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6

The principles of Occam's razor and תפסת מרובה לא תפסת are not equivalent. Occam's razor is a logical principle stating that when comparing equivalently predictive hypotheses, the one that requires the fewest assumptions is most likely to be correct. The principle of "תפסת" on the other hand, is not a logical principle in the same way. Instead, it is more ...


5

This would be puzzling because the Gemara (Sotah 12) states, “’She saw him, that he was good…’ R. Nechemiah says, ‘Fitting for prophecy.’ Others say, ‘He was born circumcised.’ And the Sages say, ‘At the time Moshe was born, the whole house filled with light. [...] When Pharoah’s daughter found him it says: ‘And she saw him, the boy.’ It ...


4

The rhetorical usage of "Oh yeah, we'll see what will be with that" is modern, but the proper usage of ונראה is the future tense, waiting to see what will happen as a result of their actions.


4

There seems to be confusion in the literature about that exact point. The Literature of the Sages, Part 2 describes the perakim as subdivisions of the parshiot, and notes in footnote 370 that "the editor of the printer edition did not understand that the perakim are part of the parsha..." explaining the confusion about numbering. However, The Anthology in ...


4

In general, rabbinic commentators (e.g. Maimonides, Maharal, Ramchal, Vilna Gaon) have been strongly opposed to the literal interpretation of medrash, and these midrashim are no exception.* To quote from the Jewish Encyclopedia: These haggadot concerning the leviathan are interpreted as allegories by all the commentators with the exception of some ...


4

Yerushalmi Chagigah 2:1, דבר אחר ולמה בבי"ת שהוא בלשון ברכה ולא באל"ף שהוא לשון ארירה אמר הקדוש ברוך הוא איני בורא את עולמי אלא בבי"ת שלא יהו כל באי העולם אומרין היאך העולם יכול לעמוד ונברא בלשון ארירה אלא הריני בורא אותו בבי"ת בלשון ברכה ואולי יעמוד.‏ Tanchuma Bereishis 5, למה פתח בברייתו של עולם בבי"ת ולא באל"ף והלא א' ראש לכל האותיות אלא לפי ...


3

Rav Hrsch explains that the language changing would have occurred as people spread out in any event. It was the miracle of all the languages suddenly erupting into existence rather than over a period of time that was the miracle of the dispersion. Thus, it affected everyone in the world, with the migdal Bavel as the center of the change (expanding out from ...


3

The מעם לעז says Yaakov avinu added the sleeves, which is why it says ועשה. Yaakov made the sleeves for the cloak which originally belonged to Adam HaRishon.


2

Okay, so I read through the Gemara, and although I see why it could be a little confusing, I think I also understand how to read it so that it makes perfect sense. The Gemara first addresses Shalmei Yachid: "If Shalmei Tzibbur, which do not require Semichah, require Tenufas Chayim, Shalmei Yachid, which do require Semichah, should certainly require Tenufas ...


2

It's a good question which will lead you to some very interesting territory. This concept is not to be taken in a straightforward way. It is, after all, appearing in Midrash. Like most things in Midrash, it is alluding to a different concept. The allegory only gives a simple model to make it possible to comprehend a much more complex concept. For an ...


2

Malbim's reading of Song of Songs breaks it into five chapters, plus a coda about an orchard that was worth thousands. Thus: "his song was five, and a thousand."


2

I've tried to keep to the literal interpretation as much as possible. ‘Reuven’, as it is stated, (Exodus 3, 7,) “I have surely seen the affliction of My people.” ‘Shimon’, named for (Exodus 2, 24,) “And God heard their groaning.” ‘Levi’, named so because the Holy One, blessed be He connected to their plight from the midst of the bush, to fulfil what is ...


2

Isaiah (58:2): וְאוֹתִי, יוֹם יוֹם יִדְרֹשׁוּן, וְדַעַת דְּרָכַי, יֶחְפָּצוּן; כְּגוֹי אֲשֶׁר-צְדָקָה עָשָׂה, וּמִשְׁפַּט אֱלֹהָיו לֹא עָזָב, יִשְׁאָלוּנִי מִשְׁפְּטֵי-צֶדֶק, קִרְבַת אֱלֹהִים יֶחְפָּצוּן The Yerushalmi Rosh Hashana (4:8) says: ואותי יום יום ידרושון זו תקיעה וערבה The reference is to the Aravah ceremony which was performed on the ...


2

What is odd about this pasuk is the sequence of tenses. Normally, once we start with a consecutive vav construction (ואמרנו), and the subject stays the same (ie. the sentence is unmarked: there's no contrast involved, or there's not quotation), we continue using consecutive vav. The major exception is when a word intervenes in the clause before the verb, ...


2

My Chumash gives the reference to the Medrash Rabbah 71 (8). In this Medrash Rabbah it's 71 (11). I see there one notarikon. ותאמר רחל נפתולי אלהים נפתלתי וגו׳ . נופתי פתיתי תליתי אחותי עלי. א״ר יוחנן נינפה היה לי לעשות לפני אחותי. אילו שלהתי ואמרתי לו תן דעתך שהם מרמין בך לא היה פורש which I understand to mean from the commentary: נופתי I ...


