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13

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: ...


8

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) ...


7

The Vilna Gaon here answers this problem according to what the gemara teaches in several places (e.g. Pesachim 40b) - "Go! Go!" we say to the Nazir, "Go around! Go around! Do not go close to the vineyard!". And as we know Shimshon was a Nazir, and behold, it says "and they came until the vineyards of Timnas". Therefore Shimshon did not go with them but ...


7

"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 ...


6

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 ...


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) ...


3

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 ...


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

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 ...


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

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

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 ...


2

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

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 ...


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.



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