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The relevant passage in the Babylonian Talmud is Sanhedrin 11:1, I.100.A [Folio 98A], which references the passage of Daniel 7:13. Please click on this image to enlarge. To read the complete passage in context (in English), please click here and read from Page 430 onward.


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The "one like a man" is no one in particular: this is a dream. But whom does the dream allude to by that character? The messiah, according to the commentaries on that verse (Rashi, ibn Ezra, M'tzudas David) and as alluded to in the Talmud (Sanhedrin 98:1).


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The sefer Niflaos Mitoras HaShem Yisborach discusses this point in length in chapter 3. He points out that the 10 tribes which sinned much earlier with Avoda Zora, were situated to the North of Shchem (where they split), which is where Har Eival, in which direction the curses were pronounced, is situated. The two tribes who stayed much longer loyal to ...


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The implication of the Rashbam seems to be that he thought that the brothers may have been fooled into thinking the person in front of them was their brother. Rashbam to Bereishis 45:27 את כל דברי יוסף - שאר דברים שדיבר אליהם הכתובים למעלה, שבכה על צואריהם והכירו בודאי שהוא אחיהם The words of Yosef - the rest of what he said, which was written ...


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While not necessarily saying that Yosef was acting with ill-will or seeking revenge, R. Yoel Bin-Nun, as well as R. Chaim Yaakov Goldwicht (see YeZ's answer to this question) to explain that Yosef felt fully estranged from his family the whole time. In this article, footnote 2, the author points to an earlier source: Prof. Yaakov Spiegel (Megadim 5) ...


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Like with so many of these questions, there are several approaches as to how to deal with this issue: While this approach is rejected by every commentator I've seen, I think it's worth mentioning at least as a rejected possibility: Yosef wanted to take revenge on his brothers for selling him. Besides for being an unacceptable interpretation because it ...


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I've seen this in two places. One is in the Sichos of the Lubavitcher Rebbe who comments on Yosef's amazing sensitivity that he had towards others. This is also noted by R. Yaakov Kamenetsky, in Emes L'Yaakov (40:6) who adds that this is particularly remarkable given his own situation, that he asked others how they were doing in an effort to cheer them up. ...


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The Gemara itself asks this question (Kesuvos 25b) and answers that Yosef didn't have a beard when he left them, but had grown a full beard in the time since. Regarding those Gemaras, R. Hirsch notes that despite being only one (albeit very large) family, the God and customs of the children of Yaakov were well known to the Egyptians, due to the tremendous ...


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The text does not directly tell us what they did wrong. The rabbis offer several interpretations (recorded in various places in the talmud and collected in Vayikra Rabbah, a midrash collection). On 2:23: Rabbi Akiva sticks close to the text, saying that they died because they offered "strange fire", which he does not define. Rabbi Yose says they died ...


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Excellent question! Avot D'Rav Natan ch. 9 Mishna 2 explains why. In summary, he states that that B'nai Yisra'el were tested 10 times (The Mishnah lists all 10) but they weren't punished for any of them except for the incident with the spies, because this was Lashon Hara. At the end of the Mishnah, he states, that this is a kal vachomer we should learn, ...


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A couple of things come to mind. One is that they denied G-d's ability to conquer the land (see Rashi 13:31), essentially asserting the supremacy of nature over G-d. So measure for measure G-d would abandon them (see 14:9) to nature in the wilderness, ensuring their death by disease. Another is that they didn't believe they would go into the land, so ...


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Haamek Davar notes that the sound of God's voice didn't leave the tent and says that the verse can thus be explained as follows: [An angel] called Moshe and [after Moshe entered the tent] God spoke to him….


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In the first instance (hap-tip to Joseph for the list) of the use of "האל" in the Torah meaning "these," Bereishit 19:8, Rashi and Ibn Ezra comment on it, both indicating or implying that there's no special significance to this use. Skimming through the Mikraot Gedolot and R' Hirsch (commentaries I have at hand) on this and the other instances, I don't see ...


