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13

The story is a well-known piece of Jewish folklore, and it is hard to know if the story is true at all, and if it is, how much it may have changed over the generations. The story can be found in the sefer Michtavei Chofetz Chaim (p.262) at the beginning of an essay written in honor the shloshim of the Chofetz Chaim. It was originally published in the ...


12

According to this (p. 9) the Gra never said this, it was actually proposed by Max Munk and was wrongly attributed to the former, This solution is attributed to Eliyahu the Gaon of Vilna (18th century), known as the Gra. The Gra was not only a Gadol in Torah, but also an accomplished mathematician. However, there is evidence that this solution was ...


12

Ralbag addresses the issue of number of mitzvot in his commentary to Exodus Chapter 12 in the Sixth Lesson. He points out the following: R. Simlai in Makkot 23b expounds that there are 613 mitzvot – 248 positive commandments and 365 negative commandments. Rambam tried very hard to calculate the exact 613 mitzvot, and surpassed all his predecessors in this ...


10

It is mentioned in the Igeres Hagra וכל רגע ורגע שהאדם חוסם פיו זוכה בשבילו לאור הגנוז שאין מלאך ובריה יכולים לשער


10

The Beit Yosef (OH 46) notes that this blessing is not found in the Talmud. In Be'ur HaGra to Shulhan Arukh (OH 46:6), the Vilna Gaon comments on both the opinion of the Shulhan Arukh, who states that it does not appear that one should make the blessing, and on the opinion of the Rema, that it is a common Ashkenazi practice. He does not clearly prefer one ...


10

It's apparently an oral tradition relating to one of the students of the Vilna Gaon, Rabbi Yisrael of Shklov. The more complete story is recounted here in Hebrew. It begins like this: הגאון רבי ישראל משקלוב מספר, על תלמיד מתלמידי הגר"א, שבא לקבל פני רבו בחול המועד סוכות, וביקש מרבו כי יעמידו במבחן על כל מסכתא דסוכה על פה. היה זה אחר שקודם החג עורר הגאון ...


9

The general rule is that letters "בגד כפת" do have a dagesh when they appear in the beginning of a word, unless the word follows a word that ends with one of the vowels (אהוי), and there's a contextual connection between the two words (for example, "אחרי כן"). So here, by saying "כרעותיה" without a dagesh, you are actually saying that the two words "ברא ...


8

It is brought in the introduction to the Sefer Peat HaSulchan. It says there that he learned and understood clearly all that there is to learn (until the Achronim on the Shulchan Aruch) including the Kisvei Arizal, and understood everything besides 2 Sugeot in the Zohar.


8

See e.g. Maimonides Hilkhoth Rotzeach U'Shemirath Hanefesh 11:8 כל המשקין האסורין משום גילוי שנתגלו בין ביום בין בלילה אסורין ואפילו היה בצדן אדם ישן אין אימת ישן על הזוחלין. וכמה ישהו ויאסרו כדי שיצא הרחש מתחת אזן כלי וישתה ויחזור למקומו When a liquid is forbidden if left uncovered, it is forbidden whether it was left uncovered during the day or ...


8

I saw the following quoted as the Vilna Gaon's commentary to Mishlei 11:2: שעיקר החכמה הוא בהצנועים ששותקין מלומר תורתם ודעתם, רק שומעין מרבותם. כי כאשר הוא יאמר דבריו, לא יוסיף לו כלום, אבל כאשר ישמע מרבו, יוסיף לו דברים. ... ולכן העינים הם שתים, והאזנים הם שתים, לראות בתורה שבכתב ולשמוע בתורה שבעל פה, אבל הפה הוא אחד Roughly translated: "Wisdom is ...


8

This sounds very similar to the story with R' Levi Yitzchak of Berditchev, but that story is about Tzedakah, not immigration. (Which makes sense, because I don't think there was a restriction against immigrating to Sedom. After all, Lot did it, and was even appointed judge there). Here's the story (Sippurei Chassidim link. I copied it from here) When Reb ...


7

Maaseh Rav 157 (a work documenting the practices of the Vilna Gaon) records the answer according to the tradition you ask about: אין אומרים שיר של יום של יומו ואומרים במקומו בב' ימים דר"ח ברכי נפשי (מזמור ק"ד) שהוא שיר של ר"ח ודוחה אפי' של שבת ופשיטא של חנוכה [On Rosh Chodesh] the Song of the Day for that day [of the week] is not said, and in its place ...


6

"ריש חזית" means "the beginning of מדרש חזית". The Midrash Rabbah on Shir Hashirim and Kohelles is often called מדרש חזית because it begins with derashos on the pasuk "חָזִיתָ אִישׁ, מָהִיר בִּמְלַאכְתּוֹ" (Mishlei 22:29). The author of the introduction you are reading begins by quoting Shir Hashirim Rabbah (1:8).


6

As seen here, the parallel is first made by the Maharal (Gevurot Hashem: 57)


5

The Previous Lubavitcher Rebbe wrote: Once, Reb Pinchas was deeply engrossed in a handwritten notebook. When Reb Henoch saw his son studying the manuscript so intently, he assumed that it must be a collection of Reb Pinchas’ novel insights, and he asked to see them. He expressed satisfaction that his son was finally committing his novel insights to ...


5

The argument does indeed apply across the board. Perhaps you see it discussed most about the last time for reciting Shema since that's the only time during the day with potential biblical consequences, leading some to be more stringent.


