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16

Shulchan Aruch here אם מת אשר חטא לו מביא עשרה בני אדם ומעמידם על קברו ואומר חטאתי לאלהי ישראל ולפלוני זה שחטאתי לו (ונהגו לבקש מחילה בערב יו"כ If the person against whom he sinned has died, then he brings 10 people with him to stand by his grave and he says: "I have sinned before the G-d of Israel and against So-and-So I have transgressed." ...


11

Kiddushin 39b: רמי רב טובי בר רב קיסנא לרבא תנן כל העושה מצוה אחת מטיבין לו עשה אין לא עשה לא ורמינהי ישב ולא עבר עבירה נותנים לו שכר כעושה מצוה אמר ליה התם כגון שבא דבר עבירה לידו וניצול הימנה Rav Tuvi bar Rav Kisna raises a contradiction to Rava and asked: We learned in the mishna that anyone who performs one mitzva has goodness bestowed upon ...


9

Bereishis Rabbah 22:13 seems to indicate that Adam didn’t know that he had that option: פָּגַע בּוֹ אָדָם הָרִאשׁוֹן אָמַר לוֹ מַה נַּעֲשָׂה בְּדִינְךָ, אָמַר לוֹ עָשִׂיתִי תְּשׁוּבָה וְנִתְפַּשַּׁרְתִּי. הִתְחִיל אָדָם הָרִאשׁוֹן מְטַפֵּחַ עַל פָּנָיו, אָמַר, כָּךְ הִיא כֹּחָהּ שֶׁל תְּשׁוּבָה וַאֲנִי לֹא הָיִיתִי יוֹדֵעַ Adam bumped into [Kayin]. [...


8

Very short answer: Hashem wants creative beings in His own "Image" more than He wants any particular event.* So far that's just a paraphrase of Loewian's answer. We can go one step closer to the ineffable "Mind" of G-d and explore why that would be. First, the Greatest Good is G-d Himself. Your person who cannot sin isn't receiving that Good, because who ...


7

This is explicitly addressed in Avodah Zarah 3:7: שְׁלשָׁה בָתִּים הֵן. בַּיִת שֶׁבָּנוּי מִתְּחִלָּה לַעֲבוֹדָה זָרָה, הֲרֵי זֶה אָסוּר. סִיְּדוֹ וְכִיְּרוֹ לַעֲבוֹדָה זָרָה וְחִדֵּשׁ, נוֹטֵל מַה שֶּׁחִדֵּשׁ. הִכְנִיס לְתוֹכָה עֲבוֹדָה זָרָה וְהוֹצִיאָהּ, הֲרֵי זֶה מֻתָּר. There are three houses: (1) A house which was initially built for idolatry, ...


6

Bava Batra 60: ר' ינאי הוה ליה אילן הנוטה לרשות הרבים הוה ההוא גברא דהוה ליה נמי אילן הנוטה לרשות הרבים אתו בני רשות הרבים הוו קא מעכבי עילויה אתא לקמיה דר' ינאי א"ל זיל האידנא ותא למחר בליליא שדר קצייה לההוא דידיה למחר אתא לקמיה א"ל זיל קוץ א"ל הא מר נמי אית ליה א"ל זיל חזי אי קוץ דידי קוץ דידך אי לא קוץ דידי לא תקוץ את מעיקרא מאי סבר ולבסוף מאי סבר ...


6

Rambam Hilchot Teshuvah 5:4 ואל תתמה ותאמר היאך יהיה האדם עושה כל מה שיחפוץ ויהיו מעשיו מסורים לו וכי יעשה בעולם דבר שלא ברשות קונו ולא חפצו והכתוב אומר כל אשר חפץ ה' עשה בשמים ובארץ דע שהכל כחפצו יעשה ואף על פי שמעשינו מסורין לנו כיצד כשם שהיוצר חפץ להיות האש והרוח עולים למעלה והמים והארץ יורדים למטה והגלגל סובב בעיגול וכן שאר בריות העולם להיות כמנהגן ...


