Tag Info

Hot answers tagged

14

According to http://www.rci.rutgers.edu/~uzwiak/AnatPhys/Cardiovascular_System.html the heart touches the chest wall between the 5th and 6th ribs. So if this passage means that he literally stabbed him at the 5th rib, it would have been a very efficient and quick kill.


14

Indeed, a keen observation. This observation is made as well by Abarbanel and Malbim, who both explain that the first time, Shmuel ran to Eli, as he was Eli's servant and he was motivated to serve him properly. However, when he went to Eli, and it turned out Eli had never called him in the first place, he was a bit embarrassed. So the second time, he was ...


11

Rashi to Shmuel Aleph 15:3 explains that the Amalekites were sorcerers and were capable of disguising themselves as animals - and for this reason Shaul was commanded to kill even the animals. In his commentary to Devarim 25:19 he brings another explanation: The eradication of the memory of Amaleik had to be absolute, and even if animals remained alive they ...


9

This example does not seem to be one of Biblical errancy. Rashi was saying that the author of this particular work within the Bible chose a derogatory nickname, replacing Baal for the negative Boshet. (Or perhaps even contemporaries of Ish Boshet called him that.) Rashi was not saying that scribes edited out Ish Boshet and replaced the original Biblical ...


9

David's status after his anointing and before Shaul's death was actually, according to Megillah 14b, the subject of a halachic dispute between him and Avigayil. David himself held that he was a king for all purposes, and that therefore Naval (who had denied his men food and insulted him - I Sam. 25) was a rebel against the monarchy and could be put to death ...


9

"The box in which the Philistines sent a gift to the G-d of Israel was placed next to it" (Bava Basra 14a). To expand on Shalom's answer: The basic reason that the Philistines made these particular images is that these were the plagues they had been struck with (I Sam. 5:6 and Rashi there). Malbim (to 6:4-5) explains that the Philistine "priests and ...


9

M'tzudos quotes Rabi Yochanan as saying that that spot is particularly dangerous because of the presence there of the liver and gallbladder.


9

The Chidushei HaGriz (§ 161) comments that the narrative between Shmuel and Shaul is a basis for the Rambam's opinion in 6:4. In verse 18, Sh'mu'el says that Sha'ul was told to destroy אֶת-הַחַטָּאִים אֶת-עֲמָלֵק: And the LORD sent thee on a journey, and said: Go and utterly destroy the sinners the Amalekites, and fight against them until they be ...


8

As you said, Ralbag (and most of the commentaries) understand this to be talking about statues of some kind. (Metzudas David to 5:8 also cites this as a second explanation.) So according to that view of things, David had nothing against the blind and lame people any more than against any of the other Jebusites. Metzudas David's first explanation (to 5:6), ...


8

The Hebrew is משתין בקיר, mashtin b'kir. Mashtin is used frequently in the Talmud for "urinate", and kir is wall. So David is saying "there won't be left alive even one thing-that-urinates-against-the-wall." The classical commentaries say that means either a male human being, or a dog. Either way, it was intended as a disparaging reference. Many English ...


8

Basically the answer would be the same as an answer to a question how do we distinguish reality from a dream. The realness of a prophecy would be overwhelming. Rabeinu Crescas addresses this question in his book "Ohr Hashem" (Maamar 2, Rule 4, Ch. 3). וזה, שכמו שיש יתרון להרגש החוש על הרגש הדמיון, שבעבורו יודע המרגיש והוא ער, שאיננו מרגיש בדמיון לבד, ...


8

Kli Yakar - Shmuel 2 says he was called Hachiti, either because he was a convert from Chais or he lived amongst the Bnei Chais. Either way he was a Jew.


7

This is discussed, of course, by Abarbanel, first thing in Sefer Shmuel. An initial glance at the names of the books of Tanach shows us that the books are not necessarily named for their authors, especially in this case being that Shmuel clearly did not author a large portion of Sefer Shmuel. Rather, books are named for their content. There are two ways to ...


7

Perhaps you wouldn't know, without someone to educate you. Ramchal, Derech Hashem, 3:4:3: הנה אפשר שיגיע גילוי ממנו ית' אל אדם והוא לא יכיר בו כמו שיכיר הנביא אלא יחשבהו בא מן המורגשות עד שיגבר עליו השפע הנבואיי ואז יכיר הענין כמות שהוא באמת. ומן המין הזה היתה קריאת ה' לשמואל שלא התנבא מתחלה ולא שפע עליו השפע אלא שנגלה עליו קול כקול מורגש ולא השיג בזה ...


7

http://vbm-torah.org/archive/shmuel/79shmuel.htm The Radak rejects such an explanation, saying: "He saw from upon the roof that she was bathing in her house." This understanding is reasonable, both because the roof was already mentioned at the beginning of the verse, and because if the words "from the roof" relate to Bat-Sheva's bathing, it ...


6

According to Divrei HaYomim 1 8:33 and Divrei Hayomim 1 9:39 his real name was Ashba'al. ונר הוליד את קיש וקיש הוליד את שאול ושאול הוליד את יהונתן ואת מלכי שוע ואת אבינדב ואת אשבעל The Radak explains why he is called Ish Boshes since his name ended in Ba'al it was translated to Boshes, and according to Rashi it was changed to Boshes as a deragortory to ...


