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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

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

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 ...


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 ...


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 ...


5

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 ...


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 ...


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 ...


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

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 ...


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 ...



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