5

In this week’s Torah portion parshat Vayeira Genesis 19,5 it says about the wicked people of Sedom who got destroyed because of their sins: וַיִּקְרְא֤וּ אֶל־לוֹט֙ וַיֹּ֣אמְרוּ ל֔וֹ אַיֵּ֧ה הָאֲנָשִׁ֛ים אֲשֶׁר־בָּ֥אוּ אֵלֶ֖יךָ הַלָּ֑יְלָה הוֹצִיאֵ֣ם אֵלֵ֔ינוּ וְנֵדְעָ֖ה אֹתָֽם׃ And the men of Sedom called to Lot and they said to him: "where are the men ...


4

Rav Hirsch writes that usage of מנחה as a flour-and-oil offering is imprecise: The מנחה offering in the Sanctuary is an offering of flour and oil. But we do find מנחה as a general term for offerings - even for animal offerings; thus in Malachi 1:10, 1:13, and 2:13, and throughout the book of Malachi. Outside the Sanctuary, מנחה denotes a gift, a sign of ...


4

The gemara on Shabbat 148b: ואמר ליה רבא בר רב חנן לאביי תנן לא מספקין ולא מטפחין ולא מרקדין ביו"ט וקא חזינן דעבדין ולא אמרינן להו ולא מידי ולטעמיך הא דאמר רבא לא ליתיב איניש אפומא דלחייא דילמא מיגנדר ליה חפץ ואתי לאיתויי והא קא חזינן נמי דמותבי חצבי ויתבן אפומא דמבואה ולא אמרינן להו ולא מידי אלא הנח לישראל מוטב שיהו שוגגין ואל יהו מזידין סבור מינה הנ"מ ...


4

I've attended an interesting lecture in my boys' school in Jerusalem (I think) and the (frum) lecturer presented a very interesting approach to what you ask. This topic is actually overhyped in Judaism, with Rabbis artificially provoking people's (especially young ones) urges with talks on the severity of lust, actually causing the problem. The solution, ...


4

Great question! Regarding 1 - There is a rule (will add source, later - there are a few) that if one says "I will sin and do teshuva then sin again", the teshuva is ineffective. So, at the least, prior to doing to teshuva, one needs to realize the severity of the sin sufficiently to the point that he resolves not to repeat it. To me, that seems like he ...


3

The Kitzur Shulchan Aruch (151:5) calls it a sin indeed, but an involuntary one. If, God forbid, you had a seminal emission at night, upon waking up from your sleep you should wash your hands and say with a contrite heart, "Master of the Universe I have done this unwittingly but it was due to sinful thoughts and sinful reflections; therefore, may it ...


3

A Jew should tell the truth, as the Torah writes (Shemot 23:7): "stay away from falsehood". There is a small list of situations where one might "dance around the truth" to e.g., promote peace, practice humility (e.g., arguing one doesn't know something) or to protect someone from embarrassment. See a good list here including limitations of this approach. ...


3

The potential of rebuilding the Temple is constantly present: סנהדרין צח ע"א ר' יהושע בן לוי אשכח לאליהו ... אמר ליה אימת אתי משיח אמר ליה זיל שייליה לדידיה ... א"ל לאימת אתי מר א"ל היום אתא לגבי אליהו...א"ל הכי אמר לך (תהלים צה, ז) היום אם בקולו תשמעו Sanhedrin 98a R' Yehosuah Ben Levi found Eliahu... He told him, when the messiah will come? He ...


3

I didn't want to go to work this morning. I was tired and wanted to go back to sleep. Yet I put myself in the car and drove here, to work. Let's try the question with my name rather than Hashem: -- I did nothing today against my will. Ergo, when I drive to work, that's also my will. Yet we know that I did not want to go to work, so it's against my will. ...


2

Rashi to Exodus 30:12 explains that counting Jews directly incites the Evil Eye, which, in turn, causes a plague. ולא יהיה בהם נגף. שֶׁהַמִּנְיָן שׁוֹלֵט בּוֹ עַיִן הָרָע, וְהַדֶּבֶר בָּא עֲלֵיהֶם, כְּמוֹ שֶׁמָּצִינוּ בִימֵי דָּוִד (שמואל ב כ"ד): ”That there not be calamity among them” - for the Evil Eye rules through counting, and a plague comes ...


