Brainstorming for esssays/chaburas

That shall be your fringe; look at it and recall all the commandments of the LORD and observe them, so that you do not follow your heart and eyes in your lustful urge.

Thus you shall be reminded to observe all My commandments and to be holy to your God.

I the LORD am your God, who brought you out of the land of Egypt to be your God: I, the LORD your God.

It is a well-known Rabbinic statement that the purpose of the creation of this world is that the Holy One, blessed be He, desired to have an abode in the lower worlds.

לזאת: Therefore, behold, it is obvious that the main aspect of Holiness and [the actual] מקדש {which is the upper מקדש and not the mere עיצים ואבנים of the earthly realm, but rather the מקדש של מעלה} and His Presence, May He be Blessed, is [dependent upon] man himself. If man will sanctify himself as appropriate through keeping all the commandments which are rooted above...Therefore, man, himself becomes a מקדש and within him is ה's Presence, May His Name be Blessed...And there is to say according to our explanation here that when the pasuq says, "ועשו לי מקדש" it means that just as I showed you how the מקדש and its utensils were to be made and used, thus shall you do. And our Rabbis of blessed memory expounded in סנהדרין מ״ו that לדרכינו means that you also should make yourselves into a מקדש. Do not think that the purpose of the מקדש is that I need a shell (חיצוני) {a physical place of wood and stones}. Rather, you should know that my will and intention is that you, the children of Israel, it is a hint/allusion that you should look upon it and model yourselves and your deeds according to the structure of the משכן and all of its utensils. For all of you should become holy (קדושים) to become prepared and ready for Me to cause to rest My Presence within you IN ACTUALITY. This is what it meant when I Said, "ועשו לי מקדש ושכנתי בתוכם" which you should infer that all which I showed to you the purpose of My Intentions was (only) that you should make yourselves thus. And He said, May His Name be Blessed, at the time of the completion of the building of the מקדש in (מלכים א''ל) that this house which I (commanded you to build) is only that you should walk in My Ways and I Shall Dwell amongst my nation, Israel. Therefore, if you should damage the innards of the מקדש that is within them, the outer shell of a מקדש is of no benefit because the foundation would have already been destroyed (through sin) ר״ל. This is what was meant when ה spoke to יחזקאל...

"give Me your heart, and let your eyes keep My ways" (Prov. 23:26). And our wise men have said: "if you give Me your eyes and heart, I know that you are Mine" (Yerushalmi Berachos 1:5); and Scripture says "you shall not wander after your hearts and after your eyes" (Numbers 15:39)

The question was asked: May one say, ‘Would that I had So-and-so’s money! Would that I had a wife like So-and-so’s wife!’? May one sleep in one bed with his wife who is niddah or not? May one quarrel with a man with whom it is not fit to quarrel? Come and hear and I will answer all these questions. It is stated, Thou shalt not covet:⁸Ex. 20, 17, in A.J. 14. even [by saying,] ‘Would that I had So-and-so’s money!’ To say, ‘Would that I had So-and-so’s money!’ is [the conduct of] a thief or a robber. But [as for the remark], ‘Would that I had as much money as So-and-so!’ why should this be definitely forbidden? He only expresses a wish for himself! But [to say], ‘Would that So-and-so gave me his money!’ constitutes an act of coveting. ‘Would that I had a wife like the wife of So-and-so!’—[by saying this he indicates that] he has already impure thoughts concerning her; but to say ‘Would that the daughter of So-and-so would marry me!’ is certainly permissible. Is not this self-evident? It is necessary [to state this because] he may say to her, ‘Be betrothed to me’ and she may refuse. ‘May one sleep in one bed with his wife who is niddah?’ [It is stated,] And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness.⁹Lev. 18, 19. He is allowed, however, to eat with her. Whoever approaches his wife¹⁰Add with H ‘who is niddah’, which is implied. while she is asleep is as if he approached a ship which is about to be wrecked in the sea.¹¹He is heading for a sin against the Torah. Here it is written, And thou shalt not approach, and there it is written, So the shipmaster came to him.¹²Jonah 1, 6. The Heb. for came to is the same as for approach. The context is the danger to the ship in which Jonah was sailing. Some say that he is obliged to bring a sin-offering, as it is written, The soul that sinneth, it shall die.¹³Ezek. 18, 20. This sentence is omitted in H. The point appears to be this: The word sinneth is הַחׄטֵאת, which is written without the waw and can be read הַחַטָאת, ‘the sin-offering’. Since Ezekiel, in verse 6, mentions [coming] near to a woman in her impurity, by the rule of analogy it is concluded that such a sin can only be atoned by a sin-offering. Some say: It is as if he offered sacrifices to the Golden Calf.¹⁴H adds Ex. 32, 19, as the proof-text where came nigh occurs, which in Heb. is the same as approached. ‘May one quarrel with a man with whom it is not fit to quarrel?’ It is written, And I contended with them, and cursed them.¹⁵Neh. 13, 25. Nehemiah strove with the Jews who had married heathen women.