2

You didn't add the sources regarding Dina marrying Job (included in the text that you marked), here are a few (the rest of your sources are spot on): Baba Batra 15b, similar to Yerushalmi Sotta 25b (translation from here): ויש אומרים איוב בימי יעקב היה ודינה בת יעקב נשא כתיב הכא כדבר אחת הנבלות תדברי וכתיב התם כי נבלה עשה בישראל.‏ Some say that ...


2

Like can been found in Sefer Orot HaGra, on the section dealing with Torah, the Vilna Gaon expresses the idea that all events and all people from the beginning of time to the end are contained within the five books of Moshe. He explains that all these hermeneutical details are necessary in order to include every detail of creation.


2

The prophet Ieshaiahu perek 51 pasuk 4 says: "Attend unto Me, O My people, and give ear unto Me, O My nation: כי תורה מאתי תצא". Chachomim explained this as referring to the time of geulah. In the words of midrash vaycra rabba 13:3: תורה חדשה מאתי תצא, חידוש תורה מאתי תצא Or as stated by Yalkut Shimoni 429: עתיד הקב"ה להיות יושב... ודורש תורה חדשה שעתיד ...


2

Megillah 10b: אמר רב אשי כל ויהי איכא הכי ואיכא הכי ויהי בימי אינו אלא לשון צער R. Ashi replied: In all cases, vayehi sometimes has this signification and sometimes not, but “vayehi in the days of” always indicates trouble. In fact, a few words earlier in the Gemara, the verse 'ויהי ערב ויהי בקר', 'Vayehi morning Vayehi evening', from Breishit 1, ...


2

Here's an old chidush of mine which addresses your question. Many times, if not always, Neviim make a vague statement or perform an act which requires the person or people they are addressing to concentrate on the message. Leaving someone to figure it out themselves seems to be a practical way of having someone accept a message. So we find prophets placing ...


2

I thought this was an interesting pshat from Erel Segal-Halevi (a fellow Yodeyan!). In context, the psukim (Yeshayahu 54:11-17) are talking about building Jerusalem. So bonayikh means the builders of Jerusalem. Later on (Yeshayahu 60:10), the pasuk says וּבָנוּ בְנֵי-נֵכָר חֹמֹתַיִךְ And aliens shall build up thy walls From this, we learn that ...


1

In addition to the answer by @ezzi386 the completion of that request is that the sun is to be restored to the "light of creation". Thus, one meaning could be the moon becomes as bright as the sun is now and the sun would be increased to the original light of creation which was "ganuz"(hidden) for olam haba. Alternatively, this means that the moon would have ...


1

Assuming a non-literal understanding of this Midrash, I believe this end section of Kiddush Levana is making a reference to a slightly longer version of that Midrash which ends by stating that in the times of Mashiach, the moon will be restored to its full luminance. That being the case, I think this end section of Kiddush Levana can simply be read as a way ...


1

The rules of derashah are used in two ways: The "real" way, derashah, does produce deOraisos -- actual Torah law. Even if one follows the Rambam, Mamrim 2:1, that derashos could be invented/discovered -- let's just say "utilized" -- for the first time centuries after Sinai. And that another court may choose not to use it. One example, not given by the ...


1

The menorah was relit each evening and lasted until the morning. The westernmost cup remained lit all day as one of the miracles of the first temple. Note that Aharon (in Bha'aloscha) is commanded to relight it each evening. Tamid can also mean regularly or consistently as we also see with the korbon tamid. The miracle of the chanukah lights was that there ...


1

The Rambam explains that the ideology behind sorcery is idolatry. They are believing that there are other powers that can be placated or coerced to fulfill your desires. The Gemara there, in Chulin 7b, says that the term Kishuf chimes from the fact that these powers are working against the heavenly order. Rebbe Chanina is saying that only Hashem is in ...


1

There are some general understandings on these things. The Yerushalmi is believed to be completed by Rabbi Yochanan, Reish Lakish, and their peers around the year 350; the Bavli, by Ravina and Rav Ashi (and one generation past them), around the year 500. We generally follow the Bavli as it had the time to consider the Yerushalmi, then supersede it. Some ...


1

The footprint of a suka need not be convex. In other words, there can be two points inside a suka, equally high off the ground, such that the straight line segment joining those two points includes some points outside the suka. Proof: Mishna B'rura 634:1 forbids such a case where the local convex area is less than seven handbreadths by seven handbreadths &...


1

Rosh HaShannah is called the birthday of the world. (HaYom haras olam...see machzor mussaf) However, the pinnacle of creation is Adam, the first man. Therefore, Rosh HaShannah is the birthday of Adam. (the world's birthday is represented by Adam's birthday.) The first three words of the pasuk (HaYotzer yachad libam...)can be translated: "The One who forms ...


1

Rav Hutner explains that the 3000 parables were not 3000 parables that related to distinct topics. The purpose of a parable is to allow grasping of a concept that is too abstruse and so removed from the pupils capacity to comprehend. The familiar (mashal) then serves as a tool to access the foreign (nimshal). The concepts Shlomo sought to explain were 3000 ...



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