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Amalekites and magic:
The Amalekites' ability to change into animals is brought by Rashi on Shmuel 1:15:3 and the Rid on the same verse, and mentioned as a midrash in the Kitzur Ba'al Haturim commentary on Shemot 22:17. Their ability to use magic to flee from danger is brought in the longer commentary of Ba'al Haturim on Shemot 17:13 as something that "...
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Great question!
It's not just the "from yesterday"; it's the conjugation on the word "goring", looking very, very carefully at the vowels:
נַגָּח
That's a patach (straight line) under the first letter, and a kamatz (little "T") under the second, with the second letter getting an internal dot. Let's call it na-GUHCH.
The much ...
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His name is Rabbi Mordechai Karmi. You can read the English and Hebrew Wikipedia articles on him here. The Hebrew article notes (correctly) that he is often cited by the Mishnah Berurah.
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Just checking a non-vowelized page of Chumash like mechon-mamre and doing Ctrl+F, we get Genesis 6:5
וירא ה', כי רבה רעת האדם בארץ, וכל-יצר מחשבת לבו, רק רע כל-היום
God saw that ... all the plans of man's heart were constantly bad.
Of course that's conjugated "libo", "his heart." If you want just "lev", fast-forward to the end ...
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This idea is quoted by the Sdei Chemed (Mareches Samech, Klal 54) who relates of an incident where he declined an invitation to a pidyon haben in Jerusalem in the year 5659. In response, he was told of this idea - that the seudas pidyon haben is equivalent to fasting for 84 days - and writes that he doesn't know of any source for this, and that he believes ...
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Midrash Tadshe can be found in Hebrewbooks
I believe the particular teaching cited in your screenshot is here.
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You can find it on Hebrewbooks here or another version on Otzar HaHochma here.
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Or perhaps, this is the simple reading of the Zohar.
I believe that this is the closest to the mark. We can quibble over whether it actually is the simplest and most straight-forward explanation of the Zohar, but it does appear to be his understanding of the text. This assumption, that the Zohar is to be so read is shared by others. For example, Rav Yaakov ...
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So I looked through a number of mefarshim (commentaries) and there doesn't appear to be any reference to any prophecy. As you say, many mention this Zohar, but I think it would be fair to say that the Be'er Yosef's words are more his own personal presentation of the facts.
Rabbi Yaakov Yitzchok Ruderman zt"l questions in his Sichos Avodas Levi 59 how ...
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In Hilchot Shechitah (1:4), the Rambam writes:
זביחה זו האמורה בתורה סתם--צריך לפרש אותה, ולידע באיזה מקום מן הבהמה שוחטין, וכמה הוא שיעור השחיטה, ובאיזה דבר שוחטין, ומתי שוחטין, והיכן שוחטין, וכיצד שוחטין, ומה הן הדברים המפסידין את השחיטה, ומי הוא השוחט. ועל כל הדרכים האלו, ציוונו בתורה ואמר "וזבחת מבקרך ומצאנך . . . כאשר ציוויתיך--ואכלת, בשעריך" ...
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Any sources that are "cataphatic" would by definition be outside Orthodox philosophy. All the sources quoted in previous answers maintain the apophatic understanding of Judaism. And while there are descriptions of G-d that are similar to how humans are described and which therefore sound cataphatic, they are not actually descriptions of G-d's ...
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Orchot Tzadikim The Gate of Humility
כי ליום הדין מראים מצוות להרבה בני אדם שלא עשו אותן המצוות ויאמרו הלא לא עשינו זה וישיבו להם אותם שסיפרו עליכם רע הם עשו אלו המצוות ונוטלים אותן מהם ונותנים לכם וכן לרשעים מראים עבירות שלא עשו וכשיאמרו הלא לא עשינו ישיבו להם אלו העבירות עשו אותם שסיפרת עליהם לשון הרע ונטלו מהם ונתווספו עליכם
For on the day of judgement ...
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See Sefer Chofetz Chaim Hilchos Lashon Hara 3:7-8
And know further a great principle and foundation in these things: If
he sees a man who did something or said something — both in the area
of what is between man and his Maker or in the area of what is between
man and his neighbor — and his words or his deeds can be judged in the
scales of good and merit — ...
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“R. Shimon b. Tzemach Duran (1361–1444; known as Rash-batz or Tashbeitz) in the fifth chapter of the first section of Magen Avot appears to maintain that certain positive characteristics or descriptions do not contradict His unity or incorporeality. For example, we can accurately state that He exists.”
— Illuminating Jewish Thought Vol 1: Faith, Philosophy ...
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As an intro, a little story from Rabbi Nachman's Tales #9, the Sophisticate and the Simpleton:
When he (the Simpleton) would finish a shoe — and the shoe probably had three corners [i.e., it was not symmetrical] since he did not have complete proficiency in his craft — he would take the shoe in his hand and praise it highly. And he would take great pleasure ...
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Orach Chaim 241:1
אחד מהדברים ששונא הקב"ה המשתין בפני מטתו ערום המשתין לפני מטתו ערום מביא לידי עניות
One of the things which HKB'H hates is one who urinates naked before his bed.
One who urinates naked before his bed brings upon himself poverty.
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Mishlei 10:4 writes:
רָ֗אשׁ עֹשֶׂ֥ה כַף־רְמִיָּ֑ה וְיַ֖ד חָרוּצִ֣ים תַּעֲשִֽׁיר׃
Deceitful scale cause poverty, But diligent hands enrich.