2

Since it is a felony to sell tobacco products or electronic cigarettes to minors in most civilized countries, it would be forbidden to do this based on the principle of "dina d'malchuta dina". You could end up in jail for doing something like this, I hope you don't plan on doing this.


2

According to Sanhedrin 27b, children are punished for their fathers’ sins only when they follow in their footsteps; children who do not follow the sins of their fathers are not punished on their account. ובנים בעון אבות לא והכתיב (שמות לד, ז) פוקד עון אבות על בנים התם כשאוחזין מעשה אבותיהן בידיהן Are children not punished for their fathers’ sins? But ...


2

Rav Hirsch points out on Genesis 3:14-15 that the words used show that the speech to the serpent had been preceded by the speech to the woman, and that this had been preceded by that to the man. Accordingly ארורה האדמה בעבורך, the earth had already been cursed for the sake of mankind. The whole world, including its animal life, had already been ...


2

I’ve heard two approaches to this, but I don’t have a source for either one. These aren’t curses, nor punishments; simply facts. Because they ate from the tree, this is the natural consequence of the action, the reality in which they now live. It’s no different than a parent telling a child that if they take an extra cookie, they have to go to their room, ...


2

The Chinuch quoted in the question clearly states that this mitzvah applies to all of the human species, ובכל מין האדם. R. Yonasan Steif (Mitzvos Hashem, p. 381) writes as well that it seems that Bnei Noach are obligated in this mitzvah (and the footnotes cite the Chinuch).


2

Of course it was a sin. G-d commanded Adam (Bereishis 2.17) NOT to eat from the Tree; eating was in direct defiance to G-ds Will. With all the rationalisations in the world (some including your list of advantages gained from eating from the Tree), it was still forbidden, and henceforth, a sin.


2

Kuntres U'mayan (1:1-4) explains that man's (the highest of all creations) pleasure should be in spiritual matters, and especially in wisdom, because that is his advantage over all creations. When one decides instead to take pleasure from one of the physical levels of pleasure (eating, art, etc.), not only is he not fulfilling his purpose on this world, but ...


2

Assumptions 1, and therefore 2, are at least partly false. That nothing happens against the divine will is only true when one looks at the contextual greater picture. But without context i.e. at the "micro" level, choices are made against His will all the time, whenever people sin. He allows this for the same reason that He allows suffering - as part of a ...


2

From Rabbi Uri Sherqi: In the words of Rabbi Tzvi Yehudah Kook, “Hashem needs their to be evil in the world. But, there’s no mizwah to volunteer.” If someone were to commit a sin absolutely Leshem Shamayim, it may be considered a mizwah. The problem is that there is a hazaqah on mankind that sins Leshem Shamayim are incredibly rare. And, if you commit the ...


2

Sefer HaChinuch 343 says: So why did the verse divide them?" [That is] meaning to say, why did it divide them and not write, "Give neither your money nor your food with interest." "To cause the transgression of two prohibitions" - meaning to say, to give multiple warnings about it (Bava Metzia 61a). And this matter is what I have said above (Sefer ...


2

To add authority (in case it matters to you) I would point to the Rambam, who says, that when a sin is committed (or transgressed) unintentionally, one should do Teshuva and aim not to repeat the sin again. They should also be prompted to ask forgiveness from a friend harmed, if any, and go on with their lives. Additionally, Sin (Chet in Hebrew) means to ...


1

Rambam speaks about this in his Guide for the Perplexed (1:2:1): Further observe the passage, "And the eyes of both were opened, and they knew they were naked" (Gen. 3:7): it is not said, "And the eyes of both were opened, and they saw"; for what the man had seen previously and what he saw after this circumstance was precisely the same: there had ...


1

Rema to Orach Chaim 608:2 limits the application of this principle to any law which is not explicit in the Torah (even if it is treated as a biblical law) such as the requirement to begin observing Yom Kippur a short while before sunset.


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