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 ...
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 ...
SBA quotes the Yismach Mosheh that a "ba'al nefesh" is someone for whom the things related to the soul are more important than physical things. Rabbi Gil Student also quotes some statements by Rashi and Rabbeinu Chanan'el to define a ba'al nefesh. Rabbi Micha Berger quotes the Nefesh HaChayim as well; see there.
You can read the whole subject on Avodah here....
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 ...
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)
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 ...
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 ...
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 ...
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 ...
According to this article in Hamodia he left abruptly because another rabbi said something disparaging about the Ba'al Shem Tov, and he felt he couldn't live in the same city as that rabbi.
The Baba Sali settled at first in Yavneh, but after a certain Rav there made a disrespectful statement about the Baal Shem Tov, he packed his bags the very same day ...
To begin with, Saul only ordered the execution of Achimelekh's Beit Av( Samuel I 22:16):
ויאמר המלך, מות תמות אחימלך: אתה, וכל-בית אביך
And the king said: 'Thou shalt surely die, Ahimelech, thou, and all thy father's house.'
The massacre at Nov was Doeg's own initiative( ibid. 22:18-19):
ויאמר המלך, לדויג (לדואג), סב אתה, ופגע בכהנים; ויסב דויג (...
The source of the Rambam's ruling is Taanis 14b:
אמר ר' אלעזר אין אדם חשוב רשאי ליפול על פניו אלא אם כן נענה כיהושע בן נון שנאמר
(יהושע ז, י) ויאמר ה' אל יהושע קום לך למה זה אתה נופל על פניך
R. Elazar said: A important person should not fall upon his face unless he is confident that he will be answered like Yehoshua, as it is written, And the Lord ...
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.
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 ...
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. ...
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, ...
"Someone who really cares about their soul"; a "soul man", if you will. Often "the average Joe need not be stringent about this, but a soul man should be." If I'm not mistaken, Rabbi Moshe Feinstein occcasionally does rank stringencies, and I think he says "appropriate for anyone G-d fearing" is stronger than "appropriate for any soul man."
The Rambam is referencing a Gemara (Megillah 22b) which says:
אמר רבי אלעזר, אין אדם חשוב רשאי ליפול על פניו אלא אם כן נענה כיהושע בן נון, דכתיב +יהושע ז:י+ ויאמר ה' אל יהושע קם לך [למה זה אתה נפל על פניך]
Rabbi Elazar said: An important person is not allowed to fall on his face unless he is [sure to be] answered like Yehoshua bin Nun, as it says (Joshua 7:...
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 ...
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 ...
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.
The Lubavitcher Rebbe (Toras Menachem vol. 31 page 184) explains this statement of the Zohar at length based on his father's commentary (Rabbi Levi Yitzchok Shnuerson - Likkutey Levi Yitzchok, Haaros Lesefer HaZohar Shmos-Devorim pg. 46). What comes out of the discussion is that there is one level of Tzadik attained simply by virtue of having a bris ("ועמך ...
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).
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
The term used for a Tzaddik who suffers is "Tzaddik V'Ra Lo", literally (perhaps)
"A Righteous one and bad is his".
The Talmud uses the term to describe one who is righteous, but has bad things happen to him, i.e. "the righteous man who suffers".
The Zohar reads it as the righteous one who has bad, i.e. one who still has some vestiges of his evil ...
The Gemara (Berachot 34B, Sanhedrin 99A) states in the name of Rav Abahu that "in the place where Masters of Repentance ("Ba'alei Teshuva") stand, even complete and utter Tzaddikim do not stand":
במקום שבעלי תשובה עומדין צדיקים גמורים אינם עומדין
Here's an excerpt from the Shaar Bitachon which addresses this:
If one asks: Behold we see some tzadikim which must work very hard to earn a livelihood while many people who rebel against G-d live a good life in comfort?
The answer to this was already addressed by the prophets and the chasidim (extremely pious)....
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 ...
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 ...