Tag Info

Hot answers tagged

15

Your question is based on an incorrect supposition. Archaeology has shown that the typical Israelite dwellings during the Iron age were two floors with animals living on the bottom floor. See here: http://en.wikipedia.org/wiki/Four_room_house Here's a picture of a model of what they think they looked like: ...


12

Gitin 57b says that the grandchildren of Sisra taught children in Yerushalayim. Rabbi Tzadok HaCohen in Poked Ikrim - Os 5 - page 36 - line 3 - second columm says that this Gemara, according to the teachings of הרמ"ע is talking about grandchildren that came from the relations Yael had with Sisra. I do not know whether she had a son or daughter nor whether ...


9

The source is Gemara Nazir 23b: אמר ר"נ בר יצחק גדולה עבירה לשמה ממצוה שלא לשמה והאמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ובמצות אפי' שלא לשמן שמתוך שלא לשמן בא לשמן אלא אימא כמצוה שלא לשמה דכתיב (שופטים ה, כד) תבורך מנשים יעל אשת חבר הקני מנשים באהל תבורך מאן נשים שבאהל שרה רבקה רחל ולאה א"ר יוחנן שבע בעילות בעל אותו רשע באותה שעה שנאמר (שופטים ה, כז) ...


8

"What might Yiftach have had in mind when he talked about something coming out of his house?" I believe he had in mind that a male member of his family, i.e. one of his sons, would come to greet him. Notice his wording "וְהָיָה לַיהוָה וְהַעֲלִיתִיהוּ עֹלָה", which the commentators translate "It will be for God or I will bring it as an olah offering (if ...


7

In Maayan Beis Hashoeivah 31 7, Rabbi Shwab asks this very question and suggests that perhaps Midyan was a tremendous nation or perhaps two nations, and only the ones under the jurisdiction of the five kings living on the border of Moav were killed, leaving the Moavites near Egypt alive. He also answers with this idea how Pinchas would wage war against his ...


7

This primary source for this story is actually it's own book, The Book of Judith (English Translation, Chabad Summary). Chapter 13: So Judith was left alone in the tent , with Holofernes stretched out on his bed, for he was overcome with wine... She went up to the post at the end of the bed, above Holofernes' head, and took down his sword that hung ...


6

This article gives a pretty traditional rendering of the story, but it also gives a little bit of insight as to why the story is neither widely known, nor, or more accurately, widely known in some accurate and standard form. The latter point, in a nutshell, or so they claim, is because the only remaining text of the Book of Yehudith is an inaccurate Greek ...


6

Pirke Avot 1:1: Moses received the Torah from Sinai and gave it over to Joshua. Joshua gave it over to the Elders, the Elders to the Prophets, and the Prophets gave it over to the Men of the Great Assembly. That "a generation arose" does not have to mean every single person after Joshua. It could be that most but not all did not know Hashem (but you ...


6

Excellent question. Back in an agricultural society, people had animals around. So he was thinking it would be a cow, sheep, or goat. Nonetheless, the Talmud said he should not have taken that oath -- what if it was a horse or donkey? (Which can't be used as a sacrifice.) Some Christians took this story as a message "oh, always fulfill your oaths." The ...


5

This is indeed what Rabi Yochanan says in maseches Sota 10a.


4

This is a good article, and it brings sources that Pinchas of these parashiyos is the same as the Pinchas of Shoftim.


4

The Mishnayot in the last chapter of Zevachim outline the journey of the Tabernacle. When the Jews arrived in Israel: The Tabernacle was in Gilgal for the 14 years of capturing and dividing the land. It then moved to Shiloh for 369 years. When Shiloh was destroyed (I Samuel 4), the Tabernacle was moved to Nov until it too was destroyed (I Samuel 22:19) ...


4

The people wanted a king so that they could more closely resemble the other nations (Sh'muel I, 8:5,20; Radak ad loc.). This motivation made their desire for a king contemptible (Sanhedrin 20b; Sh'muel I, 8:7-8; cf. D'varim 17:14-15), despite the fact that, according to some opinions, there is a biblical obligation to appoint a king (see the dispute in ...


3

Rabbi Shlomoh Aviner writes this in regards to how Devorah was appointed: Her unique appointment is explained by the Tosafot in the following way: 1. She was a prophetess who received a unique prophetic ruling (Tosafot on Niddah 50a). 2. She was willingly accepted by The Nation of Israel for this reason (Tosafot on Baba Kamma 15a). In fact, an ...


