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10

The Gemara (Niddah 70b) records "three nonsensical questions" (שלשה דברי בורות) that the Alexandrians asked R' Yehoshua. One of them was, "Would the son of the woman from Shunem [who was revived by Elisha, II Kings ch. 4] cause impurity?" He replied, "A dead person causes impurity, not a living one." The Lubavitcher Rebbe zt"l analyzed this question and ...


9

We find in Yonah's prayer inside the fish: וַיִּתְפַּלֵּל יוֹנָה אֶל יְהוָה אֱלֹהָיו מִמְּעֵי הַדָּגָה. וַיֹּאמֶר קָרָאתִי מִצָּרָה לִי אֶל יְהוָה וַיַּעֲנֵנִי מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי שָׁמַעְתָּ קוֹלִי And Jonah prayed to the Lord his God, from the belly of the fish. And he said: I called out from my distress to the Lord, and He answered me; ...


7

Check out the Rif (not the halachic commentary) on the Ein Yaakov. He asks this question and brings several answers. One of the answers he gives is that Eliyahu may not have deserved to be answered at all, since he was offering a sacrifice outside of the Beit Hamikdash (even though it was permitted to him, it still was slightly connected to a sin - See ...


7

As mentioned here, different spellings of names that refer to the same person are not uncommon in Tanach. Deeper, esoteric meanings are associated with the changing of spellings. As a general rule, therefore, you will not find commentators of the p'shat approach that will address these spelling changes. In this case , the most famous answer is that of the ...


6

In :בבא מציעא דף קיד Tosafot comments on "אמר ליה לאו כהן". He says: אמר ליה לאו כהן (אתה) - תימה לר"י היאך החיה בנה של האלמנה כיון שכהן היה דכתיב (מלכים א יז) ויתמודד על הילד וגו' ויש לומר שהיה ברור לו שיחייהו לכך היה מותר משום פיקוח נפש Tosafot raises the question of how Eliyahu could bring the child of the widow back to life if he was a Cohen? The ...


5

The Kli Yakar there asks this question on the Midrash, and explains that although the bull understood from the very beginning that his going to the Ba'al would result in a sanctification of Hashem's name - it was nonetheless hesitant to go, as it was worried that by going over to the side of impurity it would become negatively affected. The bull therefore ...


5

Perhaps Eliyahu is not Pinchas. However, Chazal are trying to indicate that there is a similarity in the personality and perfection of both of them. Eliyahu exemplifies a quality of Pinchas. The Ibn Ezra says explicitly that Eliyahu is not Pinchas in Sefer Bamidbar, Pasrshas Pinchas, Perek 25, Verse 13: ומלת אחריו - לאות שמת ואינו אליהו כלל וכבר ...


4

The Rambam (Melachim uMilchamot 12:2) does in fact mention this: There are some Sages who say that Elijah's coming will precede the coming of the Mashiach. All these and similar matters cannot be definitely known by man until they occur for these matters are undefined in the prophets' words and even the wise men have no established tradition ...


4

Adding to what jutky cited: There is a parenthetical note in Rashi to Judg. 20:45* that after the civil war described there, in which most of the tribe of Benjamin was wiped out, some one hundred members of the tribe fled the Land of Israel and ended up "in the lands of Rome and Germany." Those who remained behind - including Eliyahu (or his ancestors) - ...


4

Malbim on this wording (verse 2) explains that Elijah did not want to enter Beth-el, because one of Jeroboam's calf statues was there (Kings I 12:28-29).


3

The Alshich here explains that on the day that a Tzaddik (a righteous person) dies, he receives from G-d an additional level of holiness. Also, even though Elijah was leaving behind his protégé Elisha, nevertheless, prophecy would certainly be lessened by his parting. This was especially true since Jezebel had recently killed many prophets. Therefore, G-d ...


3

Inspired by Adam Mosheh's answer: The Gemara teaches (Beitzah 16a): Rabbi Shimon ben Lakish said: On Shabbos eve, the Holy One Blessed be He places an extra soul into a person, and on the morrow of Shabbos, they take it from him, as it says (Sh'mos 31:17), "He rested and was refreshed (shovas vayinafash)" - now that he has rested, woe, a soul is lost ...


2

Maybe because when shabbat ends it is a terrible thing in some sense. Shabbat is supposed to be eternal, but it ends, so k'veyachol it seems like Hashem is apparently no longer in charge of things. So we laugh in order to confuse the Satan, who would accuse us of having thought that Hashem was not in charge of the world. Because we are supposed to be happy ...


2

The Bnei Yissochar answers it says in Parshas Pinchas: תחת אשר קנא לאלוהיו ויכפר על בני ישראל In Pirkie D'rav Eliezer it says: Hashem saw Pinchas and asked him "What are you doing?" he answered and said he was angry for Hashem and Hashem told him you are always angry for Hashem in Shitim about the Immorality and here on the fact that they wait ...


2

I believe this is related to the concept of the importance of laughter in dealing with sad or difficult situations as embodied by Rebbi Akiva. As shabbat leaves it is a sad time; laughter is our way of showing that we are taking a broader view and that we know that 'az yimaleh s'chok pinu', eventually we will be able to laugh with full abandon. This ability, ...


1

Perhaps he did not really enter heaven alive. According to Radak on the last pasuk of Malachi (Hinei Anochi Sholeach Lachem et Eliyahu HaNavi): הנה אנכי שולח לכם -אע"פ שאני מזהירכם על תורת משה בכל דור ודור, אעפ"כ לטובתכם אשלח לכם את אליהו הנביא והטעם שישיב נשמתו שעלתה לשמים אל גוף נברא כגופו הראשון, כי גופו הראשון שב אל הארץ בעלותו כל יסוד אל יסודו ואחר ...


1

My personal favorite commentator is the Malbim (Malbim on Malakhi 3), because of his detail and overall insightfulness. His commentary on 23 is as follows (with my translation): הנה - עד לפני בא יום הגדול שאז תשוב לכם הנבואה שנית על ידי גדול הנביאים שהוא אליהו הנביא שיתגלה אז. "Until the great day", that then prophecy will return to them a second time ...


1

While there has been speculation about these things and perhaps others can fill us in on the Midrashic sources, the Rambam's words in Hilchos Melachim (12:1) should be mentioned. He writes: ...and similarly all of these kinds of things (i.e."the wolf will dwell with the sheep etc.") are parables. And in the days of the Messiah it will be known to all ...


1

To add a little information to that which has already been presented, the ancient translations all interpret Tishbi as denoting his residence in a particular place. The precise name of that place, however, varies from version to version: • Targum Yonatan: אליהו דמתושב מתותבי גלעד ("Elijah from Toshav, of the residents of Gilead"). So too Rashi, Rabbi David ...



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