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Actually Rivka did send Devora to call Yaakov, however she died on the way. Rashi Braishis 35:8 in the name of Rabbi Moshe Hadarshan "מה עניין דבורה בבית יעקב? אלא לפי שאמרה רבקה ליעקב (כ"ז, מה) 'ושלחתי ולקחתיך משם' – שלחה דבורה אצלו לפדן ארם לצאת משם, ומתה בדרך". See also Medrash Agada.


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Lavan sent his son Beor (the father of Bilam) who was 17 years old - with 10 men to let Eisav know that Yaakov was on his way back. Beor also told Eisav how Yaakov fooled his father Lavan just like he fooled Eisav. That got Eisav riled up and he went to greet Yaakov with 400 men. (Sefer HaYoshor - end of Parshat Vayeitzei)


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Rabeinu Avraham Ben HaRambam, in explaining why Reuvein didn't tell Yaakov (since Reuvein wasn't in on the sale), suggest in one answer that Reuvein didn't tell for the same reason that Yosef didn't - he wanted to see how Divine Providence would play out. This is particularly applicable to Yosef, who has just seen his one attempt at hishtadlus (telling the ...


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The earliest source of what happened appears to be the Jewish historian Flavius Josephus, who was familiar with both Jewish oral tradition and Scripture. In the First Century, he wrote in Book 2, Chapter 3, of his Antiquity of the Jews: (32) But Judas, being one of Jacob’s sons also, seeing some Arabians, of the posterity of Ismael, carrying spices and ...


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The Idea in Brief In the margin of the Masoretic Text (which is called the "small Masorah") readers will find very important information concerning the word הָאֵל in Deut 4:42, which modifies the plural noun הֶעָרִים. The Masoretes (that is, the people who composed the Masoretic Text of the Hebrew Bible) indicated that the word הָאֵל --with the definite ...


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The simple explanation of the birth of Peretz and Zerach is that Peretz was born first. After Zerach stretched out his hand the midwife tied a red string on it figuring that he would be the first born. However he put his hand back in and Peretz emerged first. 38:30 וְאַחַר יָצָא אָחִיו אֲשֶׁר עַל יָדוֹ הַשָּׁנִי וַיִּקְרָא שְׁמוֹ זָרַח: Afterwards, his ...


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Rabbi Gil Student addresses the Rambam and Ramban's positions. The Ramban has been cited in other answers. An excerpt of the Rambam's position is below (Mishneh Torah, Hilkhos Melakhim 9:14) ...People in general are obligated by the Noachide code to establish courts to maintain justice. Since Shechem was unpunished for his crime, the city residents ...


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The Ibn Ezra chapter 37 verse 36 writes שר הטבחים. תמצא זה הלשון על הרג ועל בישול. ודברי המתרגם נכונים. We find the use of this word for killing and for cooking. And the words of the Targum are proper. The fancy edition brings instances of these usages. For the killing option he sends to Daniel 2 14 רב טבחיא די מלכא די נפק לקטלה לחכימי בבל. For the ...


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Rabbi Etshalom says that the brothers were out of sight of the pit and were waiting for the Yishmaelim. They did not see the Midyanim take him out of the pit. When Reuven came and found him gone, they did not know what happened either. In fact, some commentaries say that they would have weakened even more and had he been in the pit, (and Reuven pulled him ...


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Rashi's quote from the text is "את-אמתה" so his question must arise from within the quote or from the quote's relationship with the context. He may have been dissatisfied with understanding the quote as 'her handmaiden' because that would raised the following questions: 1) Why does the text specify who was sent? (It was 'only' a maidservant, after all. ...


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Here is what stuck with me in this Parasha: ( using Stone edition Chumash) Ch 34 v: 30 ' ... making me odious among the inhabitants of the land.' So, Yaakov was fearing the other residents of the land as well as their opinions..as they traversed, but then the men slew the city, note in Chapter 35 V5 " They set out and there fell a GODLY terror on the ...


