Tag Info

Hot answers tagged

13

The word is sin'af, תִנְאָף. Rashi and Rosh say it refers to sexual relations with a married woman not one's wife. Chizkuni says it refers to any prohibited sexual relations, and, if I understand him correctly, ibn Ezra says the same. S'forno says it refers primarily to the former but also to the latter. (All these sources are in their commentaries on this ...


12

I would think it's simply this: The first few items - "your sons, daughters, servants, maidservants, and animals" - are all under your direct control. It is your personal responsibility to make sure that they rest and don't work on Shabbos. The convert, on the other hand, doesn't belong to you. You should teach him what to do and what not to do, but you ...


11

I've heard from Rabbi Shalom Carmy that the reference to Beitzah is actually a printer's error and Rashi got this from this Mechilta D'Rabbi Yishmael, where it remains undisputed.


9

The Hebrew word here is ne'ifa, and it doesn't occur all that often. The standard interpretation means "intercourse between a married woman and a man not her husband." The Talmud observes that just like commandment #6, #7 can warrant the death penalty in theory. The word is not zonah, which means "stray." That word can either mean prostitution, or a ...


8

Alshich explains that Yisro was worried: Perhaps Moshe would not be interested in a Midyanite woman and would rather marry a Jewess. He therefore emphasized that he brought "her two sons" with him (and not "his two sons"), since a man comes to like his wife because of the children she bears him, and this would persuade Moshe to remarry Tziporah. (See also ...


7

In one of his talks, the Lubavitcher Rebbe zt"l explains: The Splitting of the Sea was the first intimation that the physical and the spiritual could combine (which ultimately became a reality a few weeks later, at the Giving of the Torah), since "the sea" represents the spiritual worlds that are hidden from our ken (like the depths of the ocean), while ...


6

The Gur Aryeh says that all the other miracles Yisro saw were localized, but these miracles affected the whole world. Rashi (Shemot 14:21) previously stated that all the water in the world split when the sea split. Rashi (Shemot 17:12) also says that during the war with Amalek, Moshe stopped the sun from setting. When Yisro saw that all the water split, ...


6

The Gur Aryeh on the verse says that Beit Hillel says that if you get something and you need it today, you don't have to wait until Shabbat, since you trust in G-d that He will provide for Shabbat. Rashi here, the Gur Aryeh continues, is saying that even according to Beit Hillel, if you happen to come across it, but don't need it, wait until Shabbat to use ...


6

A possible reason why we do not name children Yisro. Perhaps the reason we do not name Yisro is due to the fact that Yisro decides to return to Midian and ignores Moshe’s plea to remain with the Jewish people and help guide them into the Land of Israel. http://www.torah.org/learning/rabbiwein/5767/yisro.html


5

Due to the fact that Rus came from him, who is the for-bearer of Dovid HaMelech and Mashiach. (Source, source.) Balak realized that everything is controlled by Hashem. (Source.)


4

Per Rashi he converted. According to the Even Ezra he converted after Matan Torah. The Ramban and Abarbanel say prior to Matan Torah. The Ramban says that he returned home afterwards to convert his family.


4

Nimukei Rashi (who spends several pages discussing this) understands that it was clear to Rashi already from the sequence of events as they are related in Sefer Devarim that this episode of Yisro's advice happened right after Moshe descended from Har Sinai (which is what "ויהי ממחרת" is referring to). However, it is not entirely clear which descending this ...


4

I upvoted Baal Shemot Tovot's answer: I've heard from Rabbi Shalom Carmy that the reference to Beitzah is actually a printer's error and Rashi got this from this Mechilta D'Rabbi Yishmael, where it remains undisputed. Michoel, in the comments to that post has a strong question: I am not sure how this answers the question. At the end of the day ...


4

Rashi states in Devarim Chapter 1, Verse 15: אנשים חכמים וידועים: אבל נבונים לא מצאתי. זו אחת משבע מדות שאמר יתרו למשה ולא מצא אלא שלש, אנשים צדיקים, חכמים וידועים: According to Rashi, it would seem that Moshe was only able to find men with some of the traits and not all of them. Yisro was identifying the ideal candidate. However, as we know in life, ...


4

Another answer is provided by the Zera Yackov The Gemara in Yevamous says: רעה תבא למקבלי גרים The Tosfos Ri says on this That we send him away or accept him Right away but if he keeps asking we accept him as we see that Avraham Yitzchok and Yackov did not accept Timna when she came to convert so she went and became a concubine for Elifaz the son of Eisav ...


4

Rabbi Chaim Berlin says that by a non Jew the value of a court case is dependent on the value of the claim, however by a Jew there is no difference in the value of the claim "Din Peruta Kedin Meyah". Yisro suggested that Moshe should take care of the big cases - literally the cases that involve large sums. Moshe took care of the difficult cases - which was ...


