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12

R' J.H. Hertz, in his Chumash commentary, quotes someone (I forget who) who claims that the original version of the statement was in fact the other way around: Sarah was as beautiful at 100 as at 20, and as sinless at 20 as at 7. However, R' S.R. Hirsch writes that the way we have it is correct. If I recall correctly, his point is something like this: We ...


7

Rashi is actually quoting here from Bereshis Rabbah 61. The question is, do we trust the midrash with the text of our sifrei torah, and "fix" the problem accordingly, or do we trust the vast majority of our texts and sifrei torah that have the word with two yud's? Beis Yosef (YD 275), who claims that this problem happens quite often, seems to say (correct ...


7

Sort of what Josh wrote in his comment, it seems to have to do with the fact that the usual accent for this word would be on the ב, and it's moved to the ש because of nasog achor.1 Mishpetei Halashon Ha-Ivrit explains it as follows: Basically, this nasog achor would require (based on the rule of dechik2) that the first letter of the following word have a ...


6

Rabbi Chaim Kanievsky in his Sefer טעמא דקרא brings down (on Parshash Chayei Sarah) that Rivka's mothers name was Devorah, indeed the same Devorah that the Torah referres to as the מינקת. His source is Midrash Agadah Parshas Vayishlach!


6

In this article by Gil Student titled "On the Text of the Torah", this and other textual issues are discussed. In the article (In the Aggadic Midrash section ) he proposes that it was actually pretty common practice for the Rabbis to deliberately "change" the word in order to drive home a homiletic point. from the article (please read it for context 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 Ramban addresses this in his commentary to B'reishis 17:17. He explains that miracle of Yitzchok's birth was not the age of Avraham or Sarah (as Avraham later had children from Keturah (Hagar) when he was 140). At that time, as long as people remained fertile they could still conceive children past age hundred. Rather, the miracle was in the fact that ...


6

Daas Zekeinim Baalei Tosfiyos says that you have to say that Anair Eshkol and Mamrei were not from Canaan. However over here Daas Zekeinim Baalei Tosfiyos says they were from Cannan, however they were still better than Eliezer as they were not Avadim like him.


5

As far as I know, there are three approaches to this: This was a natural occurrence. This is the opinion of Ramban, as is explained in this answer. This approach is also taken by R' David Tzvi Hoffman, who adds that given Avraham's lifespan at 175, his age at the time of marrying Keturah (about 140) is comparable to the age of 56 for someone of a more ...


5

There is a book called Fixing God's Torah, Barry Levy. It deals with this Rashba. There is a Rebbi Akiva Aiger in Masechet Shabbat (55B) where he has a list of such issues. Also note, in the examples given above, they are letters that the gemara (Kiddushin 30A) says "we are not expert in full and defective spelling" i.e. the use of the vav. The yud is more ...


5

Avraham was informed Rivka had been born, but Rashi AFAICT doesn't indicate that he knew at the time that she was Yitzchak's match. Yes, the news did make him think of a potential match for Yitzchak, but that doesn't mean that he knew that she'd be such. He needed his messenger to check her (and/or other potential matches) out first. No source.


4

I once heard an interesting approach to this Medrash. The Medrash does not mean that Sarah was as beautiful as seven year old when she was twenty. This as others pointed out is difficult to understand this way. A twenty year old is the prime of beauty. Furthermore, Why should Chazal be praising Sarah for her physical beauty. Why is this a quality that ...


4

In this shiur (direct mp3 link) from Chayei Sarah 1973, hosted on Bergen County Beis Medrash Program's website, Rav Soloveitchik posits that it is a typo in Rashi, and Rashi's text should be rearranged. I remember listening to the shiur and found it interesting that the Rav said that Rashi was quoting the Midrash correctly (i.e. the Midrash also had it ...


4

Chasdei Dovid explains per Rashi that says Bas Kuf K'Bas Chaf L'Yofi that Sara was as beautiful at 100 as a 20 year old. Therfore there is a small Chaf as he did not cry regarding her lost beauty, he cried regarding the loss of her Yiras HaChet.


4

The Chida in Sefer Devash L'Pi 1:24 says that Hagar came from Cham. Regarding your question "how can this be understood in light of Avraham's going out of his way to make sure his descendants don't marry into the descendants of Cham?" A look at the verses in Braishis does not mention Cham, it only mentions Canaan. (Breishis 24:3). Rashi explains that since ...


4

"If so, why does the Torah stress again and again that Avraham bought the cave from Efron HaChiti?" So that there wouldn't be any question as to ownership rights. See here for more.


