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6

Rabbeinu Tam seems to be the one who holds that a full, non-conditional, divorce was given before going out to war. Tosfos in Kesubos 9B explains that even so it was done in secret so that people would not marry them in the meantime and then they would be unable to marry again when they return. וניחא לפירוש זה הא דאמרינן בפרק הזהב (ב"מ נט. ושם) נוח לו ...


5

The Shaar Hamelech in Hilchos Lulav 8:1 (paragraph starting with V’Dah Shezeh) addresses this exact question and proves from Rashi in Pesachim 35b that even an issur drabbanan is also enough to make it a mitzvah habah baeveira ואולם מטעם אחר היה נראה דאינו יוצא בו י"ח משום דה"ל מה"ב והיה מקום לצדד ולומר דמשום מה"ב לא מיפסיל אלא בעבירה ...


4

The Gemara asks this very same question (Megillah 31b): Abraham said before the Holy One, Blessed be He: Master of the Universe, perhaps, Heaven forbid, the Jewish people will sin before You, and You will do to them as You did to the generation of the Flood and as You did to the generation of the Dispersion, i.e., You will completely destroy them? Avraham ...


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

Tikkun haKlali, reciting the ten Psalms prescribed and discovered by Rabbi Nachman ztz"l was specific for this accidental occurence of a wet dream (often but not always brought on by daytime thoughts or occurences), and he says it's a complete remedy (after first immersing if possible or washing) that you needn't worry at all of any bad effect ...


3

When the Beis Hamkdush was standing if a Korbon/sacrifice was required then it was the only way to atone for that particular sin. Technically speaking , even when the Beis Hamkdush was standing you did not always need to bring an animal sacrifice per se for atonement. Is someone was too poor to afford an animal or bird sacrifice in some cases they were ...


3

It is not a matter of sacrifice but a matter of repentance. In the book of Yonah the people of Nineveh were forgiven because they sincerely repented. It does not say that Hashem saw their fasting and sackcloth and ashes, but that he saw their deeds and repentance. In the book of Esther, which occurred after the temple was destroyed and sacrifices could no ...


2

"Then, Moses commanded them, saying, At the end of [every] seven years, at an appointed time, in the Festival of Succoth, [after] the year of release, When all Israel comes to appear before the Lord, your God, in the place He will choose, you shall read this Torah before all Israel, in their ears. Assemble the people: the men, the women, and the ...


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This was a timely and urgent concern after the destruction of the temple in Jerusalem. That generation of sages formulated an answer that has guided Rabbinic Judaism ever since: Avot d'Rabbi Natan 4:5 Rabban Yohanan ben Zakkai was walking with his disciple, Rabbi Y'hoshua, near Jerusalem after the destruction of the Temple. Rabbi Y'hoshua looked at the ...


2

See what the Stiepler writes on this topic in Kreina Digraasah. He addresses it and doing Teshuva for it at length. Among other other things he writes that one hour of learning Torah does more to rectify this aveira than many fasts. As far as the Jewish website which writes "Wasting seed is more severe then manslaughter, for here he is spilling his ...


1

According to Guard Your Eyes Rabbi Morgenstern (unsure of the source of what he says however): There is a maklokes among the achronim on this question. Since there are those that say he is חייב מיתה for this transgression, if he wants to do Hashem's will, it would be appropriate to refrain. https://guardyoureyes.com/articles/questions-and-answers/item/...


1

You're asking a very difficult question... Tosafos Sanhedrin 59b explains the prohbition of wasting seed is from being mivatel the mitzva of pru urvu. According to this logic non- jews who are not commanded in Pru Urvu (after matan Torah) would be allowed to waste seed. However many Reishonim argue on Tosafos in Nida. They bring a proof from the mabul that ...


1

The Mechaber in Shulchan Aruch 607:4 עונות שהתודה עליהם ביום הכפורים שעבר ולא שינה עליהם אפ"ה יכול לחזור ולהתודות עלי:4 Regarding sins for which one confessed on the previous Yom Kippur and did not repeat, he may confess them again. The Mishna Berura in 607:13,14 אפ"ה יכול וכו' - אף בין אדם לחבירו גנב וגזל וכדומה אע"פ שמחל לו והשיב את ...


1

I remember seeing that Rav Shlomo Zalman Auerbach zatza"l told Rav Avigdor Nebenzhal that when his son became bar mitzvah, he could make the bracha ברוך שפטרני מעונשו של זה with שם ומחכות, i.e. making a full bracha, because he could be truly say that he gave his child a proper chinuch and thus was no longer accountable for any future wrongdoing that his ...


1

They're not entirely identical -- earlier in Leviticus, the atonement for a handful of sins requires a sacrifice, and there are options from livestock to birds to flour. Here we are dealing with those who have become impure due to various weird bodily things, and the sacrifice is needed for them to be fully pure enough to allow regular access to the Temple. ...


1

A possible source for an opinion that Moshe did not sin is a Midrash in Bamidbar Rabbah Parshah 19. While it does not explicitly say that Moshe did not sin, it offers a different reason for his being barred from entering Israel, namely so that people will not say that if Moshe abandoned the people in the wilderness and entered Israel with a new group it must ...


1

Great question! It is definitely not a clear cut picture. By Aharon the Midrash writes two very insightful points: In Vayikra Rabbah 20:12 it writes: אָמַר רַבִּי יוּדָן מִפְּנֵי מָה נִסְמְכָה מִיתַת אַהֲרֹן לִשְׁבִירַת לוּחוֹת, אֶלָּא מְלַמֵּד שֶׁהָיָה קָשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מִיתָתוֹ שֶׁל אַהֲרֹן כִּשְׁבִירַת לוּחוֹת. Rabbi Yudan said: Why ...


1

R'Immanuel Bernstien asks your question in a beautiful dvar torah over here I will quote a part of his answer: The Talmud informs us that manna fell in the merit of Moshe Rabbeinu... He says that that means that the jewish peoples food was in sync with Moshe's spiritual level. If the jews would eat slav instead of manna, then it would require that he ...


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