Tag Info

New answers tagged

-2

The children of Israel will be great sages and spread the light of Torah. The entire world will be occupied with knowing God. The children of Israel should teach the seven laws of the children of Noah to the children of Noah. "And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the ...


2

It's mentioned by Rashi on Deuteronomy 32:11 pasuk: כנשר הזה, רחמני על בניו ואינו נכנס לקנו פתאום, עד שהוא מקשקש ומטרף על בניו בכנפיו בין אילן לאילן, בין שוכה לחברתה, כדי שיעורו בניו ויהא בהם כח לקבלו He guided them [Israel] with mercy and compassion like an eagle, which is merciful towards its own fledglings and does not enter its nest ...


3

Luach Hahalachos Uminhagim - 5771 page 30 - note 13 says this is based on the Chayai Adam 139:5 & Elef Hamagain 40 Chayai Adam 139:5 says that one should say תכתב ותחתם לאלתר לחיים טובים Elef Hamagain 40 says one should add Ulishilom


0

The Ben Ish Chai in parshas vayeira os 21 writes: ...ומימות מרע"ה ועד הגאונים היו מניחים ב' זוגות, וכן איתא בגמרא מקום יש בראש להניח בו ב' זוגות, ובז"ח איתא קצת בני אדם דמניחים ב' זוגות מספק דלא ידעין ברזא דא דתרוויהו אצטריכו על כן יר"ש יעשה ב' זוגות תפילין א' כסברת רש"י וא' כסברת ר"ת ויאחז שתיהם בידו ויכניסם בזרועו ויקשרם זהה למעלה מזה, דצריך שיניח שניהם ...


1

The "Viduy-Hamashlim" was writen by my. Binyamin holtzman, Rav Kibutz Ma'ale gilbo'a. את "הוידוי המשלים" אני כתבתי. בנימין הולצמן, רב קיבוץ מעלה גלבוע look for בנימין הולצמן at facebook


1

The most comprehensive book on the subject is Rabbi E. Falk's 700 page "Sefer Oz Ve-hadar Levushah: Modesty, an Adornment for Life : Halachos and Attitudes Concerning Tznius of Dress & Conduct" which you can preview - and partially read - at Google Books. He discusses the guidelines of tight clothing, and why it's an issue. You can search the book for ...


0

https://www.youtube.com/watch?v=YKVlMMbTI9s [WARNING: Video contains actual depiction of idolatrous rituals] It does not "work" and it should absolutely not be performed. It is a clear act of darkhei emori according to Rav Hai Gaon, the RambaM, the RambaN, the Beth Yosef, and others. And if you can watch the link above and tell me that "the Satanists ...


1

See The tur in 605 He also says That even though a domestic animal (not a bird) is more expensive than a rooster is preferred becouse it is called "gever" (also meaning man (see yuma 20b))... See the maharal m'prag's book נתיבות עולם - נתיב הבטחון - פרק א 60b and it continues to the next page on the next page To summarize one of the ways to ...


3

Note: I'm not Jewish, but I have studied the relevant subjects enough to be able to answer the question, at least to some extent. The explanation for these ugly accusations against Jews is not related to Jewish scripture. It is the result of a combination of factors, most of which are much more closely related to Christian scriptures and the political ...


-1

Rashi on Deut. 17:11 "Even if they tell you your right hand is your left..." i.e. it makes no sense to you, nevertheless trust them and do what they say. see here for more. likewise in the Chovos Halevavos Gate 5 ch.5 Be careful that your steps not stray from the path of the forefathers and the path of the early ones towards a new path you have ...


-1

Briefly, it means that if a Chacham makes a halachic decision or offers advice or guidance, we implicitly trust him b/c he is a Chacham. We do not doubt what he says or question how or why he says it. We have faith that he is an extension of G-d's word. This article has an interesting explanation of the concept and reason of Emunat Chachamim: The ...


1

@Fred has provided the source for the "fruit of the lips" concept. I'll leave the task for him to expand upon it, if needed. The proof that a prophet was G-d's "mouthpiece" is in this week's Torah reading. Deuteronomy 18:18: נָבִ֨יא אָקִ֥ים לָהֶ֛ם מִקֶּ֥רֶב אֲחֵיהֶ֖ם כָּמ֑וֹךָ וְנָתַתִּ֤י דְבָרַי֙ בְּפִ֔יו וְדִבֶּ֣ר אֲלֵיהֶ֔ם אֵ֖ת כָּל־אֲשֶׁ֥ר ...


