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21

1) Didnt Moshe Rabbeinu get divorced from Zipporah? See Rashi Bamidar 12:1, על אודות האשה: על אדות גירושיה. Sounds like he divorced her. I dont think this shittah is universal though. Still looking for more sources. Tosafos in Yevomos 62:a dichsiv says that possibly he wrote her a Get. 2) Pirkei d’Rabbi Eliezer (chapter 30) brings down the following story ...


17

Because "Alfasi" is really "al-Fasi". "Al-Fasi" is Arabic for "the Fezite" (Fez being the city in Morocco where he lived). So kind of like how the word "of" gets swallowed in "USA", the word "the" got swallowed in "Rif". Wouldn't have made much sense to make his acronym stand for "Rabbi Yitzchak The".


14

Megillas Antiochus lists five sons of Matisyahu: Yehudah, Shimon, Yochanan, Yonasan, and Elazar. I Maccabees has the same names, but in rearranged order: Yochanan, Shimon, Yehudah, Elazar, and Yonasan. (It also gives their respective nicknames or cognomens: respectively, Gaddi, Thassi, Maccabeus, Avaran and Apphus.) Rashi (to Deut. 33:11) mentions "twelve ...


14

The references to Rashi, Raavad, and R' Avraham ben haRambam* are explicated in Otzar Yisrael (and from there in the Daat Encyclopedia): Rashi - to Prov. 5:19 cites an explanation of the word תשגה in the name of R' Moshe Hadarshan, who in turn bases it on an expression used by Eldad. In the area of halachah, Rashi (Pardes, Hilchos Treifos) accepts Eldad's ...


13

Here are a couple: The very fact that the Megillah introduces him as איש, and takes the trouble to tell us his lineage and background, indicates that he was a person of importance. (It is true that איש can mean simply "a man," but quite often in Tanach, when a person is introduced with this term, it bears the connotation of "a prominent person" - one ...


12

Only three of his children are named in Tanach: his successor Rechavam, and two daughters named Tafath and Basemath, who married two of Shlomo's officials (I Kings 4:11,15). R. Chaim Dov Rabinowitz (Daas Soferim) comments that it seems likely that Shlomo had 100 children or less (which would of course mean that most of his wives were childless), since in ...


12

The only divorce I can find in Tanach al pi peshat is Avraham's divorcing Hagar. The verse (Genesis 21:10) says: גָּרֵשׁ הָאָמָה הַזֹּאת, וְאֶת-בְּנָהּ Cast out this bondwoman and her son. The word used is גרש which is the word used for divorce generally in Tanach (eg. Leviticus 22:13) and it seems to be the peshat here because we never hear of Hagar ...


11

Shirei Musar Haskel - שירי מוסר השכל - page 39 mentions that in a few locations - (see for example) in the Peirush of Rabbi Moshe Butril to Sefer Yetzira he mentions Rav Hai Gaon as the author of Sefer Hakemitza which is on Kabala.


10

I just want to point out that the Midrashic tradition of Mordechai being even originally a righteous individual is not completely unsupported by the text. Most (some would argue: all) midrashic material is inspired by textual subtleties and allusions, no matter how non-explicit. From Esther Rabba (6:3) ושמו מרדכי. הרשעים קודמין לשמן. "נבל שמו", " שבע בן ...


10

"Non" (whom the Metzudas David identifies as Nun) is mentioned in Divrei HaYamim 1 7:27 as the son of Elishama ben Amihud, the nasi of Efrayim (Bamidbar 1:10).


10

There has never been an official Chief Rabbi of the United States. Jonathon D. Sarna (in his American Judaism: A History. Yale University Press, 2004, page 105) explains this phenomenon thus: But since there was no parallel Christian religious authority—no chief Protestant minister, no archbishop, not even a Catholic cardinal with nationwide ...


10

There is no record of the membership of Beis Shammai, or Beis Hillel for that matter. The Babylonian Talmud tells us a bit about Beis Hillel -- e.g. Sukkos 28a and Bava Basra 134a record the number of Hillel's disciples as 80 (see also Yeurshalmi Talmud, Nedarim 39b), and both sources mention two of them by name, Yonasan ben Uzziel and Yochanan ben Zakkai, ...


9

There is an opinion (Rit Algazi, in his commentary to Ramban's Hilchos Bechoros 8:65) that the rule about the son of a Jewish mother and non-Jewish father being Jewish comes with a caveat: it depends on how he was raised. If (as was often the case in earlier times) a non-Jew impregnated a Jewish woman (whether consensually or not) and afterwards wasn't ...


9

To quote S. from On The Main Line: Rashi was known by Christians as Rabbi Solomon Jarchi (Yarchi) because of a mistake, the mistake being that it was thought that 1) he was from Lunel and 2) that the yud stood for ירחי, which was Hebrew for "from Lunel" (Lunel as in luna as in moon). This mistake was so entrenched that the Chida (page 6 in linked ...


9

Toldos Tanaaim V'Amoroim Volume 2 Page 137 says that it is highly unlikely that Rabbi Yehuda ben Bava was the son of Bava ben Buta. Bava ben Buta lived in the times of Hordos (73/74 BCE - 4 BCE - source) and was a student of Shamai Hazakain (50 BCE–30 CE - source) while Rabbi Yehuda ben Bava was killed after Churban Beitar (135 CE - source).