3

The sefer Dor Revi'i answers that unscrupulous scholars are able to twist the Torah in any direction they choose, using the Torah against itself. Such as the Jewish king Menashe who was able to purify the Sheretz with 150 reasons. This was the reason the nations rejected it. They claimed that once the Torah was in their hands, they would find ample room to ...


3

The Bais HaLevi answers based on the Gemara in Gitin 55: that a lady may not really be agreeable to a Kinyan yet do it in order to please her husband, therefore by Kinyonim it is proper to first have the lady agree and then the husband. The same thing happened by Matan Torah, Hashem had the ladies accept first.


3

The Mishnah Brurah (250:2) quotes many poskim who say that even Hilel agrees that for a normal person it is better to do it according to Shamai's way, but Hilel himself did it his own way in order to strengthen his trust in G-d, but for an ordinary person he agrees he shouldn't do it.


3

When we speak of 'ability', we mean one of two things: [A] the literal (“you can't eat Deadly Nightshade”), and [B] the figurative (“you can't eat here without membership”). Going through Chumash (Search keyword in Bar-Ilan: “+לא +וכל+”) it appears that Onkelos is meticulous in differentiating between instances where the behavior in question is truly ...


2

What Rashi actually says regarding Yisro is that a parasha was added because of him. Thus: יתר, על שם שיתר פרשה אחת בתורה (להלן פסוק כא) ואתה תחזה. [He was called] Jether (יֶתֶר) because he [caused] a section to be added (יִתֵּר) to the Torah [namely]: “But you shall choose” (below verse 21). This was drawn from the Sifrei on Behaalotecha. In the ...


2

The Lubavitcher Rebbe explains (Likuttey Sichos vol. 33 pg. 18, adapted in English here): The Gemora (Chagiga 13b) explains the difference between the Merkava of Yishayahu and that of Yechezkel: כל שראה יחזקאל ראה ישעיה למה יחזקאל דומה לבן כפר שראה את המלך ולמה ישעיה דומה לבן כרך שראה את המלך All that Yechezkel saw Yeshayahu saw. What does ...


2

Reb Shloime of Vilna gives a different answer. He says that a convert can not be a Judge. Therefore all the people Moshe could Hire as Judges where born Jews that got out of Mitzrayim and hence righteous so the Prefab had all the other qualifications just אַנְשֵׁי חַיִל which Rashi says means Rich so they would not need others money. Yisro did not know this ...


2

The Nataeh Eisan answers based on the Medrash that says that the Maan fell for Tzaddikim and the sick at their doors. An the non righteous had to go collect from afar. The sickly also received it at their door. so all Moshe had to do was check if he was an Ish Chayil meaning was he Healthy and the rest was observable based on where the maan fell so really ...


2

The SMAG answers we need both because they came to believe the first time when it says: ויאמינו בה' ובמשה עבדו That was because of Miracles they witnessed and that is not a good way to establish a true belief as people can be fooled.But the Posuk Here: הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם־בְּךָ ...


2

The gemara answers your question on Avodah Zara 2b. The reasons have to do with G-d's judgement at the end of days. If the nations defend themselves by saying to G-d 'If you had offered us the Torah as you offered it to Am Yisroel...' then that can be answered by saying that it was offered. If they defend themselves by saying to G-d 'If you had compelled us ...


2

The answer is quite complicated and requires a lot of background information/perspective first. This lecture from Ohr Somayach provides the best framework I've come across. Mankind and the Role of the Jews - by Rabbi Uziel Milevsky (former chief Rabbi of Mexico) Some Main Points Mishna in Pirkei Avot - all evil comes from 3 roots - jealousy, lust, honor ...


1

The where saved on two levels hence the use of two languages. One is the actual Golus living in a strange land, and the second is the working of the Jews as slaves.This like the Posuk says: כי גר יהיה זרעך בארץ לא להם, ועבדום וענו אותם That is first you will be strangers in a strange land and then and only then,you will suffer as a slave. But Moshe and ...


1

The Shev Shematzah in his Introduction to his work addresses this question. There where two things they where afraid of at Har Sinai. One was the Fireworks all around them the thunder and lightning, loud noises and Flames of fire from that Moshe was saying Do Not Be Afraid. Then there was Hashem who came down to deliver the Torah Fear of Heaven is diffrent ...


1

Rashi (Shemot 19:9) says that G-d is telling Moshe that the Jews will also believe the prophets who come after Moshe. The Ba'er Mayim Chaim explains that Rashi is saying this because the Jews already believed in Moshe, as stated in Shemot 14:31.



Only top voted, non community-wiki answers of a minimum length are eligible