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Leviticus 19:32 מִפְּנֵי שֵׂיבָה תָּקוּם, וְהָדַרְתָּ פְּנֵי זָקֵן Thou shalt rise up before the hoary head, and honour the face of the old man The Talmud (Kiddushin 32b) understands this to refer (in addition to the elderly) to any Torah scholar, and so it is codified in Shulchan Arukh (YD 244:1) that one must stand to honor a Torah scholar who passes ...


8

There are a couple sources that indicate that Yishmael was a tzaddik at certain points in his life. Rashi to Breishit 25:17 notes that the the word ויגוע is only used by tzaddikim, and is used here to refer to Yishmael at the end of his life. ויגוע: לא נאמרה גויעה אלא בצדיקים:‏ Also, Rashi on 21:17 quotes a midrash where the angels are trying to ...


8

Rav Ozer Alport in his Parsha Potpourri Points to Ponder addresses this issue: Question: How was Lot able to intercede in order to save one of the cities (Tzo'ar) from destruction (19:18-22) when Avrohom, who was even greater and who argued even more on their behalf, was unable to do so? (Yad Yechezkel, Ayeles HaShachar, Derech Sicha) Answer: 1) ...


8

Rashi on Numbers 22:5, s.v. "Eretz Benei Amo" ("the land of his people"), says Balaam was a special case: ואם תאמר מפני מה השרה הקב"ה שכינתו על גוי רשע, כדי שלא יהא פתחון פה לאומות לומר אלו היו לנו נביאים חזרנו למוטב, העמיד להם נביאים והם פרצו גדר העולם, שבתחלה היו גדורים בעריות וזה נתן להם עצה להפקיר עצמן לזנות:‏ If you ask, “Why did God bestow ...


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Yes. Off the tip of my tongue, I don't know where it says that black and white (although I believe it does), but see Likkutei Torah (from the same author): הנה נודע שנשמת משה רבינו עליו השלום היתה מבחינת אצילות וכן נשמת אברהם והיינו שבמשה רבע"ה ובאברהם היה מאיר בהם אצילות בבחינת גילוי למטה It is known that the soul of Moshe Rabeinu Alav Hashalom was ...


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There are a whole bunch of Poskim that answer this question online. Rav Eliezer Altshuler says that people go to Kivrei Tzadikim to pray, which is always allowed, and that there are different customs about visiting them on Chol Hamoed and during the month of Nissan in general. Rav Uziel Eliyahu says that adding a visit/prayer at Kivrei Tzadikim during a ...


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From the introduction of the Meshech Chochma to sefer Shemos: וא״כ איך צוה השם שיאמינו לעולם במשה הא הכל בידי שמים חוץ מיראת שמים ואין הידיעה מכרחת הבחירה ושמא יבחר משה אחר זה חלילה להוסיף מדעתו ועל כרחין שהשי״ת שלל ממנו הבחירה לגמרי ונשאר מוכרח כמלאכים Meaning: How could it be that the Jewish people were commanded to believe in Moshe ...


7

For Tannaim and Ammoraim, see Erkhei Tannaim V'Amoraim by R. Yehuda ben Kloinmus of Speyers (Vol. I), (Vol. II). It includes an alphabetical list of all the Tannaim and Amoraim, and an examination of each one's teachings. Tol'dot Tannaim V'amoraim by R. Aharon Heiman. Another alphabetical listing. (Vol. I), (Vol. II), (Vol. III). For more general listings, ...


7

It is true that just from reading the words in the pasuk, it appears that Shaul was unclothed, but if you look at the different mefoshim, most seem to say that he just "Stripped" himself of his royal garments, but in fact, had more simpler clothing on. So he wasn't unclothed. Some meforshim (on that pasuk) that I am referring to are the Mitzudas ...


7

In his commentary to Genesis 12:10 R. Samson Raphael Hirsch writes: Yet even if we were incapable of explaining the strange events in this story; even if we were forced to conclude as the רמב"ן concludes -- אברהם אבינו חטא חטא גדול בשגגה, "Our father Avraham committed a grave sin by placing his virtuous wife before a stumbling block of iniquity ...


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Those exact words do not appear. However, in Taanis 23a, there is a braissa that presents the idea: תנו רבנן מה שלחו בני לשכת הגזית לחוני המעגל (איוב כב, כח) ותגזר אומר ויקם לך ועל דרכיך נגה אור ותגזר אומר אתה גזרת מלמטה והקדוש ברוך הוא מקיים מאמרך מלמעלה The rabbis taught: What was the word which the Sanhedrin sitting in the chamber of marble sent to Honi ...


6

As explained at length in the first part of Tanya, everybody can avoid sin, and never actually sin, no matter the circumstances of their birth or their past behavior. However, only a minority of people can have no evil inclination. Most who achieve that level are born with the ability to achieve it. Some can receive it later as a gift for all their efforts. ...


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The OP states: "...He created this world only to bestow good on us." 1) If G-d is infinite and 2) He can give infinitely 3) And He created the world in order to bestow good upon us... Then G-d by definition would want to bestow all manner of good upon us. If He missed out on giving us a type of goodness, then G-d would be deficient. But G-d is not ...


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The commentaries there give various explanations. Rashi explains (there) that it refers to an excess of a normally positive trait, as by Shaul who displayed excessive compassion on those for whom compassion was inappropriate. Lekah Tov explains that this refers to recklessly giving away all one's money to charity. Based on Sotah (21b), Sefer Hassidim (ed. ...


