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 ...


9

No. Deceiving anyone including a non-Jew is strictly forbidden. Even if the non-Jew suffers no loss.And even if the deception is not explicit lying. The Gemora (Chullin 94A)says: “Shmuel says, it is forbidden to deceive people, even non-Jews One practical example given there is sending non-kosher food to a non-Jew who thinks it is kosher. Although it ...


8

In his introduction to Eight Chapters Rambam writes: וְדַע, שֶׁהַדְּבָרִים אֲשֶׁר אֹמַר בִּפְרָקִים אֵלּוּ וּבְמַה שֶּׁיָּבֹא מִן הַפֵּרוּשׁ, אֵינָם דְּבָרִים שֶׁבְּדִיתִים מֵעַצְמִי, וְלֹא פֵרוּשִׁים שֶׁחִדַּשְׁתִּים. אָמְנָם הֵם עִנְיָנִים לִקַּטְתִּים מִדִּבְרֵי חֲכָמִים בְּמִדְרָשׁוֹת וְתַלְמוּד וְזוּלָתָם מֵחִבּוּרֵיהֶם; וּמִדִּבְרֵי הַפִּילוֹסוֹפִים ...


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

Rav Pesach Feinhandler in Avnei Yasfei 3:76 writes that he does not see why teshuva doesn't help. He brings a proof from chelev (forbidden fats) that if one ate cheilev (shogeg) he can bring a korban chatas and the Torah (Vayikra 4:35) already says that one gets a kapparah (atonement). If one can get a kapparah by chelev which has an issur of kares ,then ...


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 ...


6

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 ...


5

The Netziv writes based on the Rambam that there is also a positive obligation to obey the Rabbis, from the beginning of the verse אשר יאמרו לך תעשה (that which [the Rabbis] say to you, do.) Otherwise, one would not be able to make a blessing on a Rabbinic mitzvah, as blessings are only said on positive commandments. Therefore, one can do a hiddur in ...


5

This is cited as law by R. Abraham Gombiner in Magen Avraham O.C. 167:1 אם שמע דין ונראה לו שהלכה כך מותר לאמרו בשם אדם גדול כי היכי דליקבלי מיניה If one hears a law and it seems to him that the law is as such it is permissible to say it in the name of a great person in order that they accept it from him.


5

Reminds me of the four unsung heroes of Judaism who never sinned -- they're all supporting roles to the big biblical heroes. If there's no tension or drama, there's not much we can learn from them. I would argue for Avraham and Sarah, despite their trials and tribulations (which we wouldn't wish on anyone), for a few reasons: As messy as the business was ...


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

Of course. God says through the prophet Isaiah: ‘Oseh shalom uvoreh ra’ [I make peace and create evil]; Ani HaShem ‘oseh chol elleh [I am the Lord who does all these things] [Isaiah 45:5,7] Our faith consists of believing that whatever God does that may appear "evil" to us ultimately has a "good" purpose.


4

R. Samuel Eidels in his commentary to Shabbat 118b writes: לא שייך בזה דשלוחי מצוה אינן נזוקין דהיינו ע"י עסק המצות לא היו נזוקין והכא מיירי בדרך מצוה במת בעת שעסק במצוה ולא ע"י עסק מצוה I'm not sure if I fully understand his point, but it sounds like he is saying that the only protection provided is when the danger is inherent to the mitzvah; if ...


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

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

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, ...


3

G-d can do bad, but does not. As Ramchal explains in Derech Hashem, G-d is the ultimate source of good, and created the world to bestow goodness on others. Doing bad would be against G-d's purpose. G-d gave humans the choice between good and bad so that they can exercise free will and so-to-speak "earn" their reward. In other words, the opportunity ...


3

R Avrohom Chaim Feuer has an entire chapter in his book The tzedakah treasury (pp. 406ff) regarding donations to non-Jews. He writes We provide financial support to the gentile poor (Gittin 61a, YD 151:12) [...] [R Pesach Feinhandler in] Responsa Avenei Yashpei (YD 1:193) maintains that one may deduct charitable donations to non-Jews from his maaser ...


3

Rambam elaborates on this in Hilchot Yesodei HaTorah 9:1 where he writes: דבר ברור ומפורש בתורה שהיא מצוה עומדת לעולם ולעולמי עולמים אין לה לא שינוי ולא גרעון ולא תוספת שנאמר את כל הדבר אשר אנכי מצוה אתכם אותו תשמרון לעשות לא תוסף עליו ולא תגרע ממנו ונאמר והנגלות לנו ולבנינו עד עולם לעשות את כל דברי התורה הזאת, הא למדת שכל דברי תורה מצווין אנו לעשותן עד ...


3

There is no one Jewish solution. I know of Rabbis who subscribe to Divine Command Theory -- the idea that "moral" is defined as "that which Hashem commanded". Which is pretty much the same thing as embracing the second horn of the dilemma. But most rishonim say things that imply they disagree. So instead, I will just give you what works ...


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 .


2

In Sha'ar Hasimchah of Orchot Tzadikim it states: הבטחון השביעי שיבטח על המלך מלכי המלכים המושל על כל ברוך הוא שיביא בימיו תשועה לישראל ויכונן ירושלים ויבנה בית המקדש בימיו The seventh trust is that he should trust of the king of kings who rules over all, blessed be He, that He will bring in his days salvation to Israel, and establish Jerusalem, and build ...


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

Saying something in the name of chachamim in general implies that this is the generally accepted opinion that is to be followed, whereas saying it in the name of only one rabbi implies that this is his unique opinion that is not necessarily shared by otheres. See here and in the underlying Gemara. ד"ה משמיה דרבים וקלסיה וכו' עד ואומר ר"ת דהכי דייק ...


2

Normally we define success as having succeeded in what you set out to do. However with Torah we have a rule nephesh amalah amalah lo - If you learn one part of Torah the Torah can make itself understood to you in a different area. So you may not progress with the area you are grappling with, but you may be currently unaware that the light of the Torah has ...


2

I don't know about just stam inflicting pain on a random animal, but if the said animal belongs to one's friend, the Sefer Chasidim 666 seems to imply that one is violating a bein adam lechaveiro. It writes: כל מעשה גרמות שאדם גורם צער לחבירו נענש ואף אם יעשה צער על חנם לבהמה כגון שמשים עליה משאוי יותר מאשר יכולה לשאת ומכה אותה ואינה יכולה ללכת עתיד ליתן את ...


2

Are you talking about giving to institutions, causes, campaigns, etc., or only to the non-Jewish poor? I don't know about the former. About the latter, charity must be given to the non-Jewish poor ‘in the interests of peace’. [Gittin 59b, Shulchan Aruch Yoreh Deah 151:12] Mishnah in Gittin 59b: The following rules were laid down in the interests of peace.....


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 ...


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