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Pesachim 113b:
ארבעה אין הדעת סובלתן אלו הן דל גאה ועשיר מכחש וזקן מנאף ופרנס מתגאה על הציבור בחנם
Four types of people cannot be endured by anyone: An arrogant pauper; a wealthy person who denies monetary claims against him; a lecherous old man; and a leader who lords over the community for no cause.
8
The Midrash says:
שאלו לחכמה החוטא מהו עונשו, אמרה להם וחטאים תרדף רעה (משלי יג: כא).
שאלו לנבואה החוטא מהו עונשו, אמרה להם הנפש החוטאת היא תמות (יחזקאל יח:
ד). שאלו לתורה חוטא מה עונשו, אמרה להם יביא אשם ויתכפר לו. שאלו להקב"ה
החוטא מהו עונשו, א' להם יעשה תשובה ויתכפר לו, הדא היא דכת' טוב וישר
י"י וגו' (תהלים כה: ח)
Translation (Pesikta de-Rab ...
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The source is a beraita quoted in Sanhedrin 23a:
תניא נמי הכי כך היו נקיי הדעת שבירושלים עושין לא היו חותמין על השטר אלא א"כ יודעין מי חותם עמהן ולא היו יושבין בדין אלא א"כ יודעין מי יושב עמהן ולא היו נכנסין בסעודה אלא אם כן יודעין מי מיסב עמהן:
That is also taught: This is what the scrupulous people of Jerusalem would do: They would not sign a ...
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Adding to @Dov's answer, Yosef the Shed was a shed who would assist the sages by giving them info on shedim, as Sforno writes on Vayikra 17:7:
"חקת עולם תהיה זאת שלא יזבחו לשעירים אף על פי שלא היו מקבלים אותם לאלוה בשום פנים אבל היו חפצים בחברתם להיות השדים להם משרתים ומסייעים בעסקיהם או שליחותם אל ארץ רחוקה כמו שהזכירו (חולין פרק כל הבשר) על יוסף שידא ...
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"Temach" or "Tamach"
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There doesn't seem to be much to work off. The only thing I have to add is the following:
As has been noted, he also appears in Pesachim 110a - Interestingly, in both instances Rav Steinsaltz zt"l interprets his name to mean that he was a sheid/demon himself. See here for Eiruvin 43a and here for the above case in Pesachim.
However, it is worth noting ...
4
The Rashei Galusa in Bavel were descended from David, and we know that some of them were among the Amoraim. They include the earlier Rav Huna (a contemporary of R' Yehudah Hanassi, and possibly a teacher of Shmuel), Mar Ukva, and Rav Huna brei dR' Nosson. Also R' Nosson (the Av Beis Din in the time of Rabban Shimon ben Gamliel II) was a son of the Reish ...
3
From the perspective of the middos tovos that one must have in order to see Eliyahu ha'navi:
According to a mekubal I once knew, Eliyahu Ha'navi appears to everyone at least once in their lifetime. Some people know when this happens, others don't.
Therefore it would appear that it may be possible to rephrase your question as: Is there a formula for ...
3
There is an idea expressed in many places that Succos occurs in Tishrei as it marks a continuation from the Yomim Noraim. Whereas the High Holy Days mark a period of Teshuva mei'yirah (repentance out of fear), the days of Succos signify a time of Teshuva Mei'ahava (repentance borne out of love).
In the Haftarah we read on Shabbos Shuva - the verses in Hoshea ...
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JoelK gave the source specifically mentioning the נקיי הדעת. But as the OP asked for sources, it's worth noting the gemara in brachos 43b which adds a reason to avoid eating with "unfit people":
תָּנוּ רַבָּנַן: שִׁשָּׁה דְּבָרִים גְּנַאי לוֹ לְתַלְמִיד חָכָם...וְאַל יָסֵב בַּחֲבוּרָה שֶׁל עַמֵּי הָאָרֶץ: מַאי טַעְמָא? — דִּילְמָא אָתֵי ...
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Not from Chazal, but this probably counts as sefarim hakedoshim.
Mesillat Yesharim 4:
לפי שורת הדין ממש:
היה ראוי שהחוטא יענש מיד תיכף לחטאו בלי המתנה כלל.
וגם שהעונש עצמו יהיה בחרון אף, כראוי למי שממרה פי הבורא יתברך שמו.
ושלא יהיה תיקון לחטא כלל.
כי הנה באמת, איך יתקן האדם את אשר עיות והחטא כבר נעשה? הרי שרצח האדם את חברו, הרי שנאף, איך יוכל לתקן הדבר הזה?...
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It could be written in other places, but in Kochavei Ohr 3:12 Rav Yitzchak Blazer says definitively:
אוּלָם כְּכָל אֲשֶׁר יַרְבֶּה הָאָדָם לְהַכִּיר וּלְהַבְחִין אֶת מִשְׁקַל כֹּבֶד עָוֹן. וּלְהָבִין וּלְהַשְׂכִּיל אֶת גֹּדֶל הָרָעָה וְהָאַשְׁמָה הָרַבָּה שֶׁל חֵטְא וְעָוֹן. לְהַמְרוֹת אֶת רְצוֹן ה' יִתְבָּרַךְ שְׁמוֹ מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ־...
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Whilst noting @DonielF's comment above from Vayikra Rabbah 12:5 we can't necessarily assume it is the same person.
Indeed from a historical viewpoint, the Pharaoh during the time of Moshe is generally regarded as being Rameses II (ca 1279– 1213 B.C.E.) and as such his daughter would have been incredibly old by the time she married Shlomo. Moreover, it says ...
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There definitely were many people who wrote religious songs and poems and literary works, some of which were incorporated into the Bible. Psalms, Song of Songs, etc. And there were many medieval authorities who wrote poems that were incorporated into the prayers for High Holy Days and fast days.
But as far as I know, nobody called these works "high ...
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No.
There is magical formula to have him appear.
You have Gemaras which say לא משתעי אליהו בהדיה about Amorim who were on a very high level.
For example the Gemora Kesubos 61A says
אבוה בר איהי ומנימין בר איהי חד ספי מכל מינא ומינא וחד ספי מחד
מינא מר משתעי אליהו בהדיה ומר לא משתעי אליהו בהדיה
There were two Amoriam, Avuh bar Ihi and Minyamin bar Ihi, who ...
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A possible haschalas devarim:
At the bris bein ha'besarim it says:
וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה.
...
וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא שָׁלֵם עֲוֹן הָאֱמֹרִי עַד הֵנָּה.
The Torah initially measures time in years (400 years) and then measures time in ...
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Whilst this doesn't answer your question, it does displace the premise. Your question was based on the principle that Doniel did not have to worship as Nevuchadnezzar saw him as a god-like figure.
However, in Shir HaShirim Rabbah 7:9 it says explicitly that Nevuchadnezzar tried to convince him to bow down. He told Doniel to to take a look at the statue and ...
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Aside from the more widespread 'Aveira Lishma' angle discussed above, it is also worth noting the more metaphorical approach taken in Yalkut Shimoni 585 where it says that she covered Sisera with the שמיכה, 'cover' (see Shoftim 4:18) which can be homiletically understood as שמי כה - My Name is here. The meaning being, that 'My Name' testifies that the wicked ...
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