1

This is found in Sha'arei K'dusha 1:2: והנה ענין המידות הן מוטבעות באדם בנפש השפלה הנקראת "יסודית", הכלולה מארבע בחינות, הדומם והצומחת והבהמית והמדברת. כי גם הן מורכבות מטוב ורע, והנה בנפש הזה תלויות המידות הטובות והרעות, והן כסא ויסוד ושורש אל הנפש העליונה השכלית, אשר בה תלויין תרי"ג מצות התורה כנזכר לעיל בשער ראשון. ולפיכך אין המידות מכלל התרי"ג מצות, ...


4

Chapter 3 (p. 46 here): ונתבונן כי אם יבכה האדם מרוב מכאוביו ומרוב צרותיו אז יזלו מים מעיניו, על מה עשה ה׳ ככה כי ירדו מים מעינים ולא מאברים אחרים, אם יד או רגל או אבר אחר נלקה, העינים מורידים דמעות, מפני מה העינים יבכו בעד כל אברי הגוף, כי הוא זה מפני כי עיני האדם המה ראשית לכל חטאת, ובעבור חטאותיו בא האדם במצוקותיו, ולכן בעת כי יצר לאדם ורע ...


2

there is no such quote in the chovos halevavos. the following I believe is the closest. perhaps your quote is an interpretation of it part 8 ch.3 You should know, my brother, that our aim in prayer is only the longing of the soul to G-d, its submitting before Him, elevating its Creator, praising and thanking to His Name, and casting all of its ...


5

The shul you were attending seemed to have been following the custom of the Vilna Gaon. Rabbi A Grossman has an article entitled The Vilna Gaon’s Psalms for Special Days. Some extracts: ...the Vilna Gaon was faced with a conflict. Like Maimonides, he believed that the public prayers officially ended with the reader’s full qaddish, what we call ...


5

The sources are vast, ranging from the Tanakh itself, through Tannaitic and Amoraic eras, and into the Geonic era (since you specifically asked for sources pre-rishonim). The Shema (Devarim 6:4) is of course the flagship statement of Jewish monotheistic faith (see also Devarim 4:35 and others). See also Yeshayahu 44:24 and 45:12; Tehillim 135:6; Daniel ...


4

The shema? But seriously, see hagiga 15a. Acher's heresy was stating that metatron was a power equal to hashem. Upon seeing metatron sitting in heaven, he proclaimed "There are indeed two powers in Heaven."


3

Partial answer -- I had a couple of these handy. Someday we will all be together [He must gather all the Jews back to the Land of Israel (Is. 43:5-6)] Someday we'll be sheltered and warm Never will we have to express any fear [He must usher in an era of world peace and bring an end to war/fear(Is. 2:4)] The second stanza is clearly starting with a ...


2

The Gemara in Rosh Hashana 3b(which talks about when to start the counting of a kings reign) writes that Koresh(he was a kosher king),Daryavesh(his actual name),and Artachasasta(name of his kingdom) are one in the same. The question is was Daryavish Esther's son. The simple answer is that its a machlokes. Tosfos on that Daf explains that Daryavish was ...


-2

Don't know if you mean Cyrus 1 or 2 (just found out from another commenter that there was more than one), but at least one seems to have preceded the megillah: http://www.chabad.org/holidays/in-depth/default_cdo/aid/39643/jewish/Megillah-with-Commentary.htm And it came to pass in the days of Achashverosh (Esther 1:1) Achashverosh succeeded Cyrus as ruler of ...


1

To quote Rav Aviner here: It has no clear source in the Gemara or in the Poskim. Some learn it from the Gemara Chagiga (13b) that it is forbidden to eat a loaf of bread from which a mouse nibbled since the impurity has spread throughout, and this is all the more so when a righteous person eats from it that the purity spreads throughout (Ha-Rav Avraham ...


1

He says it in Sefer Shmiras HaLashon (Shaar HaTorah ch. 10) here and here: ידוע מש"כ בס"ח דמצוה שאין לה דורשין היא כמת מצוה He goes on to discuss the general importance of meis mitzvah, but I dont see him writing explicitly that it carries greater reward.


1

Ramban (see the translation in Judaica press Shoftim pages 367-371) has a big discussion about the matter. One should note that he explicitly states that this is not the same as the case of S'dom since it was only a small group of people who just wanted to "enjoy" immorality. Ramban states that some of them were "baalei Givah". The rest of Bnai Yisrael ...


0

Chabad.org's "What Happened At Sinai" writes: The word mitzvah (מצוה) and the word tzavta (צותא), meaning “together”, share the same root. Chabad.org's source given is "Likkutei Torah, Parshas Bechukosai 45c" I also found the same teaching in Tefillin written by Rav Aryeh Kaplan ZTZ"L: "[…] The word mitzvah comes from a root meaning 'to bind'. ...


1

This source from 1912 mentions it. This source from 1913 mentions it as well.


