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11

All three books (Iyov Mishlei and Tehillim) are written in a complex poetic style. The separate trop represents the shift from prose to poetry and may have been sung in a more songful manner than the regular prose trop. A proof to this distinction lies in Iyov, whose first, second and final chapters are written in prose and have regular trop. EDIT: The ...


10

There are many interpretations. Here are a few. Rashi connects the previous verse of making "beautiful bedspreads for herself; fine linen and purple wool are her raiment" with the this verse: ניכר הוא בין חביריו מפני מלבושיו שהם נאים He is recognizable among his peers because of his garments, which are beautiful. The verse is not out of ...


10

According to this website it is Because Shabbos it self is a queen http://www.askmoses.com/en/article/205,152557/Why-do-we-recite-the-Aishet-Chayil-A-Woman-of-Valor-on-Friday-Night.html


9

The simplest answer is to show gratitude to the woman of the house who lead the preparations for Shabbos. She is likely tired and over-worked and deserves our sincere thanks! Rabbi Eliyahu Lopian zt”l (1872-1970) recounted a great mystery which he set out to solve. When he first came to learn under the Alter of Kelm, Rabbi Simcha ...


8

See the Otzer Dinim U'Minhagim quoted in this answer, discussing Shir HaShirim. Quoting Minhagei Yeshurun, one of the answers is that Friday night is the time of intimacy between a man and wife.


6

If you read the second verse again you will see that it is saying the opposite of your understanding that you write in your question. It says that you should answer a fool (in matters of Torah), lest he be wise in his own eyes - if you do not answer him he will think that his opinion is wise. But in mundane matters we don't care what he thinks and feels, and ...


6

The Pele Yoetz answers this question by saying that if one can get a beautiful wife and she is also fearing of God then that is the best combination. I think he says the reason is that a pretty wife will help her husband from sinning. The rule of שקר החן is for someone who cannot find any God fearing wife except a non-pretty one, in that case we say שקר ...


6

The verse says, "עם שונים אל תתערב" - "Do not associate with שונים". The simplest translation of the term is "those who change (or differ)." The Targum translates the term as "שטיי", fools or madmen. (Targum uses the same term earlier (Proverbs 8:5) when translating the term כסילים.) The commentaries understand this in a number of ways. Most understand it ...


6

Also, there's a widespread Sephardic custom to read the Book of Iyov publicly on Tisha BeAv. I don't know whether they use the trop, but I would assume that they do, like any other public reading.


5

I believe the Syrian community has a tradition of reciting the Sifrei Emet with trope.


5

They had a tune. The Yemenites still have a tradition for how to sing Tehillim. In Eretz Yisrael you can pass by Yemenite Batei Kinasiyoth ("th" intentional) and still hear the children singing Tehillim with the trop.


5

Indeed, in a number of places here in Israel, Tehillim are read publicly on a daily basis from Tehillim scrolls written on parchment. According to many authorities, there is also a special bracha that is to be recited prior to reading material from Ketuvim out of a parchment scroll: ברוך אתה ה' א-להינו מלך העולם אשר קדשנו במצותיו וציונו לקרוא בכתבי הקודש ...


5

Many sephardim still have a tradition as to the melody of the ta'amei emet. You can buy recordings of the Moroccan tradition from http://www.tht.co.il/default.asp. If you've visited sepharadi synagogues before, you may recognize the melody -- we use it for Kabbalat Shabbat. As for the question of why they have ta'amim: the books of the Tanach need some sort ...


5

R. Dovber of Lubavitch writes (quoting his father, R. Shneur Zalman of Liadi) that these "dualists" are האנשים המפרידים ומחלקים ביראת השם ויראת המלך "those people who draw a distinction and division between fear of G-d and fear of the king" - which, as he goes on to explain, is incorrect: an earthly king's majesty is a reflection and outflow of ...


4

As LazerA points out very nicely, the word in question does not necessarily mean "Dualist" However, if you are reading the verse with that translation, then the following would be the answer to your question. 1) Dualist is a person who believes that there are two forces in the world, the Good and the Bad and that they are independent of each other. This ...


4

The logic would appear to be that "wisdom" as something that exists within the universe and is knowable by human beings has to be a creation of Hashem. Since Hashem is outside the universe and basically not understandable and knowable by human beings, then "wisdom" as something within the universe has to be created just as the sun, the moon, the stars and ...


4

In the Zohar it gives two related interpretations of this verse. First, the context it places this in is that this is a reference to The Jewish People as the Eishes Chayil. Within that, her husband is a reference to Hashem. Known in the gates, the Zohar then gives two ways to understand. One is שערים related to the word השערה - estimation. We can't truly ...


4

The Targum on Mishlei 2:4 translates תחפשנה as sitzb'yah - desire, suggesting that the analogy in Mishlei emphasizes that you should be highly motivated and driven. By contrast, yaga'ti seems to by definition refer to the actual work that someone retrospectively put in to acquire Torah. Note, however, that the Malbim (Mishlei, 2:4) distinguishes between ...


3

Rabbi Levi Yitzchok Raskin in his notes (397) on the Baal Hatanya's Siddur, writes that these verses are out of order. He cites the Siddur of Rabbi Jacob Emden which does have the verses in the order of how they appear in Mishlei. He then cites the Shaar Hakolel, 22:7, (by Rabbi Abraham David ben Judah Leib Lavut, explains the reasons of the Baal Hatanya's ...


3

Try to follow the "rythm" of the whole pasuk: Chen and Yofi (if they come by themselves) in a women are either hevel or sheker (need some translation help with the nuances) but in contrast stands the woman who has Yirat Hashem. SHE will be praised. By saying Isha Yirat Hashem we understand that Chen and Yofi are connected to the Yisha. Now we need the SHE. ...


3

Rashi (31:31). He says that you can explain it as a mashal. He then starts explaining each pasuk once again.If you follow his commentary he explains how the text can be explained either as speaking of the Torah or about those that are asukim (involved) with the Torah.


2

There is a story printed in Rabbi Zevin's Sippurei Chassidim (translated by Artscroll as "A Treasury of Chassidic Tales"). I haven't read it in a while, so I don't remember all the details, but here's what I do remember: The son of one of the Rebbeim (it might have been Ger or Belz) became Rebbe when his predecessor passed away. Some of the Chassidim ...


2

The GRA yeshiva in Lakewood and Israel still teach the Kids with the TRUP for Thillim.


2

This is an answer based on my own interpretation of Aishes Chayil, so take it for what it's worth. I am a woman. I have always felt that Aishes Chayil was deliberately written with women as the intended audience. (Not saying it was or it wasn't actually written for women, just that it reads that way in a certain sense.) What I mean is that it focuses on ...


2

Proverbs 8:1-3 clearly states that what is coming afterwards (including 22-31) is the voice of wisdom and understanding, so it is not a statement about Moshiach, but rather a statement about the value of wisdom. The two Hebrew words for wisdom and understanding are Chochmah and Binah. This question explores the difference.


1

Pirkei Avot 6:10 indicates that the discussion is about the Torah, not Mashiach. חמשה קנינים קנה לו הקדוש ברוך הוא בעולמו; ואלו הן: תורה קנין אחד... תורה מנין, דכתיב: ה' קנני ראשית דרכו קדם מפעליו מאז..


1

In the olden times the judges sat at the gates. Like it says one should put judges in all your gates. A woman does not have her own 'tafkid'. Her biggest praise is that her husband has reached his through her.



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