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סנהדרין פב א
קריינא דאיגרתא איהו ליהוי פרוונקא
The reader of the letter (that contains the orders), let him be the one to carry it out.
The context there is Pinchas telling Moshe, didn't you taught us that if one is having intercourse with Aramine women, is to be killed by zealots? and that's Moshe answer to him.
14
Kesubos 72a
תניא נמי הכי המדיר את אשתו שלא תשאל ושלא תשאיל נפה וכברה ריחים ותנור יוציא ויתן כתובה מפני שמשיאה שם רע בשכינותיה
Someone who imposes a vow on his wife that she may not borrow or lend her kitchen utensils like sieve, mill, oven etc. must divorce his wife and pay her Kesuba because he makes a bad name for his wife among her neighbours
8
I have asked this question to R Moishe Bane, the president of the OU, and he responded
Thanks for the interest. I came across Rav Kook’s thought in an essay
of his that I read in a rabbi’s home library in 1979. I have spent
hours searching for the journal and have yet to track it down. I
recall it was published in the second half of the 1920’s.
In ...
6
It's in the back of most Chochmas Adam.
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Bava Metzia 83b, Sanhedrin 82a, and Sanhedrin 96a.
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מעיד אני עלי את השמים ואת הארץ, בין ישראל בין עכו״ם, בין איש בין אשה, בין עבד ובין שפחה הכל לפי מעשה שהוא עושה - כך רוח הקודש שורה עליו.
(Seder Eliyahu Raba 9).
And Avoda Zara 3a (Rabbi Meir). See also Rambam, end of Shmita ve-Yovel.
5
Rav Ro”i Margolit answers the question at yeshiva.org.il. He says:
המקור ל"בית נאמן" הוא בשמואל א' כ"ה כ"ח, בדברי אביגיל לדוד: "כִּ֣י
עָשֹֽׂה־יַעֲשֶׂה֩ ה' לַֽאדֹנִ֜י בַּ֣יִת נֶאֱמָ֗ן". והמשמעות היא בית
נכון וחזק העומד לדורות, כלשון איש האלוקים בדבריו לעלי (לעיל ב לה):
ובניתי לו בית נאמן והתהלך לפני משיחי כל הימים.
The source for "בית נאמן" is ...
4
A quick search on Sefaria turned up a piece of §567:
כי אז אהפוך אל עמים שפה ברורה לקרוא כלם בשם ה' לעבדו, אמר ליה קיסר לרבי תנחומא תא נהוי כלנו עמא חד דכתיב כי אז אהפוך וגו'. א"ל לחיי מיהו אנן דמהלינן לא מצינן דנהוי כוותייכו, אתון מהולו והוו כוותין, אמר ליה מימר שפיר קאמרת מיהו כל דזכי למלכא לישדיוה לביבר, שדיוה לביבר לא אכלוהו, א"ל ההוא אפיקורוס הא דלא ...
4
R. Elazar of Kozhnitz is cited as finding an allusion to the idea that one receives power of blessing (requesting) on their birthday in the verse (Ps. 2:7-8):
אֲסַפְּרָ֗ה אֶֽ֫ל חֹ֥ק יְֽהוָ֗ה אָמַ֘ר אֵלַ֥י בְּנִ֥י אַ֑תָּה אֲ֝נִ֗י
הַיּ֥וֹם יְלִדְתִּֽיךָ׃
שְׁאַ֤ל מִמֶּ֗נִּי וְאֶתְּנָ֣ה ג֭וֹיִם נַחֲלָתֶ֑ךָ וַ֝אֲחֻזָּתְךָ֗
אַפְסֵי־אָֽרֶץ׃
Let me ...
4
Sefaria.org matches the description you gave, and it is free of charge. As of 2018, their searchable database contains over 143 million words, ranging from Zohar to Shev Shamtsa with abundant cross referencing.
From their website:
Sefaria is a non-profit organization dedicated to building the future of Jewish learning in an open and participatory way. ...
4
The book in question is called Aharit HaShanim, and was indeed published anonymously by Aderet, with his own approbation. It discusses the topic of vidui ma'aser.
See footnote 1a to this blogpost for photos of the title page and Aderet's approbation.
An updated version, without the approbations, can be found on HebrewBooks.org here.
For a further example, ...
4
הוריות יג. כהן קודם ללוי לוי לישראל ישראל לממזר וממזר לנתין ונתין לגר וגר לעבד משוחרר אימתי בזמן שכולם שוים אבל אם היה ממזר תלמיד חכם וכהן גדול עם הארץ ממזר תלמיד חכם קודם לכהן גדול עם הארץ
Horiyos 13a: Kohen before a levi. Levi before a yisroel. Yisroel before a mamzer. Mamzer before a nasin [Gibeonite]. Nasin before a convert. Convert before a freed ...
