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13

The midrash in Sh'mot Rabbah (2:5) offers some explanations: Why fire? To inspire him with courage so that when he comes to Sinai later he is not afraid of the fire.1 Why a thornbush? R' Yehoshua b. Karchah said: to teach that no place is devoid of God's presence, not even a thornbush. R' Eliezer said: just as the thornbush is the lowliest of all trees ...


10

Kesuvos 111b: (Art Scroll 11b3) has the following: Rami bar Yechezkel traveled to Bnai Brak. He saw certain goats that were eating under the fig trees, and [fig] honey dripped from the figs while milk dripped from [the udders of] these [goats] and [the two] mixed together [to form a flowing stream]. [Rami bar Yechezkel] said This is a [literal] ...


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Rashi says God appeared in a thornbush to show He was sharing the Jews' pain.


3

What is a malakh? There are a number of opinions, I will discuss one of the most famous, that of the Rambam in the Moreh. I've included the pertinent parts of the extensive discussion of the subject of malakhim in the Moreh, down below. To summarize the Rambam's points, Malakh HASHEM can refer to a variety of entities, forces, thoughts and/or persons who ...


3

The Baal HaTurim writes in Genesis (5: 11): ותמלא הארץ. ב' דסמיכי הכא ואידך ותמלא הארץ אותם. שהארץ עצמה היתה מלאה מהם שהיו יולדות ששה בכרס אחד והיו נבלעים תחת הקרקע ואח''כ מבצבצים ועולים והכי נמי הארץ עצמה היתה מלאה חמס שהיה מפקיד כיסו אצל חברו ואפרסמון עמו והיה הנפקד מניח הכיס עם האפרסמון תחת הקרקע עם אוצרותיו והמפקיד בא בלילה ומריח האפרסמון ולוקח הכל: ...


3

According to the Gemorah (Megillah 13a), she was actually going to the river with the purpose of converting to Judaism: רבי שמעון בן פזי כי הוה פתח בדברי הימים אמר הכי כל דבריך אחד הם ואנו יודעין לדורשן (דברי הימים א ד, יח) ואשתו היהודיה ילדה את ירד אבי גדור ואת חבר אבי שוכו ואת יקותיאל אבי זנוח ואלה בני בתיה בת פרעה אשר לקח מרד אמאי קרי לה יהודיה על ...


3

The braitta (Sotah 11b) is suggesting that they provided for them even beyond their initial infancy, to the point where they could be self-sufficient (i.e. "וַתְּחַיֶּיןָ" suggests that "they enabled the boys to live"). Possibly, at that stage of the anti-Hebrew decrees, Pharaoh was only requiring feticide or partial-birth abortion, not outright ...


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

In the simplest approach, Onkelos says it is revealed before HaShem that the King of Egypt will, in the future, act this way. But it hasn't happened yet in actuality. The language of Onkelos appears to be emphasizing a point that there is still some degree of choice by Pharaoh. In other words, if it actually comes to pass, then I would do this. And this is ...


2

See Exodus 2:9: וַתֹּ֧אמֶר לָ֣הּ בַּת־פַּרְעֹ֗ה הֵילִ֜יכִי אֶת־הַיֶּ֤לֶד הַזֶּה֙ וְהֵינִקִ֣הוּ לִ֔י וַאֲנִ֖י אֶתֵּ֣ן אֶת־שְׂכָרֵ֑ךְ וַתִּקַּ֧ח הָאִשָּׁ֛ה הַיֶּ֖לֶד וַתְּנִיקֵֽהוּ׃ And Pharaoh’s daughter said unto her: ‘Take this child away, and nurse it for me, and I will give you your wages.’ And the woman took the child, and nursed it. ...


1

You assume that Bene Noach are concerned by Yehareg Veal Yaavor; I seems also that you think that Benei Yisrael before matan Tora are not bene Noach concerning prohibition of fetus killing[1]. See Gemara Sota[2] 11b May be, if we can find that the Bney Israel before Matan Torah was not considered as Bene Noach, that killing the fetus (before complete birth) ...


1

According to the Comprehensive Aramaic Lexicon Project (main website located at http://cal1.cn.huc.edu), the Aramaic word פון found here in this verse was a later editorial insertion, which means that the word appeared above or below (or in the margin of) this verse among the traditional transcriptions of this Targum. In fact, according to the same source, ...


1

I found a reference at Did Moshe have a son with Ethiopian Queen prior to Exodus and also Where Was Moses? Question: Scripture tells us that Moses left Egypt a young man, and yet he comes back an octogenarian. Where was he for all those years? Source: Yalkut Me’am Loez on Shemot 2:15. With more details: Yalkut Shimoni on Shemot, remez ...


1

I hope this helps the second part of your question. This is a direct quote from "The Torah treasury" from Artscroll (p. 139) The answer lies in the order of what transpired. First Pharaoh's daughter took pity on the child. Realizing that his cry aroused in her an unnatural compassion, one that ran contrary to her home and upbringing, she concluded ...


1

I'm citing two contrasting answers: 1 - Sforno on Exodus 3:2:1 (using Sefaria.com's translation): וירא מלאך ה' אליו במראה הנבואה, כי אמנם כאשר יגלו המלאכים בדמות אנשים בלתי נבואה, כענין לאברהם וללוט ולבלעם ולזולתם, לא יאמר עליהם וַיֵרָא, אבל יאמר עליהם וַיַרְא, כמו וירא והנה שלשה אנשים, וירא לוט, וירא את מלאך ה' נצב בדרך: וירא מלאך ה' אליו, ...


1

To answer 'imaginative' Gematria with an 'imaginative' solution: ת-ש+ו-ב+ה= 109 Tehillim 109 reads: א למנצח, לדוד מזמור: אלהי תהלתי, אל-תחרש. ב כי פי רשע, ופי-מרמה--עלי פתחו; דברו אתי, לשון שקר. ג ודברי שנאה סבבוני; וילחמוני חנם. ד תחת-אהבתי ישטנוני; ואני תפלה. ה וישימו עלי רעה, תחת טובה; ושנאה, תחת אהבתי. ו הפקד עליו רשע; ...


1

Ibn Ezra on the Pasuk writes: וימת מלך מצרים. עתה יוכל משה לשוב אל מצרים. וישראל עשו תשובה. כי יחזקאל הזכיר שהיו ישראל עובדים גלולי מצרים. על כן ענם השם ותחת אשר לא עבדוהו עבדו אכזרים And the king of Egypt died- Now Moshe could return to Egypt. And Israel had done repentance. For Yechezkel mentioned* that Bnai Yisrael were worshipers of the egyptian ...


1

Rashi on "וירא כי אין איש" did not imply that there was no one who saw him kill the mitzri, but that there was no man would be descended from him. This would mean that probably someone saw him do that (e.g Datan and Aviram).



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