9

The Talmud (Megillah 14a) writes: הרבה נביאים עמדו להם לישראל, כפלים כיוצאי מצרים, אלא, נבואה שהוצרכה לדורות - נכתבה, ושלא הוצרכה - לא נכתבה.‏ Many prophets arose for the Jews: more than twice the number of Jews in the Exodus [1200000, but this language is likely meant to be understood as a really, really big number]. However, those prophesies ...


9

As I mention on my post on this very topic, Rabbi Slifkin reported the following: I once asked Rav Gedaliah Nadel z”l, one of the foremost talmidim of the Chazon Ish, about the Chazon Ish’s medical knowledge. He told me that the Chazon Ish’s knowledge came from reading medical journals.


8

Seder Hadoros puts the births of both of them in the same year (2233), and also cites Nesiv Hayashar quoting Birkas Shmuel that they were indeed twins.


8

There is little to indicate that the Rabbis went against Jesus, or that Jesus in his lifetime, even claimed to be a prophet or the messiah. However, by the time Christianity started to make inroads in Israel, there were rules to keep Christians separate from Jews. The reasons for this were many, but the most clearly documented ones are that Christians ...


8

His full name is R. Shlomo ben Avraham; here's the entry for him in Otzar Hagedolim. מרדוש (should properly be מדרויש or some variant thereof; Maharshal, in his teshuvah no. 29, where he brings the "chain of tradition" up to date to his own times, writes מדרוויש) is after the town where he lived - Dreux, France. Maharshal lists him among the primary ...


8

R. Eitam Henkin (R. Y.H. Henkin's son) wrote an essay on the curious Rashi. He claims there that the text attributed to Rashi was a later interpolation by an errant student, since it is not referred to by any of the subsequent commentaries for centuries. His argument is not the usual "must have been an errant student" type, but rather is quite convincingly ...


8

Here is what I could dig up about him: He lived sometime in the (late) second century. This is evident from Shabbos 23b which places him at the same time as Rav Huna who passed away in 296 (wikipedia). He had two children named Rav Iddi and Rav Chiya (Gemora there). He lived in Bavel as is evident from the story with Rav Huna. Rav Huna began lecturing in ...


8

Mesorah has it that Rabbi Elimelech from Lizensk was famous for starting out as a massive talmid chacham whilst Litvish, and converting to Chasssidus later after being persuaded by his brother Reb Zusha. Lehavdil Rabbi Yochanon Kohein Gadol after serving for 80 years became a Zedoki.


8

Concerning Og, see Numbers Raba Hukat 32: ... that no strong one in the world arose that that was more fierce than he, (קשה הימנו‏)... And he remained from the mighty ones who were killed by Amrafel and his friends, (Gen 14)... And he was a husk of them, like peels of olives in the olive waste. So from this saying, it would seem that Og was the ...


7

The rumor is false. The earliest I can find the phrase 'Shimshon HaGibur' goes back to 1831, long before modern zionism or Hertzl. It can be found in the book צמח דוד Google books also shows other phrases such as Shimshon our Hero from books in 1801, but those are in English and not the exact phrase. I would not be surprised to find it occurring even ...


7

The Gemara in Sanhedrin 71a cites a baraisa which contains the opinion that there never was and never will be an actual case of a ben sorrer umoreh and analyzes whose opinion it agrees with. Neverhteless R. Yonasan is quoted as saying he in fact witnessed such a case. At any rate, Absalom died via divine punishment, he was not executed by a Beis Din (nor ...


7

The Talmud refers to Rut the Moabite and Naamah the Ammonite (King Shlomo's great-grandmother and wife respectively) as such at the very top of Bava Kamma 38b. ויאמר ה' (אל משה) אל תצר את מואב ואל תתגר בם מלחמה וכי מה עלה על דעתו של משה לעשות מלחמה שלא ברשות אלא נשא משה ק"ו בעצמו אמר ומה מדינים שלא באו אלא לעזור את מואב אמרה תורה צרור את המדינים והכיתם ...


7

Any works that deal in detail with the development of the Talmud (e.g. Seder HaKabalah of the Raavad, the Igeres R' Sherira Gaon) will discuss the Savoraim. The Doros HaRishonim discusses them at some length in volume six. The Savoraim was a very brief and obscure period. Different sources give significantly different information on the period. The Seder ...


7

Megilla 13b says that Ester would "rise from the bosom of Achashverosh and immerse herself and sit in the bosom of Mordechai". Tosfos Harosh asks how this was permitted due to the law of "havchana" (the requirement for a women to abstain from relations for three months between husbands to identify the father), and explains that she utilized ...


6

According to Divrei HaYomim 1 8:33 and Divrei Hayomim 1 9:39 his real name was Ashba'al. ונר הוליד את קיש וקיש הוליד את שאול ושאול הוליד את יהונתן ואת מלכי שוע ואת אבינדב ואת אשבעל The Radak explains why he is called Ish Boshes since his name ended in Ba'al it was translated to Boshes, and according to Rashi it was changed to Boshes as a deragortory to ...



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