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There is no such Medresh. Hashem does not bring about a sporadic disaster just to show his strength. One of the basic principals of Judaism is that one cannot be punished for no reason. there are however, scores of Midrashim about Hashem bringing about disasters on Goim who have engaged in wrongdoings, in order to arouse Jews back to the path of the Tora.


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Maharatz Chajez has a piece inspecting the antiquity of various medrashim. It is conveniently printed in the standard Vilna edition of the Medrash Rabba set as one of the last introductory sections. His analysis, based on lack of being quoted in early Rishonim, leads him to say that Bemidbar Rabba was not as ancient as some of the other sections. He lays ...


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Midrashim in general are nice and a good souce for Divrei Tora for the Shabes table. However one cannot bring the words of the Midrash as Halacha, unless Chazal or one of the Rishonim specifically referred to that midrash as a source of that specific Halacha. Rashi (and many others) commonly bring Midrash Tanchuma to explain verses in the Tora, as well as a ...


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"Justification" is the wrong phrasing. Ultimately, the methods by which one interprets the Torah, the list of rules that we use to get from rather-confusing-text to coherent-set-of-rules, are supposed to be those communicated to us from Moshe, who got them directly from God. There are of course certain wrinkles - one, for instance, is the fact that different ...


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This is found in Tanna Devei Eliyahu Rabba, beginning of chapter 18 and Yalkut Shamoni Eicha 1034. The Tanna Devei Eliyahu version is: מאי שפכי כמים לבך נוכח פני ה' מכאן אמרו כל ת"ח שיושב וקורא ושונה ועוסק בתורה הקב"ה יושב כנגדו וקורא ושונה עמו What does "Poor out your heart like water opposite the face of Hashem" mean? From here they said that ...


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The one aspect of this quote which I can point to in Chazzal is the fact that Hashem will punish the child for his fathers sins when the child continues in his fathers ways. This is found in Brachos 7a and Sanhedrin 27b. The explenation given כי עוון של דורות חמור יותר מעוון של פרט אחד does not appear there. In fact by reading the gemara in Sanhedrin and ...


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If you need a source within Avoth, perhaps the author meant an interpretation of 5:2: עשרה דורות מאדם ועד נח. להודיע כמה ארך אפים לפניו. שכל הדורות היו מכעיסין ובאין עד שהביא עליהם את מי המבול namely, that the individual generations did not merit destruction; only when 10 successive generations continued with the same sin did the world merit ...


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Building the Mishkan did not override Shabbos. Operating it (avoda) did. Presumably the inaugural sequence was considered avoda.



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