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It is important to understand that there is more than one way that a scriptural passage might be brought, to which your question may have already deliberately alluded. You refer to passages being brought as proof and also as providing solidity. These are not the same thing. In the Mishna, most of the legislation lacks a stated explanation, but amongst those ...


7

The Ramban deals with this and points out that it must be a miracle. A WHOLE NEW WORLD and Ramban on the Torah: The Ark’s Size both show the explanation of this. God’s Instructions to Noah outline the ark’s dimensions: three hundred amot long, fifty amot wide and thirty amot high (Bereishit 6:15). Ramban (commentary on 6:19) notes that such a structure ...


6

Midrash Tehillim on mizmor 3 - see it here 3 lines from the top of the page. דבר אחר מזמור לדוד בברחו. זהו שאמר הכתוב לא ידע אנוש ערכה איוב כח יג), אמר רבי אלעזר לא ניתנו פרשיותיה של תורה על הסדר, שאס ניתנו על חםדר, כל מי שהוא קןרא בהם היה יכול להחיות מתים, ולעשות מופתים, לכך נתעלמה סדורה של תורה וכו The parshiyos of the Torah were not given ...


5

Although the word זנב does sometimes mean a tail, it is actually a generic word. This is how the ספר הערוך defines it: כל דבר שהוא יתר שאינו כמדת חברו משתנה מכמות שהוא ממה שהעולם נוהג קרוי זנב - anything which is extra or which is not the same size as the adjoining one or which is different from what is usual elsewhere, is called a זנב. Therefore a suitable ...


5

In the Chumash העמק דבר , introduction to the Sefer Vayikro, the Netziv says “there are many droshos and halochos which Chazal did not learn in the Sifro through some difficulty in the biblical text but because of the traditions that they had from the Oral law” and this occurs frequently in Vayikro. He further says, “there is no tradition that is ...


5

The Rashb"o in Chindushai HaHagodos (Mosad Horav Kook) to Brochos 54b states that after a long halachik discussion the Ameroim switched to Agadato to awaken the students.


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R' Tzvi Hirsch Chayos in Mavo HaTalmud writes about various midrashic methodologies employed by Chazal in the Gemara and Midrash. In the twenty-first chapter, he discusses this tendency to identify a person mentioned in Tanach with someone else in Tanach, or to equate two names as belonging to the same person (e.g. "הוא מלאכי הוא עזרא"). Chayos treats this ...


5

A Midrashic Reading: Abraham lived in a culture that accepted the concept of a god as a given, just not the concept of one god. It was within that framework, (where the concept of deities was undisputed), that he logically presented monotheism. This is his argument, seen in Gen Rabah 38:13: נסביה ומסריה לנמרוד א"ל נסגוד לנורא א"ל אברהם ונסגוד למיא ...


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

Targum Pseudo Jonathan to Genesis 2:15, ודבר השם אלקים ית אדם מן טור פולחנא אתר דאתבריא מתמן ואשריה בגינוניתא דעדן...‏ And God took Adam from the mountain of worship, the place from which he was created, and put him in the Garden of Eden Pirush Yonatan says this refers to mount Moriah, the Temple Mount Targum Pseudo Jonathan Genesis 22:2, ...


5

The short answer to this question is that the midrashim read history backwards. That is, since we know, for example, that Yishmael is not chosen over Yitzchak to be the "carrier" of God's blessing and promise to Avraham, the author of the midrash assumes that there must have been something undeserving in him or he must have done something wrong. Therefore, ...


5

The Ta'amei Haminhagim (618) mentions this reason: The reason that we are awake all night on the night of Shavuos and are busy with (learning) Torah is because the Bnei Yisrael slept all night and Hashem had to wake them, as we see in the Midrash. Therefore we need to fix this. (Magen Avraham OC:494) Magen Avraham was written mid-17th Century


4

see the tur yoreh dea 141 for a larger discussion. Pedagogical purposes is not the only exception. For the rif admittedly it is the only exception but according to the rosh if it is of the public, rather than that of an individual, it is OK. Yissachar's banner was of the public. There is also a distinction between weaving and non-weaving, with weaving what ...


4

Tzitz Eliezer 9:44:2 says he was asked regarding the flag of Yisaschar, however it is not a question as it was done Al Pi Hadibur - through the word of Hashem.


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Targum Yonasan ben Uziel Braishis 46:17 says that Serach was the one who told Yaakov that Yosef was alive. There is no mention there of a harp. Rashi Shmuel2 20:19 mentions in the name of Medrash Agada that Serach was the one who told Yaakov that Yosef was alive. Again there is no mention there of a harp. Sefer Mayim Rabim in the name of Pirkei Drav ...


4

This answer is taken mostly from this shiur by R. Ezra Bick from VBM I just want to point out that this Midrash is not saying what Mideval logicians used to argue about Gd's existence. While the argument here is similar to the watchmaker argument it is also very different. But first, we need to quote the entire Midrash, not just a small part of it: ...


