Vayoel Moshe

Maamar Shalosh Shevuos Siman 41

Jun 26 2016

[In the previous siman, the Rebbe asked how the Rambam can rule (in Hilchos Teshuva 7:5) that the Jewish people must do teshuva before the redemption, in view of the fact that there is a dispute about this in the Gemara between Rabbi Eliezer and Rabbi Y

Maamar Shalosh Shevuos Siman 40

May 05 2016

[Now that we have established that all authorities, including the Rambam, agree that although moshiach will not make changes in the natural order of the world, he will display prophecy and other miraculous abilities, we proceed to analyze the Rambam’s n

Maamar Shalosh Shevuos Siman 39

Apr 14 2016

[Background: The Rambam (Hilchos Melachim 11:3) stated that moshiach will not have to perform miracles to prove himself; as proof, the Rambam cited the fact that Rabbi Akiva and the other Sages thought that Ben Koziva (Bar Kochba) was moshiach, and they

Maamar Shalosh Shevuos Siman 38

Apr 05 2016

[In the previous siman, the Rebbe pointed out an apparent contradiction between two works of the Rambam.

Maamar Shalosh Shevuos Siman 37

Mar 29 2016

[In the previous three simanim, the Rebbe argued that since an oath cannot be imposed on unborn future generations, the Three Oaths are merely the Gemara’s way of stating the severity of a prohibition that existed already, without the oaths.

Maamar Shalosh Shevuos Siman 36

Dec 30 2015

Based on this Akeidah, we can answer some of our questions about the Three Oaths. Our questions were:

1.How can the oaths be binding on future generations? (Siman 34)

2. How can the non-Jews’ oath be binding on them? (Siman 34)

Maamar Shalosh Shevuos Siman 35

Dec 30 2015

[We are discussing the mechanism by which the oaths are binding on all generations. The Rebbe explained that they took effect at the Giving of the Torah, when all future souls were present.

Maamar Shalosh Shevuos Siman 34

Dec 08 2015

The Rosh writes in his responsa (Klal 5 paragraph 4) that one cannot impose an oath on people who are unborn. But one may impose a ban or a curse.

Maamar Shalosh Shevuos Siman 33

Dec 08 2015

[In the previous siman, the Rebbe asked how the Maharal could have said that one must allow himself to be killed rather than transgress the oaths. Now he continues to address the source of the Maharal, the Midrash.]

Maamar Shalosh Shevuos Siman 32

Nov 29 2015

In order to explain this subject, I would like to pose a few more questions.

Maamar Shalosh Shevuos Siman 31

Nov 29 2015

In order to explain this entire subject, let me pose several more questions. First of all, why does the Rambam omit these oaths from his Mishneh Torah? They are stated in the Gemara without any dissenting opinion.

Maamar Shalosh Shevuos Siman 30

Nov 02 2015

[The Rebbe was looking for a definition of "excessive prayer" which, according to Rashi, violates the oath.

Maamar Shalosh Shevuos Siman 29

Nov 02 2015

[Background: We are looking for an explanation of Rashi’s statement that too much prayer transgresses the oath “not to force the end.” How much is too much, and where did Rashi get this idea from?]

Maamar Shalosh Shevuos Siman 28

Sep 08 2015

[Rashi says that the oath “not to force the end” prohibits excessive prayer. In Siman 24 the Rebbe asked how much is too much. In this siman he brings two places where the Yismach Moshe discusses this.

Maamar Shalosh Shevuos Siman 27

Aug 25 2015

There is another version of the text of the fourth oath, cited by Rashi, that reads “shelo yerachaku” – that they should not push the end of exile further away. Rashi explains, “They should not push the end further away with their sin.”

Maamar Shalosh Shevuos Siman 26

Aug 20 2015

[Background: Rashi has explained the oath “not to force the end” as a prohibition on excessive prayer for the redemption.

Maamar Shalosh Shevuos Siman 25

Aug 20 2015

[In the previous siman, the Rebbe contrasted Rashi's opinion, that "forcing the end" means excessive prayer, with that of the Rambam, the Midrash and the Targum Yonasan, who explain it to mean physical action.

Maamar Shalosh Shevuos Siman 24

Aug 19 2015

Now I will explain the third oath, not to force the end. What exactly does this mean? Rashi says that “yidchaku” (force) comes from the word “dochak” (pressure): that the Jews should not pray too much for the end of exile.

Maamar Shalosh Shevuos Siman 23

Jul 24 2015

The conclusion of all these sources we have gathered is that it is explicit in many places in the words of Chazal that Hashem wants the Jews to be scattered to the four corners of the earth for the entire duration of exile, until moshiach comes.

Maamar Shalosh Shevuos Siman 22

Jul 22 2015

[This siman is a continuation of the previous one, in which the Rebbe quoted the Raavad who says that even after moshiach comes, the Jews will be led through the “wilderness of the nations” before entering Eretz Yisroel.]

Pages