15

This is known in Talmudic literature as panim chadashot ba'u lekan (lit. "a new face has come here"), and is the topic of discussion in Eruvin 24a. The upshot of the discussion is that, at least as far as the rules of tumah vetaharah and mechitzot are concerned, once all the original components have been replaced, we view the object as something ...


8

Rabbi J.D. Bleich has written an article on this issue titled "The Problem of Identity in Rashi, Rambam, and the Tosafists," available here. Mark Steiner mentions this issue in passing in his article "Rabbi Israel Salanter as a Jewish Philosopher," available here: For a simple example, consider the ancient Greek debate about change and ...


8

In Guide for the Perplexed 3:48 Rambam writes: There is no difference in this case between the pain of man and the pain of other living beings, since the love and tenderness of the mother for her young ones is not produced by reasoning, but by imagination, and this faculty exists not only in man but in most living beings. (Friedlander translation) ...


7

In his commentary to Genesis 12:10 R. Samson Raphael Hirsch writes: Yet even if we were incapable of explaining the strange events in this story; even if we were forced to conclude as the רמב"ן concludes -- אברהם אבינו חטא חטא גדול בשגגה, "Our father Avraham committed a grave sin by placing his virtuous wife before a stumbling block of iniquity ...


7

The Gemara (Shabbos 133b and Sotah 14a) derives from the Torah a mitzvah to emulate Hashem by being kind to others, to be a merciful person just as God is merciful etc. It doesn't differentiate between Jews and non-Jews. An additional consideration is the complex issue of the prohibition of lo sechanem, doing certain kinds of favors or saying certain kinds ...


7

The noun has to be gendered, as Semitic languages like the Talmuds' Aramaic and Hebrew have no neuter nouns. "Torah" is a feminine noun. But "Sefer" (book -- whether bound pages or a scroll) is a masculine one. So that "Sefer Torah", is a masculine idiom, since the noun is "sefer" and "Torah" just modifying ...


7

"Rabbi Yehoshua ben Zeruz, son of the father-in-law of Rabbi Meir, testified before Rabbi Yehuda HaNasi about Rabbi Meir that he ate the leaf of a vegetable in Beit She’an without tithing or separating teruma, as he holds that Beit She’an is not part of Eretz Yisrael and therefore is not sacred with its sanctity. And Rabbi Yehuda HaNasi permitted all ...


6

In the sefer מחנך לדורות (bio on ר' אליהו דסלר) it's written that ר' ישראל סאלאנטר gave special permission to R' Simcha Zisel Ziv (רש"ז) from Kelm to teach secular studies (as required by the gov at the time, למורת רוח של רש"ז(to his great displeasure)), and told him that it's only because R' Ziv was there and would have such a powerful positive ...


5

I've only found one relevant source at the moment: The Pri Tzaddik writes on Nasso 15:2: "...ואחר כל זה יהיה עוד מלחמת גוג ומגוג על משיח בן יוסף כי גומ"ג הוא מזרע עמלק..." Translation: "...and after all of this there will still be the war of Gog and Magog upon Mashiach ben Yosef for Gog and Magog is of the lineage of Amalek..."


5

On your second question, this is a view called "Neo-Platonism", meaning, attributing the roots of Greek philosophy, and in particular, the views of Plato and Socrates (but others as well), to the teachings of biblical-era figures. On Plato specifically, many Rishonim and Acharonim held the view that his teachings either came from Moshe or from ...


4

According to Aish, the quote comes from Rabbi Yerucham's Even Sapir, pg. 72: "אמר הגאון רבי ירוחם ממיר (בספר 'אבן ספיר' עמוד ע"ב): "אוי לו לאדם שאינו מכיר ליקויי נפשו, שהרי אינו יודע מה עליו לתקן... אבל, אוי ואבוי לו לאדם שאינו מכיר את מעלותיו - כי הן אפילו את כלי עבודתי אינו מכיר"." This site says it comes from Rabbi Wolbe's Alei ...