3

The Nitei Gabriel mentions it here and claims a clear example from the Torah of how Eliezer, Avrohom's servant, gave Rivka the bracelets before asking whose daughter she was and then reversed the order when speaking to the “mechutonim”. וכמו שרמזו בשם ״שדכן" שהוא ר״ת שקר דובר כסף נוטל. ומצינו כן מפורש בתורה בהשידוך הראשון שפרט הכתוב כל הפרטים, ...


2

The editor of Rabbenu Avraham ben HaRambam's commentary to the Torah writes that this comment, found in Vayigash (44:30) was demarcated and identified in the manuscript as an errant comment that found its way into the text.


5

This is a midrash from Kohelet Rabbah 7:16, Tanhuma, Parashat Mezora,1; Yalkut Shimoni, I Samuel, Chapter 121 and the Rambam in Guide for the Perplexed Part 3, Chapter 39. See also Me’am Loez Anthology on Exodus, 21:14 Rav Hirsch points out in Mishpatim 21:14 that it is a commandment to put a murderer to death and it is not allowed to show him "mercy". ...


2

בעל הטורים (ויגש מד ל) קשורה. בגימטריא תורה. שלמד מפיו תורה: קשורה. ב' במסורת. הכא ונפשו קשורה בנפשו. ואידך אולת קשורה בלב נער (משלי כב טו). שאמר לו שהוא נער ואף אם לקח הגביע, מפני אולתו שקשורה בו. אי נמי מפני שאולתו קשורה בו, צריך שתהא נפשו קשורה בנפשו של אביו כדי לחנכו: בפי' ר' אברהם בן הרמב"ם על התורה (ריש פרשת ויגש) כתוב "ונפשו קשורה בנפשו קשורה עולה ...


1

The Shlah writes this in Yoma: ולשון מצוה - צוותא, כענין שאמרו (ברכות ו ב) כל העולם לא נברא אלא לצוות לזה. Additionally, the Sfas Emmes writes this (Parshas Eikev: 632): ומצוה לשון צותא וחיבור כמ"ש במ"א


3

This appears to be a variant1 of "קדרותא דצפרא" (the blackness of morning), which is an expression found in the Zohar (e.g. Vayishlach 170a, English translation by Prof. Daniel Matt). The idea you mention is expressed by the Zohar there (per emended2 translation linked above): Everyone asks, Who is this looking forth like the dawn? - at first the ...


2

Perhaps you mean the Zohar on Numbers Volume 3 249a-b (הזהר לספר במדבר ח״ג דף רמט ע״ב) where he connects the phrase קדרותא דצפרא to the break of dawn (אילת השחר). The other 2 places he uses the phrase קדרותא דצפרא are on Genesis Vol 1 40b and 170a.


7

Ta'anis 10a: דכי אתא רב דימי אמר אמרי במערבא נהור ענני זעירין מוהי חשוך ענני סגיין מוהי Translation: As when Rav Dimi came [to Bavel from Israel], he said: "They say in the West [i.e. the Land of Israel], 'Light clouds, little water. Dark clouds, abundant water.'" This follows a statement that R' Y'hoshua' understands this concept to be implied ...


2

According to this link: According to the Minchas Elazar of Munkacs (Divrei Torah, eighth edition, 31), his grandfather, the Bnei Yissaschar, had a tradition that the greatest Baalei Tosafos (most of whom were killed al kiddush Hashem) wrote their long tosafos on perek Meruba of Bava Kamma the night before being called to judgment by their wicked enemies. ...


2

I shall excerpt some items from this Beurei Hatefila article that addresses the origin of the custom to kiss the tzizit during Kri'at Shema. Oviously, kissing them involves holding them, so the article addresses specifically your question and more: Shulchan Aruch Orach Chaim 24:2 It is a Mitzvah to hold one’s Tzitzit in one’s left hand and on top of ...


3

I found here, ref. 2 that it is a Pesikta Rabosi (end of Chapter 35). The statement is not without its questions as the extensive note points out. פסיקתא רבתי: "מה נאוו על ההדים רגלי מבשר. בשעה שהקב"ה גואל את ישראל, שלושה ימים קודם שיבוא המשיח, בא אליהו הנביא ועומד על הרי ישראל ובוכה ומספיד עליהם ואומר: הרי ארץ ישראל עד מתי אתם עומדים בארץ ציה ...


6

Nesivei Yeshurun al HaTorah1 (פרשת תולדות) cites a story where the Sefas Emes implies that he started at a lofty spiritual level due to the greatness of his illustrious grandfather, the Chidushei HaRI"M. To convey this idea, the Sefas Emes employs the analogy of a small child born at the summit of a lofty mountain: ואלה תולדות יצחק בן אברהם אברהם הוליד ...



Top 50 recent answers are included