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6

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


4

According to Nazir 4b, Samson, having a special form of nezirut (Nazirite status), was allowed to become tamei (ritually impure or "unclean") even though the typical nazirite vow would preclude such a leniency: נזיר שמשון מותר ליטמא למתים שכן מצינו בשמשון שנטמא A nazir shimshon is allowed to become impure via [contact with] the dead, for we find by ...


3

Samson was not a nazirite in a complete sense, for he never took a nazirite vow.It was merely that the angel caused him to be separated from impurity. What were the laws applying to him? He was forbidden to drink wine and cut his hair. He was, however, permitted to incur impurity due to contact with the dead. This concept is a halachah transmitted by ...


2

The Gemoro Sotah 9b says תחילת קלקולו בעזה דכתיב (שופטים טז, א) וילך שמשון עזתה וירא שם אשה זונה וגו' לפיכך לקה בעזה דכתיב (שופטים טז, כא)) ויורידו אותו עזתה  The beginning of his destruction occurred in Gaza as it says in Judges 16 (1) “And Samson went to Gaza, and saw there a harlot, and etc.”, therefore he was afflicted in Gaza as it says ...


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

Ramban (see the translation in Judaica press Shoftim pages 367-371) has a big discussion about the matter. One should note that he explicitly states that this is not the same as the case of S'dom since it was only a small group of people who just wanted to "enjoy" immorality. Ramban states that some of them were "baalei Givah". The rest of Bnai Yisrael ...


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

On a peshat level, Yiftach (see Shofetim 11) was not exactly the most educated or refined of individuals. 1) He was the son of a harlot (pasuk 1) 2) He was a gang leader of a group of no-goodniks (pasuk 3) who was only brought back and promoted because a tough guy was needed (pasuk 8). 3) He is not theologically sophisticated, and in speaking to the king ...



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