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here's one reason from Rabeinu Bachye in Chovos Halevavos gate 4. If one asks: Behold we see some tzadikim (very righteous people) which do not receive their livelihood except after hard and strenuous toil, while many transgressors are at ease, living a good, pleasant life? We will say: The prophets and the chasidim already investigated this matter. One of ...


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Yes, one attaches oneself to G-d, but that is not in conflict with the comment of Rabbi Nachman. A better translation would be: Everyone needs to intend during their prayer, that he will bind himself to the Saints of the generation, because every Saint that is in the generation is the aspect of Moshe/Moshiach, like we find that the Saints call each other ...


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Ravina himself asks this question to R. Hama Bar Buzi who suggested this, as recorded in Bava Batra (16b). Rav Hama bar Buzi answered that we only say this when the term gevia and asifa are both used. In the case of the flood, the term asifa is not used.


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The concept of Tzadikim interceding on behalf of others in heaven predates Mattan Torah. Yaakov buried Rachel in Kever Rochel in order that she should daven for those being led into Golus when the Beis Hemikdush was destroyed. Being a meilitz yoser however is no guarantee of results. In fact the Medrash relates how ALL the Avos and Imohos and Moshe Rabbeinu ...


4

Jastrow demonstrates (מר IV, p. 834) through a number of Talmudic sources that the term was popular during the Second Commonwealth and the meaning is, specially in this construct, "master over his desire". The eminent Talmudic scholar, Prof. Saul Lieberman, concurred with Jastrow's translation (Qiryat Sefer, 1937 p. 223).


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You are asking many questions. I will answer the one in the title. The gemara says explicitly that, the greater a person, the greater his yetzer hara (Sukka 52a) כל הגדול מחבירו יצרו גדול הימנו Anyone who is greater than another, his evil inclination is greater than his.


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Gedolim Gallery is a Youtube video gallery. Gedolim Pics seems to have a variety of Gedolim Pictures available for purchase. Feel free to look through the rest of the google search results.


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As noted by @DannySchoemann, Ralbag writes in his commentary to Proverbs (24:16) that in this context, seven simply means many: הצדיק יפול פעמים רבות ויקום בכל פעם ופעם The righteous person will fall down many times, and get up every time. This seems to be the implication of Ibn Ezra (there) as well. This is also stated by R. Sa'adya Gaon in his ...


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@mevaqesh cites נתנאל בירב פיומי as having said. “Seven prophets prophesied to the nations of the world before the giving of the Torah: Laban, Jethro, Balaam, Job, Eliphaz, Bildad and Zophar.” The gemara Bava Basra 15b (ArtScroll 15b1 top of the page) gives a different list which does not include Yisro. Seven Prophets prophesied for the nations of ...


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Rabbi Moshe Feinstein writes (Igrot Moshe vol. 8 OCH ch. 43) that even according to those who forbid prayers to angels as intermediaries in any circumstance, utilizing human intermediaries is permitted. This is true for prophets as evident from II Kings (4:23) and for Torah scholars as evident from Berakhot 34b. אך איכא מחלוקת רבותינו הראשונים לבקש מהם ...


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Divine providence is not limited only to people. Divine providence is that G-d governs the existence of every single physical entity. From the smallest sub-atomic particle to the largest galaxies in outer space. Each instance, every element is only in existence because of it's life force from G-d. Reshoim included. The question you really need to ask is ...


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The most simple answer to the question as formulated here is that even praying directly to a dead person would appear to not be in violation of 'beseeching the dead' as defined by the Gemara. See Sanhedrin 65b where it defines the prohibition as referring to fasting and sleeping in a cemetery in order to attain an impure spirit (this is explained by the ...


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I heard second hand in the name of Rabbi Yosef Blau, Mashgiach Ruchani of Rabbi Isaac Elchanan Theological Seminary, who heard it from his father in law Rav Pinchos Teitz who was part of the Chevra Kadisha that was tasked with exhuming the Vilna Gaon in order to transfer him from the first Jewish cemetery in Shnipishok to the third Jewish cemetery in ...


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Rambam, Hilchos Teshuvah, 3:1 "Each and every person has merits and sins. A person whose merits exceed his sins is [termed] righteous. A person whose sins exceed his merits is [termed] wicked. If [his sins and merits] are equal, he is termed a Beinoni. The same applies to an entire country. If the merits of all its inhabitants exceed their sins, it is [...


3

One of the reasons for not having the flood in that time is part of what we see from Avraham and his asking for S'dom to be saved if there were ten righteous people. Once the count got to ten, Avraham stopped praying. We learn from this that it required a minyan (10 people) to prevent the flood. Hashem was willing to be counted as one of the ten. Noach, his ...


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I found something regarding Yom Kippur Based on Ketubot 103b והתניא כשחלה רבי נכנס ר' חייא אצלו ומצאו שהוא בוכה אמר לו רבי מפני מה אתה בוכה והתניא מת מתוך השחוק סימן יפה לו מתוך הבכי סימן רע לו פניו למעלה סימן יפה לו פניו למטה סימן רע לו פניו כלפי העם סימן יפה לו כלפי הכותל סימן רע לו פניו ירוקין סימן רע לו פניו צהובין ואדומים סימן יפה לו מת בע"ש סימן ...


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