3

The Maskil LeDavid explains that Rashi implicitly addresses the repetition of "Shana" by Yishmael (see here). Rashi (Bereshit 25:7) says that the repetition of Shana by Avraham is coming to tell us that Avraham was as free of sin at 100 as he was at 5 years old. However, asks the Maskil LeDavid, according to some opinions, Avraham didn't recognize his ...


3

Rashi's text is not necessarily better than ours. More problematic is the couple of places where its clear that the gemara has a slightly different text than we do. (For example, in Mes. Sukkah the Gemara has a different number of 'vavs' in "sukkos".) Most, if not all, of the rishonim who discuss this issue say the text of the Torah should be changed to ...


3

Rabbeinu Bachya says that she was at twenty like seven for beauty in that just like a seven year old is at a stage in which her beauty is increasing with maturation, so she was increasing in beauty at twenty when usually (at least in those days) a girl has reached her peak. He seems to find no problem with "At 100 like twenty for sin" but I did see somewhere ...


3

We find 4 ways in which the amount of years they lived are presented: (Breshit 5:6 onwards) From Sheth to Noach (Including Noach): "And all their days were..." (Breshit 25:17) Yishmael: "And the years of his life were..." None of these have anything special that invites a question. You may ask why the change between days and years but we saw Rashi in ...


3

Firstly, I would like to add to the question: Rashi on Bereshis 25:20 says that after the akeida, Yitzchak waited to marry Rivkah for 3 years המתין לה עד שתהא ראויה לביאה שלש שנים ונשאה: He waited for her until she would be fit for marital relations-three years-and then married her. — [From Gen. Rabbah 57:1; From here it's pretty clear that ...


3

From here: This explains a curious detail of Abraham's behavior related by the Torah. When Abraham wanted his servant, Eliezer, to take an oath, he told him to "place your hand under my thigh"(Genesis 24:2). An oath is taken while holding a sacred object such as a Torah scroll or tefillin; here Abraham is telling Eliezer to swear on the part of his own ...


3

When the passuk says Bo B'yamim it means he aged using every minute of his time and didn't waste any. Maybe we say this because we are starting the new month and we should be reminded once a month how important every minute is like Avraham Avinu did and try to emulate him. The Mishnas Chassidim (Maseches Rosh Chodesh 2:6) brings that we say this verse in ...


2

In the context of Rivka, Sforno explains: I'm asking for "kindness" of you to watch your little girl leave home; but the "truth" is we all know this is what's best for her. In the case of burial it's a different dynamic: true kindness. (Or as my father likes to quote Yogi Bera, "you should go to other people's funerals so they'll go to yours.")


2

The Chumas Shai LeMorah on Bereshit 25:7 brings a Levush Ha'Orah who says that Rashi is actually learning from the words "Which he lived" (as rony pointed out). He says that "Which he lived" implies that all his years were equally good, which is problematic to Rashi since the Midrash tells us that Avraham's youth was troubled. He spent many years in jail ...


2

Sefer Ziknei Machane Yehuda - page 57 - in the name of Rabbi Shalom Shachana M'Lublin says that according to the Gemara Bava Basra 16b, Avraham had a daughter named Bakol. He says that she died at the same time as Sara. Without the Chaf the remaining letters spell U'Lbita and for his daughter, as Avraham came to mourn both his wife and his daughter at the ...


2

The Or Hachaim Bereshis 24:12 answers this question: Eliezer was worried that once Betuel and family know that Avraham instructed him to find a wife specifically from the family and NOT from Canaan, they would offer one of their Canaanite maid servants as a match - and say that this is their own daughter. Therefore Eliezer went by his mission/shlichut the ...


2

Being that Eliezer was an emissiary (=Shliach) of Avraham (HaMeshaleiach) - it seems that he removed his own personal identity/Metziut throughout the whole duration of the Shlichut. Indeed, througout the whole story Eliezer's name isn't mentioned once, and even when he introduces himself to Rivka's family... he doesn't say I'm Eliezer - servant of Avraham, ...


2

See the תורה שלמה: ולבכתה, כ׳ קטנה כל מי שאינו בוכה על אדם כשורה [כשר] כ״ף וכ״ף וכ״ף פורעין לו (מדרש אותיות קטנות) In the footnote he writes: ובהערות המו״ל בדפוס פריז מעיר אולי ר״ל מי שאינו מכה כף על כף. [כלשון יחזקאל כ״א, י״ט ... ] לצרה של אדם כשר מכה לו ה' בכפו The phrase וְהַךְ כַּף אֶל כָּף in יחזקאל- refers to the clapping of mourners. See Rashi ...


2

The above blessing does not refer to numbers in one generation but to permanence for all time. Chinese are here today but who knows about tomorow. while the promise to avraham is that the Jews will be here forever and ever. This is something only God can guarantee. Related to this, Mark Twain observed. ”...If statistics are right, the Jews constitute ...



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