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7

Lubavitcher Rabbi Zatzal explains that Rashi says that תנין is a snake since further in Posuk 7:15 it says וְהַמַּטֶּה אֲשֶׁר נֶהְפַּךְ לְנָחָשׁ תִּקַּח בְּיָדֶךָ, obviously it turned into a snake. He leaves open the question as to why the Pasuk refers to it as a תנין if it is a snake. Tiferes Yisrael says that the hidden letters of Nachash are תנין. נ"ן ...


7

In fact, there is no contradiction between Midrash Tanchuma and Vayikra Rabba. Both maintain that Chur died on the first day, rather than the second. Tanchuma siman 19 reads: וירא העם כי בושש משה בא שש שעות. נתכנסו ארבעים אלף שעלו עם ישראל ושני חרטומי מצרים עימהם, ושמותם יונו"ס ויומברו"ס, שהיו עושין לפני פרעה כל אותם כשפים, כמו שכתוב: ויעשו גם הם ...


6

They told him that Yaakov left a request of him to forgive the brothers and not take revenge on them as recorded in the next passuk. Rashi is saying that Yaakov never suspected Yosef of harboring vengeful thoughts, And never left this command. However the brothers misrepresented the truth in order to guaranty themselves peace. They apparently did suspect ...


6

Very interesting question! However, Rashi is relying on the Midrash in Bereshit Raba (75:4): מלאכים - אלו שלוחי בשר ודם. ורבנן אמרי מלאכים ממש. Rashi interpreted as Rabanan that the meaning is actual angels, not messengers.


5

The source for this is the Chida in Shem HaGedolim letter Shin:7


5

Apparently although the Mechilta understood the prohibition to be kidnapping it still recognizes the literal meaning of theft. This is implied by this mechilta and also somewhat implied by this mechilta.


5

Mosef Rashi is a modern invention from printers who collect Rashi's writing from other Masechtos which would add insight to the sugya at hand. As such they are Rashi's own words (or Rashbam or the like when quoting from certain masechtos) but not any new found work of his. It's the same old Rashi. So if Tosafos have anything to say about, it would usually ...


5

Chida in Shem Hagedolim (page 7 of the file) quotes Seder Hadoros, who says that the commentary on Iyov isn't from Rashi. On that same page he also quotes someone who claims that none of the commentary on Neviim is from Rashi, although he disagrees with that.


5

The difficulty in understanding the Rashi on a simplistic level is that no sacrifice atones for intentional sin. However, if you look at the actual text of the Midrash which Rashi is basing himself off of (Bamidbar Rabba 13:14), the atonement of this sacrifice was for something much more specific. The Medrash recounts how Yehuda was responsible for dipping ...


4

The Y'fe Soar (commentary to the Midrash Raba 89:6) explains that Pharaoh saw the interpretation of the dream in the dream itself but forgot it. Since this interpretation didn't remind him of the one he'd seen, he knew it was wrong. Y'de Moshe (commentary to the Midrash Raba there) explains that this interpretation didn't fit the dream very well, to ...


4

It's pure geometry. The simplest example of this in 3D is that the surface area of a hemisphere is double the surface area of a flat circle, so if you grow things on the surface you have double the area (wikipedia.org/wiki/Sphere). Area of circle = pirr Area of curved part of hemisphere = 2*pirr EDIT: Obviously, this is just a simple example to ...


4

The Ramban says that Moshe's intention was that the substance used for idolotry should end up vomited or defecated out, further humiliating it. But he also quotes the Talmud's reason as brought in Rashi approvingly. In terms of Rashi's answer, of course the primary similarity is the drinking of water to bring out something that is otherwise unknowable ...


4

Rashi on Chumash channels midrashic works, selecting those midrashim that fit his stated criteria and reworking them to form a commentary. Rashi has favored midrashim on different chumashim. On sefer Shemot, he channels the Mechilta, which is a midrash composed on Shemot. Indeed, follow your link to Shemot 12 and see how many of his sources are from the ...


4

According to the אור החיים הקדוש as quoted by the Chida, it means Rashi is quoting his Rebbe, Rebbe Yitzchok Haleivi. It would be acronym for למורי ורבי יצחק הלוי. Also see the biography on Rashi. In this Rashi he is saying that his Rebbe Reb Yitzchok says it this way, that cut down nails allow you to keep more and plucked nails must leave only four or ...


