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8

You can find it on HebrewBooks. (Vol. 1, Vol. 2, Vol. 3, Vol. 4) The work is known as Chiddushei Agados Maharal MiPrague.


6

In addition to my comments above, R. Neria Gutel, in his article "The Relationship Between Halakha, philosophy and education in Maharal's teachings" sums up the the view of the Maharal in halakhic works as follows: As spiritual leader and halakhic authority he was held in great esteem, as evidenced by the fact that Rabbi Avraham Braude (1650-1717), ...


6

In answer to your last question: Rav Shamshon Raphael Hirsch, in his commentary on Bereishis parshas VaYera chapter 20 verse 7, poses a question, "How could Chazal have expected millions of people, 3 times a day, to all, in unison, to beseech haShem for 12 things (the middle section of the Amidah) all at once at the same time of day, 3 times a day!" He ...


5

The idea that you are referring to is called "Chomer" and "Tzurah" and is a recurring theme in the philosophy of the Maharal that extends beyond the mashal of man/woman. The Maharal (Gur Aryeh, Devarim: 25:18) relates that all of creation is built in two complementary systems - Tzurah and Chomer. Tzurah is the influential force, providing a general ...


5

In Be'er Hagoleh, Be'er Revii, the Maharal writes: והדברים אשר נבאר הם דברים אשר נמצא בספרי חכמה גנוזים וטמונים, על אותן הדברים לא נוסיף ולא נחסיר This seems to tell us on what he is basing his Sefer. He often leaves subtle Kabbalistic hints as to what he is referring to. An example can be found in Tiferes Yisroel 55: והבן הדברים האלו אשר אמרנו כי ...


4

Although I haven't seen what Rabbis Adlerstein or Bluman said directly, the Wikipedia article is saying that the Maharal bridged Kabbalah with other branches of Jewish philosophy, making it accessible to those who do not learn or understand Kabbalah directly. This prevented a situation where those who learn and know Kabbalah would have a completely ...


4

The Maharal indeed says in Nesivos Olam that word Shalom comes from the word Shleimus. This is a major recurring theme in the Maharal Here is the beginning of the first Perek of Nesiv Hashalom in Nesivos Olam: בספר משלי (י"ב) מרמה בלב חורשי רע וליועצי שלום שמחה. שלמה המלך ר"ל כי בני אדם אשר הם חורשי און והם אותם שמשלחים מדנים בין איש ובין חבירו, ונקראים ...


4

The usage of ‘golem’ referring to a humanoid created by humans appears in a late 12th century-early 13th century commentary to Sefer Yetzirah by R. Eleazar of Worms (Commentary, p. 15b s.v. העוסק) : ויש לו ליקח קרקע בתולה במקום הרים שלא חפר בה אדם שם, ויגבל העפר במים חיים ויעשה גולם אחד וכו׳ (Disclaimer: Don’t try this at home.) In a manuscript, ...


3

See Zohar on parashat Yitro, in Zohar 73a. For example: עיינין צהיבין ירוקין, שגעונא אית ביה, ובגין שגעוניה איהו פום ממלל רברבן, ועביד גרמיה כבר נש רב ברברבנו... IF his eyes are yellowish-green, he has madness about him, and because of this madness his mouth speaks in a bombastic manner, and he carries a self-importance about himself... I don'...


3

The earliest source I have found is in Zalman Zvi Aufhausen's יודישר טירייאק (published in 1615) on page 7b: אביר אונזרי גולמיים אין דיזן לאנדן מכין מיר ניט אויש ליימן זונדר אויש מוטר לייב ווערין זיא גיבורן.‏ In these lands, however, our Golems are not made from clay, but rather they are born from the bodies of their mothers. (Translation by (...


3

Found it! באר הגולא, באר הראשון, תלונה השלישי: Context and summary: Maharal is defending what the people of his time and earlier times claimed: that the Rabbis of the Talmud engaged in Bal Tosif by adding Rabbinic law. Maharal offers a defense that the Rabbis looked into the inner workings of God's relationship with nature. They saw that God left it to ...


3

People are inherently dialectic. We are complex beings that could look at the world different ways. And sometimes those ways give what seem to be conflicting answers, and yet each answer is true. For example, the impersonal philosopher's G-d, the view of G-d we are working from when we discuss Infinity, Perfection, Total Unity, etc... Then there is the very ...


3

You are probably referring to this, on the first Rashi. ז] בשביל ישראל והתורה. בב"ר (א, ד). ויראה לומר מה שנברא העולם בשביל אלו ב' דברים, דכתיב (משלי טז, ד) "כל פעל ה' למענהו", רוצה לומר כל מה שנברא בעולם בשביל הקב"ה נברא ולכבודו נבראו (יומא לח. ), "כל הנקרא בשמי לכבודי בראתיו" (ר' ישעיה מג, ז), ואין כבוד מן הנבראים אלא כאשר יקיימו את מצוותיו ועובדים אותו,...


2

Rav Yitzchok Hutner says that the פנים (face) reveals what is בפנים (inside). The face reveals your inner emotions. Rav Hutner was an avid scholar on the Maharal's works.


2

As brought here footnote 10, this statement, or something like it, appears several times in the writings of the Maharal. None of them is attributed to Gur Aryeh, which is his commentary on Rashi. The specific language you are quoting is in Drush Al HaTorah page 27.


2

Netzach Yisrael is a philosophical work on exile and redemption written as part of the Maharal's series on Jewish holidays to correspond to Tisha B'Av. It is at a fairly advanced reading/understanding level. Rabbi Yehoshua Hartman has put out an extensively annotated 3-volume edition (e.g. sold here or here) which, while still quite advanced, renders the ...


2

At least one instance is in Netzach Yisrael Ch. 46: ויש לפרש כי זה ענין מצות עירוב תבשילין, שיום טוב הסמוך לשבת מניח עירוב תבשילין מבעוד יום קודם יום טוב, ואז אף ביום טוב יכול לתקן מאכלו לשבת. כי מה שצריך לתקן סעודות שבת קודם שבת, רמז הוא שהשבת מענין עולם הבא, ומי שטרח בערב שבת יאכל בשבת, ומי שלא טרח בערב שבת מה יאכל [ע"ז ג ע"א]. ויום טוב הסמוך לשבת, הם ...


1

The Maharal doesn't have any book entirely dedicated to these two holidays, but his short Derasha for Shabbat Teshuva is about Yom Hakkippurim. For more, you might also be able to look through his commentary to aggadot on relevant tractates. The Machon Yerushalayim edition of Maharal's books (some on Hebrewbooks.org) also have extensive indexes, so you ...


1

I don’t believe the Maharal is necessarily stating that one does not have a guf/body in olam habah. I believe he is stating that his body is elevated and removed to the greatest extent from all its physical properties such as sloth. I believe this interpretation is evident in that very sentence. For in discussing the effects of zerizus even in this world, ...


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