2

The answer is in their story in Shoftim. Barak didn't want to be a Shofet unless Devorah agreed to lead with him. Shoftim ch 4 8 But Barak said to her [Devorah], “If you will go with me, I will go; if not, I will not go.” 9 "Very well, I will go with you,” she answered....


2

Judges – Chapter 9 The Rise and Fall of Avimelech The curse was that those who rely of improper leaders will eventually be destroyed by those leaders. Note that Gideon was Yerubaal (because he destroyed the idol) and Yosam is another transliteration of Jotham. Thus "curse" of Yosam was that he declared that the people of Shechem would be punished by being ...


2

The biblical commentator Rashi (Rabbi Shlomo Yitzchaki) explains the following (from the chabad.com website): On verse 8 the trees went forth: This is allegorical. to the olive tree: Referring to Othniel the son of Kenaz from the tribe of Judah, which is called an olive tree, as it says, (Jer. 11:16) “Like a fresh olive tree, beautiful in form, etc.” ...


2

Exodus 6:25 seems to speak of the birth of Pinchas before the Exodus. In terms of entering the land of Israel, the Ohr haChaim writes that the decree of death extended from people who were age 20-60, not the ones younger and not the ones older. So Pinchas may have been a young lad at the time of the spies, and the decree would not have extended to him.


2

R' Chaim Vital in Sha'ar HaGilgulim writes that Tola's soul was an incarnation of Haran's soul, as was Aharon HaKohen and Shmuel HaNavi (Hakdama 36). The Yalkut Shimoni notes that we can learn a lesson from the list of shoftim: all of the tribes except Shimon had a representative among the shoftim or kings. This was a consequence for the tribe's involvement ...


2

See Seder Hadoros (2719) for some information. He quotes Gilgulie Neshamos by R' Menachem Azarya Mipano) that he was a gilgul of Binayhu ben Yehuyada who brought the Shamir worm to Shlomo Hamelech (see Gittin 58a); thus the name תולע (lit. worm), and his location being Shamir. There is a bit more discussion about him here, here, and on wikipedia.


2

I challenge your assumption that no one knew. Consider this episode (Judges 15:9-20): 9 Then the Philistines went up, and pitched in Judah, and spread themselves against Lehi. 10 And the men of Judah said: 'Why are ye come up against us?' And they said: 'To bind Samson are we come up, to do to him as he hath done to us.' 11 Then three thousand men of ...


2

There are some other places where יושבי is used similarly. In Josh. 17:7 ישבי עין תפוח is used as a geographical marker, and in v. 11 there seems to be a distinction between the cities and their inhabitants: בית שאן... ויבלעם... ישבי דאר... וישבי עין דר... וישבי תענך... וישבי מגדו. But that just strengthens the question as to what this difference means. ...


2

From Targum, and Rashi in his name, and Radak and Malbim, it seems implicit in his words לה׳ ולגדעון that he was referring to his sword, meaning victory, with their response the proof to this, as Radak points out. See also pasuk 14 there where the expression חרב גדעון was used as phrase concerning the prophetic dream about his victory.


2

In order to annul a vow, there must be a reason to annul it. Usually, that reason is of the form, "If I had known XYZ, I never would have taken that oath!" The 9th perek of Masechet Nedarim discusses annulling vows using the reason that something happened after the oath was taken which, had the person who swore known it would happen, he wouldn't have sworn ...


1

The Malbim says that they could not release their oath since they had an alternative solution which was the scenario that they enacted.


1

No.The stories in Shoftim are mostly not chronological. And Rashi points out (on his commentary there) that Micha lived in the beginning of the Shoftim era: "ויהי איש מהר אפרים" - אף על פי שנכתבו שתי פרשיות הללו בסוף הספר של מיכה ושל פלגש בגבעה בתחלת השופטים היה בימי עתניאל בן קנז שנאמר (לקמן יח לא) וישימו להם את פסל מיכה וגו' כל ימי היות בית אלהים בשילה ...


1

From Hidabroot. Rabbi Menashe Yisrael explains that Yehoshua was compared to the moon, however the Shoftim after him were compared to the stars. Just like stars do not get their light from the moon, or from each other, so too Yehoshua did not shine a light upon a new leader. שאילתך, היה מקום לשאול, גם בנוגע לתקופת השופטים, למה לא התנבאה דבורה למי למסור ...


1

Rashi on Benjamin's blessing says that his being a "wolf that will tear", alludes in part to the incident at Gibeah, wherein Benjaminites raped a woman to death.



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