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Original Sources for Ideas about Hidden Path to Moshiach

Rabbi Manis Friedman explains this clearly, and this is generally explained in Tanya classes like this: This is to do with free will, not a nefarious force. The whole point of this level of creation ...
Rabbi Kaii's user avatar
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2 votes

Paradox of being commanded to not do something when out of control?

According to this shiur, (see from 17:22) it is forbidden to become drunk.
N.T.'s user avatar
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1 vote

What is Koheles' view of the Torah?

There are several jumps there from what it doesn't say to what you're proposing it does. The 70 bulls offered at that time are for the nations of the world; Sukkos has a universal theme. Thus, at face ...
Shalom's user avatar
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How did the early Kabbalists reconcile the belief in sefirot with the absolute unity of God?

Hashem is Beyond Definition אין סוף הוא שלימות בלי חסרון וא"ת שיש לו כח בלי גבול ואין לו כח בגבול אתה מחסר שלימותו -ביאור עשר ספירות, רבי עזריאל מגרונה ז"ל c.1175  – c.1235 CE As you've ...
Rabbi Kaii's user avatar
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How did the early Kabbalists reconcile the belief in sefirot with the absolute unity of God?

The simplest way to conceive of this is to take note of how one responds when hearing the repetition of each blessing in the Amidah prayer. After hearing, Blessed are You, HaShem (G-d's name)..., ...
Yaacov Deane's user avatar
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עוֹשֶׂה חֲדָשׁוֹת - what is this referring to?

In the commentary of Rabbi Moshe Cordevero תפלה למשה איש האלהים to the siddur, he explains that the phrase עוֹשֶׂה חֲדָשׁוֹת is referring specifically to the Sefirah of Chesed in seder histashelut as ...
Yaacov Deane's user avatar
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-1 votes

How did the early Kabbalists reconcile the belief in sefirot with the absolute unity of God?

The short answer is - they didn't. The unity of God as we understand it today is a concept that originates with the Rambam. The Maimonidean conception is that God is completely singular, formless, and ...
Ariel Yaari's user avatar
-1 votes

עוֹשֶׂה חֲדָשׁוֹת - what is this referring to?

The other answers are unnecessarily complex. The phrase means He is the "Creator of novelties". Hashem created the world, and at the time of creation, the world was new. (If you want, you ...
QwertyCTRL.'s user avatar
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Why make a bracha on an earthquake but not on an eclipse?

I'll note even more so - we do in fact make blessings on bad news (Berakhot 54a and Shulhan Arukh 222:2). Nevertheless, your specific question makes certain assumptions, such as "we don't make a ...
הנער הזה's user avatar
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Why make a bracha on an earthquake but not on an eclipse?

Its hard to say no bracha on eclipse since predestined since birkas hachama is also predestined and theres a bracha. I heard some people suggest since its a bad omen no bracha is recited. Yet by a ...
Shlomy's user avatar
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Why make a bracha on an earthquake but not on an eclipse?

Regarding the difference between rainbows and eclipses, the beracha on rainbows is a specific invocation of the covenant which they symbolize in the Torah: זוכר הברית ונאמן בבריתו וקיים במאמרו. It is ...
wfb's user avatar
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5 votes

If the rakia is a physical dome, why doesn't it cause tumat ohel on the entire world?

Perhaps we can compare tosfos that asks that all of ארץ ישראל should be a רשות היחיד due to geographical מחיצות. Tosfos answers by saying that man made מחיצות are considered מחיצות more than non man ...
אילפא's user avatar
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If the rakia is a physical dome, why doesn't it cause tumat ohel on the entire world?

What you are really asking is how is the term Rakia (רקיע) understood when used in the Torah? The best way to understand Rakia in English is to think of what is called a phase separation in chemistry. ...
Yaacov Deane's user avatar
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If the rakia is a physical dome, why doesn't it cause tumat ohel on the entire world?

There's a discussion regarding the thickness of the firmament in Bavli Pesachim 94, here's an excerpt מִן הָאָרֶץ עַד לָרָקִיעַ מַהֲלַךְ חֲמֵשׁ מֵאוֹת שָׁנָה וְעוֹבְיוֹ שֶׁל רָקִיעַ מַהֲלַךְ חֲמֵשׁ ...
Nahum's user avatar
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Why compare a groom to a king?

הקב"ה is called מלך. He is also called a groom because throughout the Galut he is constantly preparing to marry the שכינה. Therefore הקב"ה is both a king and a groom. Sources: 1: You will ...
zunior's user avatar
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1 vote

Infinite regress in answering 'Why G-d created the world"

Like yourself I find the answers to this question are typically just a quick answer that just opens up yet another question. And while my answer isn't any different, I do think it's at least a decent ...
Aaron's user avatar
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5 votes

Why the need to recreate the whole world from scratch?

I once learnt a mashal regarding the topic of when Rabbi Akiva was killed and the Malachim complained to Hashem and He silenced them [topic source], though I don’t remember the source for the mashal. ...
Eliyahu Kahn's user avatar
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Infinite regress in answering 'Why G-d created the world"

The final answer is given by Rashi on the first pasuk of Torah: For the sake of Yisrael1 Hashem created the world, to have Yisrael. Asking why on that, implies that having Yisrael is a means to an ...
Rabbi Kaii's user avatar
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5 votes

Why the need to recreate the whole world from scratch?

My wife's answer. Everyone can say "the whole world was created for me". Therefore, someone's life, and the world, are a zivug. In order to adjust someone's life, Hashem would need a new ...
Rabbi Kaii's user avatar
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4 votes

Origins of the term "עולם השקר"

The terms עוֹלָם דְּשֶׁקֶר for this world and עוֹלָם דְּקוּשְׁטָא for the next world appear in Vayikra Rabba 26:7 (Samuel raised from the dead is speaking to Saul): כַּד הֲוֵינָא גַּבָּךְ הֲוֵינָא ...
b a's user avatar
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2 votes

How to handle the negative impressions non-Jews have of us

"It is a rule that Esau hates Jacob". (Sifri, cited in Rashi Genesis 33:4). All we can do is be constantly on guard, ready to defend ourselves. Antisemitism is not rational. Especially ...
Maurice Mizrahi's user avatar

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