3

According to the Babylonian Talmud, b. Pesahim 10:1, IV.34.A (Folio 111A), the meaning of "darkness" is in reference to demonic power. In the following passage cited, the literal allusions to tree shade are in reference to invisible darkness (demonic power), which is "darkness." Please click the image to enlarge. Conversely, the Talmud makes reference in ...


3

Tehilim is like (lihavdel) poetry it can be interpreted differently and the author had all the meanings in mind see Rashi on 23.2 ...David recited this psalm in the forest of Hereth (I Sam. 22:5). Why was it called Hereth? Because it was as dry as a potsherd (חרס) and the Holy One, blessed be He, moistened it with the good of the world to come (Mid. ...


3

I heard the following approach from R' Rivlin, Mashgiach of Kerem b'Yavneh. Pharaoh was looking for more than just a clever interpretation based on the art of dream interpretation - he was looking for an interpreter who showed himself to know what the dream was and meant. Pharaoh made slight changes in his relating of the dream, and Yosef identified this ...


3

Rashi to Exodus (2:5): על יד היאור. אצל היאור, כמו ראו חלקת יואב אל ידי (שמואל-ב יד, ל.), והוא לשון יד ממש, שיד האדם סמוכה לו. ורבותינו דרשו, (סוטה יב:) הולכות לשון מיתה, כמו הנה אנכי הולך למות, (בראשית כה, לב.) הולכות למות לפי (צ) שמיחו בה, והכתוב מסייען, כי למה לנו לכתוב ונערותיה הולכות I'm not clear on his exact intent, but it is evident that "yad ...


3

Rav Moshe Shapira explained this as part of a broader approach to the difference between the philosophy of Avraham and that of Shem. To summarize, Shem was an ascetic, and believed in spirituality divorced from physicality. His Torah was the Torah of pure spirituality which does not involve the physicality. He is, therefore, the authority on the ...


3

He asked: "is there a place for a spend-the-night." Lin is a noun. It means "one night's lodgings." She replied: "there is a place to lodge." Lun is a verb, "to lodge."


3

It is apparent from 15:16 which you quote that Emorite is the nation chosen to represent all the nations of Caanan. In fact in the artscroll English chumash it says as much. The Medrash Rabba that Rashi 48:22 is quoting goes further and darshans that which I took from the hands of the Emorite as meaning from Chamor the father of Shechem. The medrash asks ...


3

Rashi in Sanhedrin 30a says: בעל החלום. שר המראה חלומות בלילה The Master of Dreams is some sort of celestial messenger in charge of what you see when you dream. On the other hand, Chazal (Brachot 55b) knew that you tend to dream about what you thought about during the day. אין מראין לו לאדם אלא מהרהורי לבו So possibly this Master of Dreams is ...


3

It's a רש"י in שבת on Daf :י"ג that says: והספר. כל כתבי הקודש תורה נביאים וכתובים פוסלין תרומה במגען


3

I will suggest an original answer only because all the sfarim I checked don't address this. Some of the sfarim (see Nachlas Yaakiv for instance) did however raise the point why Rashi in passuk 6 found it necessary to bring an example of murder, whereas he did not bring an example of the giluy arayos. What I think Rashi means is that the general mood that ...


3

It's called המתרגם. The reason it's hard to find is because it is not consistently printed in the same place in all masechtos. Check before and after the Maharsha, that's usually where the printers found place to squeeze it in. The standard Vilna 'Shaar Blaat' mentions it's collation at the bottom of side two in the section ומלבד כל אלו הוספנו by number 15, ...


2

I think there is a theme in the naming of Leah's and Rachel's children which follows a broader motif. Rachel desires nothing more than to have children, and that is withheld from her. She names her child accordingly, that she should have another child. Her naming the children of Bilhah also follow this theme - the names have to do with having children. ...


2

The Rashbam on that verse says that he is actually named after the prior verse (30:23) - G-d has taken away my reproach., but she changes the Alef to a Yud to ask for another son. So the main name is about taking away the negativity of not having any children, but one letter is changed in order to add the request for a second son as an addition. In Chabad ...


2

The name Yosef as it relates to his being nothing more than an enabler to his brother's existence is actually quite personal and telling. His youth was spent caring for his brothers. We see he put himself in danger to go check on his brothers at his father's request. And most importantly we find him caring for and providing for his brothers in Mitzrayim. ...



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