5

The first idea was stated in the name of the Gra by R' Hayyim of Volozhin, who mentioned it to Rav Yitzhak Margoliot, who mentioned it to R' Shmuel ben Avraham of Slutzk, who published it in a collection of sayings of the Gra (Koenigsburg, 1864). My source for that is HaMeor HaGadol (המאור הגדול: הגאון החסיד מווילנא זללה"ה), published in two volumes by יששכר ...


5

The popular sidur "תפלת כל פה" has a list of all the red-letter days' daily psalms. It says that 104 is said on rosh chodesh Teves (and also on Shabas rosh chodesh, by the way).


5

The third paragraph and second footnote in the introduction in the Hebrew version that you linked to (page 1 in the text, page 3 in the PDF) implies that we no longer have the original (probably-written-in-Yiddish) version. Thus, the Yiddish version you linked to would be a retranslation if the Hebrew. (Also, the language1 of the Yiddish version you posted ...


5

1 - The sefer הגאון החסיד מוילנא pg. רל - רלב. brings this story. 2 - According to this sefer, the reason the maskil got lashed by Beis Din, was because he degraded the words of Torah sages. He was disrespectful to the GR"a, but even more so, he made a disrespectful comment about Rashi.


5

In my Mikraos Gedolos, I see the following quote (it's in his commentary to I:1:4): שם נטל חלק שליש במזרחי והוא אפריקי. וחם ויפת חלקו המערבי לשנים: חם נטל חלק הדרומי והוא אזיע, ויפת הצפוני והוא איראפיא. וכל השמות שנכתבו כאן הוא שם מדינות: גומר נטל קרוב לקוטב הצפוני, ומגוג אחריו, וכן כולם. וכוש קרוב לקוטב הדרומי, ומצרים אחריו... Nowhere does he say that ...


4

As far as I'm aware, there are two sources for the quote. The first source for this is the book קול התור, allegedly written by Rav Hillel Rivlin M'shklov (one of the Goan's students), some 200 years ago. The thing is that the published book is an "abridged version", as the initial writings were deemed too complicated. There are actually two published ...


4

He does. His comments to Tikkunei Zohar (Vilna printing, pg 4): דעסקין באורייתא לשמה - ר"ל בשביל השכינה לייחד אותה עם התורה והענין של לשמה שלומד ע"מ לקיים מצוותיה של תורה והמצוות הן בשכינה א"כ הוא לשמה "Who study Torah lishmah" means for the shekhinah, to unify It with the Torah. And the idea of lishmah is that he learns in order to fulfill the ...


4

There are around two dozen works from the Vilna Gaon that are still in manuscripts or destroyed (a work on astronomy, for example). From what has been published, the writings that are not commentary or textual emendations include: Ayil Meshullash - work on geometry Tzurat HaAretz - work on the geography of Israel discussed in Joshua, Kings, and Ezekiel ...


4

In Yore Dea 179, 13 הרמב"ם וכ"כ בפי' המשנה לפ"ד דעבודת כוכבים אבל כל הבאים אחריו חלקו עליו שהרי הרבה לחשים נאמרו בגמרא והוא נמשך אחר הפלוסופיא ולכן כ׳ שכשפים ושמות ולחשים ושדים וקמיעות הכל הוא שקר אבל כבר הכו אותו על קדקדו שהרי מצינו הרבה מעשיות בגמ' ע"פ שמות וכשפים אמרה איהי מלתא ואסרתה לארבא אמרו כו׳ (שבת פ״א ב׳ חולין ק״ה ב׳) ובספ״ד מיתות ובירושלמי שם ...


4

The Aruch Hashulchan at the end of Yorah Deah 116:3 writes (emphasis mine): וכמה זמן ישהו שיהא מגולה ותיאסר? כדי שיצא הנחש מתחת אוזן הכלי ויחזור לחורו, והוא זמן מועט And how much time can the drink be left uncovered until it becomes forbidden? Enough time for a snake to come out from under the handle of the vessel and return to its' hole, and that is ...


4

The source (AFAIK) for this quote is from the famed [short-timed] disciple of the Vilna Gaon, R. Yisroel of Shklov in his intro to Pe’at HaShulchan (pg. 5, last third of left column). Since the language isn’t unequivocal (IMO, at least) I won’t translate and only quote the relevant text: כה אמר, כל החכמות נצרכים לתורתינו הק׳ וכלולים בה וידעם כולם לתכליתם ...


3

This is in Beur HaGra to Yoreh De'ah (179:13) ואף על פי כו'. הרמב"ם וכ"כ בפי' המשנה לפ"ד דעבודת כוכבים אבל כל הבאים אחריו חלקו עליו שהרי הרבה לחשים נאמרו בגמרא והוא נמשך אחר הפלוסופיא הארורה ולכן כ' שכשפים ושמות ולחשים ושדים וקמיעות הכל הוא שקר אבל כבר הכו אותו על קדקדו שהרי מצינו הרבה מעשיות בגמ' ע"פ שמות וכשפים אמרה איהי מלתא ואסרתה לארבא אמרו כו' (שבת ...


3

(Note that even with the list in Maseches Sofrim, there are a few days with arguments or multiple psalms which indicate that these choices were not absolute.) Not perfect, but the best I could do... In Chashukei Chemed to Sukkah 55a, it says the following: ז. השיר זכר למעשה בראשית - כתב בשו"ת בנין שלמה (ח"ב או"ח סימן א' הערות על 'מעשה רב - סימן קנח', ...


3

The gemara in Chulin 10a says the amount it takes for a certain creature (snake acc to some like mentioned in other answers) to come out from under the handle and drink and return back to its hole without being noticed. Tosfos brings from the Yerushalmi that there is a creature which is as thin as a hair and it's called a shififon,and it has the ability (...


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