The mefarshim there explain this pasuk as a reference to merchants who try to cheat their clients, the end result will result with them becoming poor. (Refer to Ibn Ezra)
Also refer to Bava Metzia 33a - the Mishna there ...
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Mishlei 29:3
וְרֹעֶ֥ה ז֜וֹנ֗וֹת יְאַבֶּד־הֽוֹן
One who keeps company with harlots, will lose his wealth.
Ralbag:
מי שנמשך אל התאוות ורועה זונות הוא יאבד הון אביו ויאבד ממנו קנין כל הון וכל שלימות אנושי
He who is drawn to lust, and keeps company with prostitutes, will lose his father's fortune, and will lose from himself the acquisition of fortune, and the ...
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In that comment on that verse (Genesis 46:1), the Ramban writes:
וחס ושלום שיהיה הדבר הנקרא שכינה או כבוד נברא חוץ מהשם הנכבד יתברך
and heaven forbid that that which is called "Shechinah" or "Kavod Nivra" (Created Glory) is something other than Hashem the Glorious, may He be blessed.
He is discussing there Unqelus's norm of unpacking ...
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The idea that one who talks loshon hora about another loses his own zechusim is quoted by the Chafetz Chaim in Shemiras Halahon (Shaar Zechira Ch. 7):
בא וראה עוד כמה גדול ענש העון המר הזה, שבדברי לשון הרע ורכילות שהוא
מדבר הוא מאבד את מעט תורה שיש בידו. שזה לשון המדרש שוחר טוב במזמור מ"ב
(קהלת ה' ה'), "אל תתן את פיך לחטיא את בשרך", מדבר ...
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As Rabbi Leff mentions in the link from NJM, the source you are probably looking for is the Chovos Halevavos, Sha’ar HaKeniah, Chapter 7. Rabbi Eliyahu Dessler gives an explanation for it, given in that link.
One can suggest a slightly different explanation: Say Reuven sneers at Shimon for something he did wrong, and scoffs that he himself did the same thing ...
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The Gemara in Sotah 48b writes:
משמתו נביאים הראשונים מאן נביאים הראשונים אמר רב הונא זה דוד ושמואל ושלמה
§ The mishna taught: From the time when the early prophets died, the Urim VeTummim was nullified. The Gemara poses a question: Who are the early prophets? Rav Huna says: This is referring to David, and Samuel, and Solomon, and after their death the Urim ...
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The Talmud in Sotah (2a) cites Rebbi who says, "Why does the portion of Nazir (the one who is forbidden to consume wine) follow the portion of Sotah (the wife suspected of adultery)? To teach you that anyone who sees a Sotah in her degradation should separate himself from wine. [My Translation - See Below For Actual Text]
The Ba'al Shem Tov reportedly ...
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The Rambam (Teshuva 3:14) writes
כָּל אֶחָד וְאֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה אֲנָשִׁים אֵלּוּ שֶׁמָּנִינוּ אַף עַל פִּי שֶׁהֵן מִיִּשְׂרָאֵל אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא. וְיֵשׁ עֲבֵרוֹת קַלּוֹת מֵאֵלּוּ וְאַף עַל פִּי כֵן אָמְרוּ חֲכָמִים שֶׁהָרָגִיל בָּהֶן אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא (וּכְדֵי) [וּכְדַאי] הֵן לְהִתְרַחֵק מֵהֶן וּלְהִזָּהֵר בָּהֶן. ...
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He is referring to what he wrote earlier in the piece, that the returnees from the Babylonian exile abolished the numbering of months starting from Nissan, as was the practice until then, and instead used the Assyrian names for each month.
This was done based on Jeremiah's prophecy that the miracle of the return from Babylon would eclipse that of the exodus ...
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Rabbeinu Chisdai Kreskas disagrees with the Rambam on this issue at length, in Or Hashem, Ma'amar 1, Klal 3, Perek 3.
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Possibly Rabbi Yehudah Halevi who wrote in Kuzari 2:2:
"We also style Him wise of heart, because He is the essence of intelligence, and intelligence itself; but this is no attribute."
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אָמַר רַבִּי אֲבָהוּ, וְאָמְרִי לַהּ בְּמַתְנִיתָא תָּנָא: שְׁלֹשָׁה דְּבָרִים מְבִיאִין אֶת הָאָדָם לִידֵי עֲנִיּוּת, וְאֵלּוּ הֵן: הַמַּשְׁתִּין מַיִם בִּפְנֵי מִטָּתוֹ עָרוֹם, וּמְזַלְזֵל בִּנְטִילַת יָדַיִם, וְשֶׁאִשְׁתּוֹ מְקַלַּלְתּוֹ בְּפָנָיו.
On a related note, Rabbi Abbahu said, and some say it was taught in a baraita: Three matters bring a person ...
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The relevant part at the beginning of Rashi reads: "And this is why he was punished by having his mouth sawed, because he called the Jews...". So Rashi is explaining not why he died or his punishment as a whole, but why specifically his mouth was sawed.
The Sefaria translation makes the same point a little earlier:
He died specifically as this ...
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I have not encountered melodies like this, but perhaps you could provide a link to such a melody or an audio recording, as compared with other melodies to demonstrate it.
Your comment elaborating the meaning of "there is no daylight between us Jews and God" was to the effect of "no one can come between us". This answer might not work with ...
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