4
Bava Kama 38a
ולא והתניא ר"מ אומר מנין שאפילו נכרי ועוסק בתורה שהוא ככהן גדול ת"ל (ויקרא יח, ה) אשר יעשה אותם האדם וחי בהם כהנים ולוים וישראלים לא נאמר אלא אדם הא למדת שאפילו נכרי ועוסק בתורה הרי הוא ככהן גדול
The Gemara asks: But do they not receive reward for fulfilling those mitzvot? But isn’t it taught in a baraita that Rabbi Meir says: From ...
3
I don't know if this is the exact story you're thinking of, but the first story in People Speak ("The Scar") is quite similar. The first few pages of the story are contained in the Google Books preview.
Notably, in this version it was not a bandit that attacked the girl but a group of youths, and the weapon was a wooden beam with a nail sticking out rather ...
3
There are two inter-related but separate mitzvot here, one of tzedakah and another of maaser, separating from one's income (some opinions dispute if maaser is really a formal mitzva or a highly praiseworthy custom one should follow).
R Avrohom Chaim Feuer writes in his book The tzedakah treasury (pp. 122ff)
The mitzvah of tzedakah is really only half of ...
3
The Ohr HaChaim Quoted by Rav Palagi, and an even earlier source for this episode with the Ohr HaChaim. Both are quoted in sefer Hilchisa M'Dorayse .
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The Maharshal siman 92 brings from the Sefer Chassidim(I could not find it ) that one should not go into a fast with meat and wine nor break their fast on meat and wine. I dont believe this is codified in the classical halachic texts.
Text of Maharshal:
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The source for this is Megillah 21a
תנו רבנן: מימות משה ועד רבן גמליאל לא היו למדין תורה אלא מעומד, משמת רבן גמליאל ירד חולי לעולם והיו למדין תורה מיושב. והיינו דתנן: משמת רבן גמליאל בטל כבוד תורה
The gemarra says choli, sickness, and not chulsha, weakness. It seems all the manuscripts say choli.
However, the Meiri (ad. loc.) quotes (or paraphrases) the ...
3
The source for putting the wine on one’s eyes seems to be Pirkei d’Rebbi Eliezer ch. 20:
רבי אליעזר אומר: לאחר ששותה אדם כוס של הבדלה, מצוה להטיל מעט מים בכוס של הבדלה ושותה כדי לחבב את המצות. ומה שישאר בכוס מן המים מעבירו על גבי עיניו. למה? משום שאמרו חכמים, שיורי מצוה מעכבים את הפורענות.
R’ Eliezer said: After someone drinks the cup of Havdalah, ...
2
R' Ya'akov Chayim Sofer זצ''ל writes in Kaf HaChayim to Orach Chayim 429:21 that according to the R' Ya'akov Moelin זצ''ל Lamenatzeiach is not said on Isru Chag. (see here)
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Shut Yad Elyahu (of Lublin) (45) says that human flesh was never permitted to be eaten - either to Adam, nor Noah, nor their descendants.
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Ketubot 62b says that Rav Yehuda HaNasi was a descendent of King David. This most likely means his father Rav Shimon ben Gamliel (II) was as well.
The Wikipedia entry for Hillel says he also was a descendant of King David:
According to the "Iggeret of Rav Sherira Gaon" (a comprehensive history of the composition of the Talmud from the 10th century), ...
2
Rabbeinu Yonah in Sefer HaYirah 203 Here and Here writes, that there is an obligation to honor your father's brother and your mother's brother.
[See footnote in the Mekor HaYirah who questions the source.]
The Birkei Yosef YD 240/21 brings this from Rabbeinu Yonah and from the Sefer HaChareidim.
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One such book is called Zecher Lemikdash (5649), on the laws of hakhel.
You can see his haskama on the first edition here.
The second posthumous publication (5706) names him, with additions from his manuscript.
(Bibliographic information that helped me find the two editions came from here.)
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Kitzur Shulchan Aruch Yalkut Yosef 125:6:
נוהגים לדלג מעט ולהרים עקבו מן הקרקע כשאומר פסוק ''קדוש'' ופסוק ''ברוך'' ופסוק ''ימלוך'' בקדושה. וכשאומר פסוק ''קדוש'', ידלג שלש פעמים בכל פעם שאומר ''קדוש''.
The custom is to jump slightly and raise one's heels from the ground when saying the verses "kadosh", "baruch" and "yimloch" in kedushah. When one ...
1
Not only the tribe of Levi, but any man of all the inhabitants of the earth, whose spirit has moved him and whose mind has given him to understand to set himself aside to stand before G‑d to serve Him, to worship Him, to know G‑d and walk justly as G‑d has created him, and he cast from his neck the yoke of the many calculations that men seek — this man has ...
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R. David Luria, ibid., suggested that R. Yehudah’s suspicion (or, precaution) may have stemmed from the fact that in his day, due to penurious conditions, it was common for multiple young rabbinic students to share one blanket (San. 20a).
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