Integral Torah Perspectives

ב''ה את האש ואת האמאכלת Avraham took with him the merit of the fire of Or Kasdim and the merit of feeding guests in his home. תפארת יונתן

ב''ה According to the opinion that by the Akedat Yitzchak his neshama really left him, we can say that it happened on Pesach, since a tzadik dies on the same day they are born. In the merit of giving up his first born, the Jewish first born were saved on pesach. Four days before hand Hashem told Avraham to take Yitzchak, in   the merit of this we were commanded to take th korban pesach and tie it to the bed. Tied to bed in recognition of binding of Yitzchak. תפאראת יונתן

ב''ה Why did Hashem hint to Avraham to pray for Sedom if it did not save them? The answer: If you pray for someone else and you need that thing your prayers are answered first. So, even though it did not help Sedom it helped the Jewish nation later. תפאראת יונתן

ב''ה    [.והנה אמרו [שבת קה כל המתעצל בהספדו של תלמיד חכם ראוי לקברו בחייו. ראו כמה גדול ענין הספד... כללו של דבר צדיקים הם במיתתן חיים, רק עיקר מיתה מקבורה ואילך ששם נסתלקו מחיים ולא יחשבו עמהם. ולכך הספדא ואבלו מתחיל מיום קבורה דאז עיקר הסתלקות, וזהו המתעצל בהספדו של תלמיד חכם שחושב הלא הם חיים ומה להספיד, ואם כי נקבר מה בכך מ''מ בכלל החיים יחשב, ואין זה, שהקבורה גורמת הסתלקות, ולפי זה שופט שאף שהוא חי מכל מקום שייכת בו קבורה ,וא''כ אף הוא ראוי לקוברו בחיים, שפיו ענה בו שאף לחיים תתכן קבורה, ומדה כנגד מדה –יערות דבש חלק ב דרוש יא

ב''ה Amram married his aunt, Yocheved על פי הדיבור. It must have been Yakov, as a navi that told them to get married while he was still alive in Egypt. A Navi's comand to transgress the torah can only apply for a singular instance, if so, how could he re-marry her after they seperated? It was because she was already pregnant with Moshe. It was because they were separated 3   months while she was pregnant that they were able to hide baby Moshe for that long later. If so why did they have to get married again at all? The got married so that his 'decree' of separating his wife would not be worse than Paroh's. Nontheless Amram could not openly marry her as people would think that he no longer was allowed after the words of the Navi didn't apply anymore. Indeed it says that he married her be'tzina. For this reason it also says that he married 'בת לוי'. Our sages said, "she is 130 years old and they call her בת? Rather, she miraculously looked you

ב''ה While most people may find this  'Cracked' article horrifying, I found that it supported several torah sources. First, the Japanese Giant hornet fits the description that חז''ל give of the a flying hornet that spits acid in peoples eyes. Found this nice article: צרעה The bot fly, on the other hand, seems like the very things that could actually substantiate the the story of Titus's death in the Gemara Gitten - 56B. While not supporting a jewish source, as far as I know, t he army ants are just amazing creatures and their existance really speaks of the wonders of creation. Also, the fact that the bullet ant is used in a ritual of indigenous people shows that it has some kind of purpose.   The africanized honey bee seems to be a lesson of how careful you have to be and the damage humans can do. While the creator created the honey bee as a boon to people, with just a small adjustment they become a menace. This tells me of the benevolence

From: some shmo Hi shlemiel, The question is: The Rebbe explains that according to the Alter Rebbe in Tanya, the nature of Teshuva is  that the person must repent to the extent that he (not only deicde not to do *that particular sin* that he violated; but) decide that he will not vilate any one of the Mitzvot that Hashem commanded. The question was: According to this opinion what IF the person did not reach that far, and he only decided that he will not commit that particular sin, is it considered as if he did NO teshuva whatsoever, or we say that although he did not reach *Complete* teshuva he nonletheless is no longer a RASHA ( as ALter Rebbe states: that if a person committed a sin he is a rasha until he does teshuva). This is the question in the abstract form.  (There may be various practial "nafkah minahs" practical ramifications that result from this question. Rabbi Piekarsky offered one, which i feel has no practical bearing). Kol tuv, Some other shmo ~~~~ Fro

ב''ה Is it surprising that, for a place where we have a Jewish tradition of a flame regularly coming down from heaven to rest on the alter, we would see one? There are three Torah opinions as to where the Mikdash was on the temple mount. 1)The dome of the rock is the holy of holies. 2)The dome of the rock is where the main alter used to be. 3)The holy of holies was directly behind the western wall, and the temple was not connected to the dome of the rock.

ב''ה The explanation of לרוקע הארץ על המים is that there is a large whole at the north of the globe where much of the water that covered the earth descended into  in order to reveal the dry land. This large hole in the middle of the north pole is referred to as נוקבה דתהומה רבה. This also might be the פרושׁ of יהי רקיע בתוך המים, the רקיע refers to the earth that is in between the waters.  ויהי מבדיל בין מים למים may refer to the water of the oceans on top of the land and the water of the דתהומה רבה underneath the earth.  This is also the meaning of the מאמר רז''ל that עלום לאכסדה הוא דומה, שלא גמר רוח צפונית, שהוא פתוח. Saying, if there is a god that has power in him, let him come and finish the job. The ר''ת of אלילים is אין יכולים לעשות מחיצה. When דוד המלך dug the שיתין he reached all the way to the תהומה רבה where שם מ''ב that comes out from ב דבראשית עד ב דבהו that stops the water from coming up from there and flooding the Earth. שם מ''ב he

ב''ה The צמח צדק writes in שרש מצות התפילה that we say שמע sitting down and not standing up since we can not be מעורר יחוד או''א in אצי' only in בריאה. Like it says ממושבתיכם תביאו לחם תנופה. I finally realized that the one possible explanation is the custom that is brought in שו''ע הרב to wave your head in all directions while saying שמע, corresponding with the ח (the 7 heavens) and ד (the 4 directions.) This is like a תנופה, מוליך ומביא, מעלה ומוריד.