6

Targum Jonathan consistently translates this phrase (it also appears a few times in I and II Kings) as ידע מדע, "one who knows knowledge." Rashi explains that he gets this from the Hebrew by taking משתין as related to משית, "arranges" or "sets," so that it can be translated as "one who arranges [his thoughts] in the walls of his heart" - i.e., an adult with ...


6

Malbim (I Shmuel 1:1) believes that "ויהי איש אחד" specifies that this man is unique in purpose (מיוחד). [He gets this idea from a midrash that I unfortunately cannot find.] Here, Elkana is "uniquely destined" as Shmuel's father. The other example Malbim brings is from Shoftim 13:2: "ויהי איש אחד מצרעה", referring to Manoach. Manoach was not necessarily a ...


6

Presumably he thinks he's speaking to Eli. Malbim explains accordingly: Shmuel's "Hineni" in v. 4 is to tell Eli, "I'm not sleeping!" and then he runs over to see just what Eli wants from him. The second and third times, then (vv. 6 and 8), he doesn't need to repeat this phrase, because Eli already knows he's awake; he just goes over and says, "I am here ...


6

Gen. 1:5 states: ויקרא א-להים לאור יום, ולחשך קרא לילה "G-d called the light 'day', and the darkness He called 'night.'" So the name of Hashem is omitted in the second half of the verse. This leads R. Elazar to comment (Bereishis Rabbah 3:6) that "G-d does not associate His name with evil, only with good."


6

Both RaDaK and Malbim understand that David was not telling Shelomo to execute Shime'i outright, but each saw it to be done differently: RaDak writes( on MelakhimI 2:8): ירד לקראתי - שאמחול לו ונשבעתי לו שלא אמיתנו, אף על פי שנשבעתי לו שלא אמיתנו, חייב מיתה הוא, ולשמור שבועתי לא תמיתנו, עד שתמצא לו עלה ועון וסבב אתה הדבר שיבא לידי עון, שיהיה לך דין ...


6

In Shmuel 1 chapter 8 vs 6 Rashi explains that the problem with the request wasthe fact that they said 'to rule over us like all the nations'. The Radak there explains that it was apparent they made their request as a complaint, not that they were looking to be mikayem the mitzvah of appointing a king.


6

Rashi says that the writing of the word with the aleph removed was to connect "request" and "child/birth" your request: (שלתך, instead of שאלתך). The ‘alef’ is missing to expound in this word an expression of ‘children,’ as in Deut. 28:57: ובשליתה “and against her young, which came out, etc.” Other meforshim (Metzudat Tziyon, Metzudat David, Radak) ...


5

בליעל appears many times in Tanach and appears to be a compound word: בלי (=without) and יעל. Three possible meanings are given here: בלי יעל where יעל derives from the root ע-ל-ה = to go up. The people are 'without going up' implying they will go down to Gehonim. בלי יעל where יעל derives from the root י-ע-ל = purpose (like the words הועיל and תועלת). ...


5

To begin with, Saul only ordered the execution of Achimelekh's Beit Av( Samuel I 22:16): ויאמר המלך, מות תמות אחימלך: אתה, וכל-בית אביך And the king said: 'Thou shalt surely die, Ahimelech, thou, and all thy father's house.' The massacre at Nov was Doeg's own initiative( ibid. 22:18-19): ויאמר המלך, לדויג (לדואג), סב אתה, ופגע בכהנים; ויסב דויג ...


5

Sefer Moshav Zekeinim end Parshas Beshalach brings it in the name of a Medrash, however does not indicate where this Medrash is.


5

So I found that MhrSh"A and Eyun Jacob each offer answers. MhrS"A says that David saw her thigh from 3 parasangs away. So she did not do it in front of him, rather it was a more incidental occurence. Abigail probably thought that she was sufficiently secluded. E"J says that Abigail, sensing the tension between her husband Nabel and David, uncovered herself ...


5

Rabbi Yechezkel ben Yehuda Landau (known as the Noda Beyehuda) in his work Doresh Letziyon, Derush 5 (new print p.46-47) poses this question. He takes the view that Shmuel Hanavi was allowed to kill Agag because of the principle of 'Aseh docheh lo saaseh'. The mitzva to kill Amalek (particularly, as he was the last living Amalekite at the time,) superseded ...


5

The Gemara in Kiddushin says that he was Jewish - Kiddush 76b: אמר רב יהודה אמר רב כדי שתהא זכותן וזכות אבותם מסייעתן והאיכא (שמואל ב כג, לז) צלק העמוני מאי לאו דאתי מעמון לא דיתיב בעמון והאיכא (שמואל ב כג, לט) אוריה החתי מאי לאו דאתי מחת לא דיתיב בחת (Summary) As a member of Dovid's army, Uriah had impeccable lineage. He was called "Hachiti" ...


5

I think the answer to this question lies in how Shmuel chose to rebuke the nation. In chapter 12, Shmuel recaps the mistake that the Jewish people have made in requesting a king. In verse 17, he tells them the following: הֲלוֹא קְצִיר-חִטִּים, הַיּוֹם--אֶקְרָא אֶל-יְהוָה, וְיִתֵּן קֹלוֹת וּמָטָר; וּדְעוּ וּרְאוּ, כִּי-רָעַתְכֶם רַבָּה אֲשֶׁר עֲשִׂיתֶם ...



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