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"For Instruction shall come forth from Zion, The word of the L-rd from Jerusalem." -- Isaiah 2:3

Jerusalem

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DEUTERONOMY — 11:26 set

One of the doctrines of the Biblical–Rabbinic tradition is the proposition that though G-d revealed in the Torah the path of life we should follow, it is we who make the decision to follow or not to follow that path. G-d does not make that decision for us. It is our divinely imposed, inescapable responsibility. See also Deuteronomy 30:19, Avot 31:9, 20.
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DEUTERONOMY — 12:17 eat

(Continued from Exodus 32:25 exposed GATES 7-9). Secondly, [I.e. another reason why his latter sin is even more severe, besides for the above stated explanation] one who repeats his sin has difficulty repenting, since he perceives his sin as permissible. In this manner, his sin weighs very heavily upon him, as the pasuk says (Yirmeyahu 3:5), "Behold, you spoke and you performed evil, and you were able." The meaning of "and you were able" is that you see the evil as permissible, as something that is within your capacity and within your domain, the same language as [this verse], "You are not able to eat in your towns," which Targum translate as, "You are not permitted." Our Sages, z"l, have stated (Kidushin 40a), "Once one commit a transgression and repeats it, he perceives it as permissible." Our Sages, z"l, have also said (ibid.), about one who commit a sin and repeats it, from that point onwards, when he intends to commit that sin and involuntarily is prevented from doing so, its evil intent is taken into consideration as if he actually performed the sin. Concerning such a person the pasuk says (Yirmeyahu 6:19), "Behold I am bringing evil upon this nation, the fruit of their thoughts." [I.e., The evil that is brought upon them evolves from their intention to sin, even if they have not implemented their wishes.]
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DEUTERONOMY — 12:18 happy

The varied pleasures in life are not evil in themselves, but only when they are abused. Happiness is not only possible, it is mandatory: "And thou shalt rejoice before the Lord thy G-d in all that thou puttest thy hands into." [this verse] The Shechinah rests upon a man only when he is joyous, and a person will have to render an account for the pleasures that came his way, and he did not enjoy. Shabbat 30b; Yerushalmi, end of Kiddushin.
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DEUTERONOMY — 12:18 rejoice

This is how wine should be used: One should use it as a cure for his sorrow, in order to strengthen himself in Torah by learning it with joy, and when one is steeped in sorrow he cannot learn. And even a beis din which is in sorrow cannot adjudicate correctly. Sorrow also impairs one's concentration in prayer. Also, when one is steeped in sorrow, if someone speaks to him or asks him for a favor, he is unable to fulfill his request. And it is written (Yeshayahu 49:8): "In a time of will I have answered you." It is to these ends, then, that the wise man should drink wine, taking care not to drink so much as to be compelled to cancel his work and his affairs, and, above all, not to drink so much as to be incapacitated for Torah study or for prayer or to be brought to excessive laughter and lightheadedness. And he should not drink to the point of losing his possessions or quarreling with his friend or breaking vessels or revealing his secrets or those of others. If you drink in this fashion, wine will not be an anathema to you. On holidays and festivals, too, concerning which it is written [this verse]: "And you shall rejoice before Hashem your G-d,' and (ibid. 16:14) "And you shall rejoice in your festival,' one should not indulge himself in drinking wine, frivolity, and lightheadedness, as it is written (ibid.28: 47): "Because you did not serve Hashem your G-d in joy and gladness of heart," the implication being that we have been commanded to attain only that joy which is conducive to the service of the Creator of All, and it is impossible to serve the Blessed One out of lightheadedness, laughter, or drunkenness. (Continued at Deuteronomy 7:10 pays TZADIK 177).
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