4

They are definitely not related, as Magog is listed among the sons of Japheth, the son of Noah. Amalek is listed as a grandson of Esau, who was descended from Noah's son Shem.


4

This first place to look is the Torah itself. I would say that this is the primary purpose of the stories of the Exodus and the song of Haazinu. Also, the sefer Daas Tevunos deals with clarifying this issue and seeking demonstration of monotheism in history: (לד) אמר השכל - עתה כשנשיב אל לבנו כל סדרי מעשיו ית', כל המעשה הגדול אשר עשה מני שים אדם עלי ארץ, ...


4

Let’s look at what precisely the Mishnah had said: והצועק לשעבר הרי זו תפלת שוא היתה אשתו מעוברת ואומר יהי רצון שתלד אשתי זכר הרי זו תפלת שוא היה בא בדרך ושמע קול צוחה בעיר ואומר יהי רצון שלא תהא בתוך ביתי הרי זו תפלת שוא BUT TO CRY OVER THE PAST IS TO UTTER A VAIN PRAYER. IF A MAN'S WIFE IS PREGNANT AND HE SAYS, [GOD] GRANT THAT MY WIFE BEAR A MALE CHILD, ...


4

We know Hashem can influence man to sin. Omnipotence. The question is: Would He? There are different approaches to what happened with Par'oh. The Rambam says that yes, Hashem will take away the possibility of teshuvah. This is a potential punishment for sin, if the sin is egregious enough. So, what happened to Par'oh could happen to others. Hilkhos Teshuvah ...


3

The requirements of one fulfilling the 7 commandant's of Noach is clearly mentioned in the Rambam laws of kings towards the end, that one must accept them because Hashem commanded Moshe at mount sinai, that Noach was earlier commanded regarding them, and the Rambam adds that if one merely fulfills them because one logically understands them etc then they are ...


3

The verse in Koheles says: (קהלת א ז): "כל הנחלים הולכים אל הים והים איננו מלא", And on that the medrash says: זה התלמוד, שיש בו חכמות הרבה .


3

We find something similar in Tefilas Zaka, said by many on Kol Nidrei night וְתֵן בָּנוּ כֹּחַ לְהִתְעַנּוֹת בְּיוֹם הַקָּדוֹשׁ הַזֶּה וּלְהַשְׁלִים הַתַּעֲנִית בְּכָל חֲמֵשֶׁת עִנּוּיִם, וְשֶׁלֹּא יִגְרְמוּ מַעֲשֵׂינוּ לִהְיוֹת נִכְשָׁלִים חַס וְשָׁלוֹם בְּשׁוּם אֶחָד מִן הַחֲמִשָּׁה עִנּוּיִים כִּי כֻלָּנוּ זֶרַע אַבְרָהָם יִצְחָק וְיַעֲקֹב יְדִידֶךָ. ...


3

Perhaps we can apply Rambam's approach in Hilchos Mamrim 3:3 בַּמֶּה דְּבָרִים אֲמוּרִים בְּאִישׁ שֶׁכָּפַר בַּתּוֹרָה שֶׁבְּעַל פֶּה בְּמַחֲשַׁבְתּוֹ וּבִדְבָרִים שֶׁנִּרְאוּ לוֹ. וְהָלַךְ אַחַר דַּעְתּוֹ הַקַּלָּה וְאַחַר שְׁרִירוּת לִבּוֹ וְכוֹפֵר בַּתּוֹרָה שֶׁבְּעַל פֶּה תְּחִלָּה כְּצָדוֹק וּבַיְתּוֹס וְכֵן כָּל הַתּוֹעִים אַחֲרָיו. אֲבָל בְּנֵי ...


2

I think the truth is in the middle. It is fair to say that the presence of a machlokes shows there was no halacha l'Moshe miSinai, or else there could not be an argument. And in cases of argument, every Rabbi's ruling is binding on his community. However, the cases of arguments generally were in specific details, while the basic halacha was accepted. The ...