4

The Gemara in Sanhedrin 38(a-b) says: אמר רב אושעיא משמיה דרב: אדם הראשון גופו מבבל, וראשו מארץ ישראל, ואבריו משאר ארצות, עגבותיו א"ר אחא מאקרא דאגמא Adam's body was created from earth of Babel (which is why it is so low - the depression was created by molding his body), his head from the land of Israel, his limbs from all other countries, etc. ...


4

It does occur sometimes in Midrashei Halacha. See for example Bava Kamma 10b: תשלומי נזק מלמד שהבעלים מטפלין בנבילה מנא הני מילי אמר ר' אמי דאמר קרא (ויקרא כד, יח) מכה נפש בהמה ישלמנה אל תקרי ישלמנה אלא ישלימנה ‘“To compensate for damage" imports that the owners [plaintiffs] have to retain the carcass as part payment’. What is the authority for this ...


4

It derives it from a Posuk in Shir HaShirim: עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ נִרְדִּי נָתַן רֵיחוֹ While the king was still at his table, my spikenard gave forth its fragrance. Medresh Rabbah Shir HaShirim 55-56 elaborates that the implication is that when Hashem appeared, the Jews did something negative. One interpreation of the negativity is that ...


4

I recently saw a mashal that applies. I was unable to find it so this is from memory. A rabbi had been in a major community for many years and was getting old. He wanted to go to a smaller community so as not to be under as much pressure and to have time to learn. The smaller community was of course delighted. He carefully arranged with his current ...


4

Masheches Sanhedrin 109 mentions this idea. The Mishna said that the dor haflaga has no share in the world to come. The gemara asks what they did, and says they built a tower. Rav Yermiya bar Elazar says there were three groups: Some wanted to live in the heavens, so Hashem scattered this group. Others wanted to serve avoda zarah, so Hashem mixed their ...


3

Chazal in many places say something like "the real name of x is y", followed by the question "so why was he called x?" - "to teach you something important about him that cannot be learned from his given name". The explanation of all this is that a person's given name is supposed to reflect his essential being, but some people do not 'live up to their name' ...


3

Here's Me'Am Lo'ez on Amazon. It was written a long time ago by a Rabbi Culi, but translated into English by the late Rabbi Aryeh Kaplan (whose Torah translation I reference all the time). Kaplan taught himself Ladino to do this translation. There's also The Midrash Says. (Not the "Little" Midrash Says, which is for kids.) Again, you have to know how to ...


3

In response to YEZ, Feb. 28: The distinction made in Dynamics of Dispute (pages 125 and following) is not halacha vs. aggadta. It is between teachings by Tannaim (of whatever category) that definitely did not originate with Moses' report of G-d's explanation, and all others. Only the former are candidates for dispute. The Rambam certainly maintains that ...


3

I can't give you all sources, but a brief summary of the Rambam: The Rambam discusses two types of derashos. In his Introduction to the Talmud, the Rambam discusses derashos in which the halacha is not in dispute, just the scriptural source is - the drasha is merely an attempt to identify the source, and the halacha preceded the source. An example is the ...


3

The reason why Moses mouth got burned was to atone for the milk of the non jewish women that touched his tongue. His hand did not get burned because it did not require atonement. I saw this in some book, i think Vedibarta Bam.


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The source is Pirkei D'Rabbi Eliezer 41, which you can see here: Rabbi Hanina said: In the third month the day is double the night, and the Israelites slept through two hours of the day, as sleep on the feast of Shavuot is pleasant, as the night is short. And Moses went forth and came to the camp of the Israelites, and he aroused them from their sleep, ...


3

The Shulchan Aruch brings (תצ"ד, ג): נוהגין הרבה להיות נעורים כל הלילה לעסוק בתורה Quoting the Zohar (מ"א שם ד"ה איתא, בשם הזהר ח"א ח, א. ח"ג צח, רע"א. ח"י שם) The Aruch HaShulchan (תצ"ד, ג) reinstates the connections to Mattan Torah and links it to a Zohar: והחסידים הקדמונים היו נעורים כל הלילה כדאיתא בזוהר וגם עתה הרבה עושים כן... והכל זכר למתן ...


3

Shabbos 104a מ"ט פשוטה כרעיה דגימ"ל לגבי דל"ת שכן דרכו של גומל חסדים לרוץ אחר דלים ומ"ט פשוטה כרעיה דדל"ת לגבי גימ"ל דלימציה ליה נפשיה ומ"ט מהדר אפיה דדל"ת מגימ"ל דליתן ליה בצינעה כי היכי דלא ליכסיף מיניה Why is the leg of the gimmel sticking towards the dalet? Because the "gomel" - bestower- of kindness runs after the "dalim" - downtrodden. Why is ...


3

Here is a link to a Drasha from Rabbi Moshe Wolfson Shlita on this topic.



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