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DanF got it right. "Tabach" means "butcher." Modern Hebrew has confused that with cooking a bit, a kitchen is called a "mitbach", again, old-fashioned cooks had to slaughter their own stuff. As for the Sar Hatabachim, Ramban says we don't know if his job was butchering animals, or if he was an executioner! (The latter would make sense as the guy has his own ...


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I'm guessing he was not quoting verbatim and he mixed two medrashim as I will show you. He also seems to have misquoted the one you are looking for. Here is a first quote from him. "More deeply, the Midrash in Breshit Rabbah converts Jacob's vow from a request for supplying his needs to an obligation that he accepted upon himself toward God. Thus: If God ...


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@Gershon Gold is correct that the term for cooking is בישול. Refer to the Targum and Peirush Yonatan on Breishit 43:16, where Yosef uses the term טבוח טבח. There, Peirush Yonatan says that this refers to "slaughtering" or "butchering" a goat. So, your original assumption seems correct that the Sar Hatabahim was the chief butcher. As to how the term "מטבח" ...


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Rav Chaim Yaakov Goldvicht ZT"L (Rosh Yeshiva of Kerem B'Yavneh) had an interesting explanation. For 20 years he was bothered by the question - for years, Yosef served as viceroy of Egypt, and sent no message to his father to tell him he was alive, and made no attempt to contact him. Why not? He gave the following explanation: Yosef thought that his ...


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Although you ask not to get hung up on the example, I think it must be addressed. ויעבור את אשר לו means that he was involved with bringing his possessions over the river. The fact that he was on one side of the river by himself basically implies he was making the last trip across himself or that he forgot something and went back. Chazzal told us it was the ...


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Targum Pseudo Jonathan 34:31 says that Simeon and Levi were using the city of Shechem as an example and a warning to any and all who would think of treating the daughters of Jacob in such a way. (This is echoed by the Yerushalmi Targum as well): And Shimeon and Levi answered, It would not have been fit to be said in the congregations of Israel that the ...


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Since a ger would not have received a portion of land with the Bnei Yisrael (entering after the 40 years in the desert), then he would not have been able to harvest his own crop. As a result, he would be among the needy who would not have a harvest to use to provide food. Therefore, the Bnai Yisrael are warned that they should make sure that he has enough to ...


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I would argue that the גֵּר is mentioned in Leviticus 19 and 23 above along with the עָנִי above because it was not uncommon for a convert to also be needy. The Talmud warns 36 times in Bava Metzia 59b against wronging a convert. So the warnings against treating a convert differently go back to the time of Moses. It is not difficult to imagine that if ...


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Sholom Mordechai Hakohen Schwadron (Hebrew: הרב שלום מרדכי הכהן שבדרון‎) (1912–21 December 1997) edited and published two famous mussar texts composed by his teachers — Ohr Yahel by Rabbi Leib Chasman and Lev Eliyahu by Rabbi Elyah Lopian. Our Rav quoted Rav Chasman as having stated that the malach was stating that this is his name. When an enemy general ...


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If I'm not mistaken, I believe the two verses in question refer to two different individuals, Dishon and Dishan. Some translations may incorrectly state both names as Dishan, but if you look at Bereshith 36, verse 21 you will see both names are listed among the seven sons of Seir, the Horite. But the best source, of course, is the Hebrew that spells it all ...


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See the lengthy Ramba"n discussion on Bresihit 34:13 He struggles with various aspects of this question, and why eventually Ya'akov cursed Shim'on and Levi's anger. There are three aspects to what Ramba"n states: He delves into a discussion of the responsibilities of B'nai Noach to establish a court and try people who violated certain crimes. Ramba"n lists ...


