym, כרפס, which turns up in Tanakh. That word, appearing in Esther 1:6, refers to a ...
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I believe the last Tosfos on Gittin 41a answers your question.
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The Lubavitcher Rebbe brings this idea in Likkutei Sichos (vol. 36 pg. 75 - free translation):
The ultimate purpose in creating the Tree of Knowledge was not merely to serve as a test to Adam HaRishon that he should not eat from it, but rather for man to transform the Tree of Knowledge and elevate it above the concept of death. It is explained in ...
2
The Lubavitcher Rebbe (Igress Kodesh vol. 2 pg. 353) quotes the Darkei Chaim VeShalom of Munkatch, that although the eating of the Korban Pesach took place on the night of the 15th of Iyar, since they would offer it on the 14th we customarily eat Matzah then - as the beginning is considered the main thing. (However, the Munkatcher would be careful to eat ...
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This is the ruling of Rabbi Yosef Karo in Shulchan Aruch OC 489:8 and Rabbi Moshe Isserles does not comment. Additionally, Aruch haShulchan (:15) and Shulchan Aruch haRav (:25) cite this ruling approvingly and Mishna Berura (:38) does not note any dissenters.
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from what i understand kabalists attribute the piyut to R' Nechunia ben HaKana, but usually it is dated to the 12th-13th century by "Chassidei Ashkenaz" (who also composed "anim zemirot")
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As I linked in the comments it can be found in Divrei Yoel 1:10.
http://www.hebrewbooks.org/pdfpager.aspx?req=20289&st=&pgnum=78&hilite=
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The Hebrew Wikipedia has an article on this saying. They provide the following references in footnote 2:
Shu"t Chasam Sofer OC 1:28
Shu"t Chasam Sofer OC 1:148
Shu"t Chasam Sofer OC 1:181
Shu"t Chasam Sofer YD 2:19
2
Your question is that of the Mogen Avraham !מגן אברהם סימן רסז ס"ק א
The Ketav Sofer responsa Ohr Hachaim siman 99 answers that the minchat chinuch holds like Rashi (רש"י, ברכות מח sv ad sheyochal kezayit) that the child has no rabbinic chiyuv. The chiyuv is chinuch on the father- this explains why in Berachot 20b the katan CANNOT be motzei a Gadol.
One ...
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