2

Rabbi Avraham Yitzchak Hakohen Kook wrote a work on the War called "Orot Hamilchamah" (Lights of War) or just "Hamilchamah" (the War). In the work, he explains what brings nations to war and what are the positive geulistic aspects of large-scale wars. Orot Hamilchamah was written during WWI when Rav Kook was trapped in Europe and couldn't ...


2

My guess is Philo, who says of Publius Petronius: ἀλλʼ εἶχέ τινα καὶ αὐτός, ὡς ἔοικεν, ἐναύσματα τῆς Ἰουδαϊκῆς φιλοσοφίας ἅμα καὶ εὐσεβείας. In Colson's translation: "Indeed it appears that he himself had some rudiments of Jewish philosophy and religion."


2

The word "Torah" is a feminine noun in Hebrew, indeed it follows the classic feminine Hebrew pattern of ending in the letter "ה ". As proof, please see the linked article which cites a popular phrase "v'zot HaTorah" ("and this is the Torah") using zot, the feminine form for the word for this rather than ze, the ...


2

Ramban Bereishis 49:10 וזה היה עונש החשמונאים, שמלכו בבית שני, כי היו חסידי עליון, ואלמלא הם נשתכחו התורה והמצות מישראל, ואף על פי כן נענשו עונש גדול, כי ארבעת בני חשמונאי הזקן החסידים המולכים זה אחר זה, עם כל גבורתם והצלחתם, נפלו ביד אויביהם בחרב, והגיע העונש בסוף למה שאמרו רז"ל (בבא בתרא ג.): "כל מאן דאמר מבית חשמונאי קאתינא עבדא הוא", ...


2

I was going to cite the gemara David Kenner already did. But I wanted to add a codicil... This happens quite naturally. (The following is just logic from first principles. Don't fault me for not having sources; I was just beaten to the punch with my intended source.) You aren't likely going to invent the cell phone until someone before you invent the ...


1

The Gemora Bova Kamma perek Hagozel Eitzem discusses at length when a change (shinui) to an item causes it to lose the status of the original item. There are differences between what is Doraysa and what is Drabonon, manmade versus natural changes etc. Many have relevance but to quote just one Gemora (Bava Kamma 96B) אמר רב פפא האי מאן דגזל עפרא מחבריה ...


1

The Torah teaches us, that there is no comparison between a few who fulfill the Torah, and many who fulfill the Torah [Rashi, Vayikra 26:8]. אֵינוֹ דּוֹמֶה מֻעֲטִין הָעוֹשִׂים אֶת הַתּוֹרָה, לִמְרֻבִּין הָעוֹשִׂין אֶת הַתּוֹרָה The sefer "Chayei Adam" (68:11) interprets this as a directive, that one should strive to perform mitzvos as a group, ...


1

A philosophical argument for the oneness of God is summarize by the Rambam in Yesodei Hatorah 1:7: אֱלוֹהַּ זֶה אֶחָד הוּא וְאֵינוֹ שְׁנַיִם וְלֹא יֶתֶר עַל שְׁנַיִם. אֶלָּא אֶחָד. שֶׁאֵין כְּיִחוּדוֹ אֶחָד מִן הָאֲחָדִים הַנִּמְצָאִים בָּעוֹלָם. לֹא אֶחָד כְּמִין שֶׁהוּא כּוֹלֵל אֲחָדִים הַרְבֵּה. וְלֹא אֶחָד כְּגוּף שֶׁהוּא נֶחְלָק לְמַחְלָקוֹת ...


1

As you say, paganism involves identifying deities who are exaggerated super-human forms, e.g. Thor, Zeus et al. Invariably, this involves multiple divine players, and not a single god. The Jewish belief in god is that god is a) unknowable and b) a unity. Therefore the Jewish determination of god's existence is bound together with the Jewish concept of the ...


1

I dont think it would be appropriate. The Talmud (Shabbat 88b) relates that when Moshe Rabbeinu went up to Heaven to receive the Torah, the angels protested: they wanted it for themselves. With the help of G-d, Moshe challenged the angels on several points relevant to our case, most notably: What else is written in it? The Holy One, Blessed be He, said to ...


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