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Below are excerpts from Rav Shimshon Rafael Hirsch and his explanation as to why they reacted as they did. Note that Yaakov objected to this and did not accept their justification of "hora'as shah". See the full explanation in the 5 volume Hirsch Chumash. Rav Hirsch says on 34:25 Now the blameworthy part begins, which we need in no wise excuse. Had ...


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One suggestion is they killed the adult males because they should have applied the Noahide law of "Justice" on Shechem and did not. And which of the 7 Noahide laws did Shechem actually break? The immediate gut reaction would be that he broke the law of forbidden relationships but I am not so sure, as the normal "penalty" for raping a minor in Jewish law is ...


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The Ramban seems to have understood it as the second option: Ramban to Bereishis 12:6 אומר לך כלל תבין אותו בכל הפרשיות הבאות בענין אברהם יצחק ויעקב והוא ענין גדול הזכירוהו רבותינו בדרך קצרה ואמרו (תנחומא ט) כל מה שאירע לאבות סימן לבנים ולכן יאריכו הכתובים בספור המסעות וחפירת הבארות ושאר המקרים ויחשוב החושב בהם כאלו הם דברים מיותרים אין בהם תועלת וכולם ...


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I had the opportunity today to pose this question to a certain Rov. He said the fact that Yaakov had enough, either in the number of people or possessions, to be able to split into two actual camps was what Yaakov was praising Hashem for. Irrespective of whether or not he did and for what reason. Had there only been two people that split up, this would not ...


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The Rosh and Chizkuni (in his second explanation) and Daas Z'kenim answer that the maidservants' sons didn't bow, as they thought that they, as freemen, were more important than their mothers. That's why it says "bowed" in the feminine: only women bowed. [Presumably "and their children" in the verse refers to approaching.] Chizkuni's first explanation is ...


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He may be thinking of Bamidbar Raba, Naso 10:5, but that's about a different angel, the one that came to Manoach's wife. It says: והוא פלאי שם שמו המלאך פלאי "it's פלאי" - the angel set his name as פלאי (translation according to the Mat'nos K'huna)


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Sforno says that it shows that even though Yaakov knew, he didn't disown Reuven, because he knew that he did tshuvah immediately. Both Ramban and Radak say that because of what Reuven did, Yaakov had twelve sons, i.e. he did not have any more children after this. Additionally, the Gemara in Shabbat 55b (phrase 27 in Sefaria) says that he moved Yaakov's bed ...


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I don't have access to a humash now, but I believe a mefaresh said that the Torah is trying to show that despite the fact that Reuben did this terrible act, he is still counted among the twelve tribes of Israel.


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Part of Ramban's comment on Breishit 32:21 offers some insight to this. He says that when Ya'akov sent messengers with a huge gift for Esav, the verse explains part of Ya'akovs thinking where he uses the term "kaparah" - a bit of an unusual term, here. Ramba"n explains that he sent servants before him and gave "kofer nafsho" (loose translation - redemption ...


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Rashi himself asks and answers this question! On 32:9, he writes that his purpose is to provide a direct quote of Hashem for the sake of his argument/plea: ואלהי אבי יצחק: ולהלן הוא אומר (לא מב) ופחד יצחק, ועוד מהו שחזר והזכיר שם המיוחד, היה לו לכתוב האומר אלי שוב לארצך וגו'. אלא כך אמר יעקב לפני הקב"ה שתי הבטחות הבטחתני אחת בצאתי מבית אבי מבאר שבע, ...


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Rashi is saying that in this instance they followed Moshe even though it didn't make sense. That is why the verse emphasizes that they did it - they did it despite the fact that it wasn't reasonable. They didn't always behave that way, in fact right afterwards (v. 11) in this very story.


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See both Ibn Ezra and Seforno's explanations on 14:18. The term "Egyptians" in verse 18 means "the rest of them". Essentially, the two commentaries state that the Egyptians will realize that Pharoah's heart was hardened against God, and they will repent so that they wouldn't drown in the sea. But, it was God's will that Pharoah alone die in the sea. I have ...



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