Hot answers tagged tanach
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1) Didnt Moshe Rabbeinu get divorced from Zipporah? See Rashi Bamidar 12:1, על אודות האשה: על אדות גירושיה. Sounds like he divorced her. I dont think this shittah is universal though. Still looking for more sources.
Tosafos in Yevomos 62:a dichsiv says that possibly he wrote her a Get.
2) Pirkei d’Rabbi Eliezer (chapter 30) brings down the following story ...
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You mentioned this verse in passing, but as far as I can tell, it provides complete and convincing proof that G-d is known by multiple names.
Exodus 6:2-3, from Mechon Mamre:
וַיְדַבֵּר אֱלֹהִים, אֶל-מֹשֶׁה; וַיֹּאמֶר אֵלָיו, אֲנִי יְהוָה.
וָאֵרָא, אֶל-אַבְרָהָם אֶל-יִצְחָק וְאֶל-יַעֲקֹב--בְּאֵל שַׁדָּי; וּשְׁמִי יְהוָה, לֹא נוֹדַעְתִּי לָהֶם
...
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In the Haftorah of Parshas Ki Sisa (Malachim Aleph 18:20-39) when Eliyahu is on Har HaCarmel and he is waiting for the priests of Baal, he watches them as they pray to their god to rain fire upon their sacrifice. When none is forthcoming, Eliyahu tells them (verse 27) to "Call with a loud voice, for he is a god. [Perhaps] he is talking or he is pursuing ...
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The only divorce I can find in Tanach al pi peshat is Avraham's divorcing Hagar. The verse (Genesis 20:10) says:
גָּרֵשׁ הָאָמָה הַזֹּאת, וְאֶת-בְּנָהּ
Cast out this bondwoman and her son.
The word used is גרש which is the word used for divorce generally in Tanach (eg. Leviticus 22:13) and it seems to be the peshat here because we never hear of Hagar ...
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There is an excellent book by Yehuda Radday and Athalya Brenner, entitled On Humor and the Comic in the Hebrew Bible (JSOTS Series; Continuum International Publishing Group, 1990). I don't have a copy on hand, so I cannot provide you with the relevant page numbers, but the sorts of issues that they explore are whether or not, and to what extent, Jonah is a ...
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The Talmud (Megillah 14a) writes:
הרבה נביאים עמדו להם לישראל, כפלים כיוצאי מצרים, אלא, נבואה שהוצרכה לדורות - נכתבה, ושלא הוצרכה - לא נכתבה.
Many prophets arose for the Jews: more than twice the number of Jews in the Exodus [1200000, but this language is likely meant to be understood as a really, really big number]. However, those prophesies ...
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If a man and a woman married to a different man have sexual intercourse, they are both liable to the death penalty by strangulation (Leviticus 20:10; Mishna Sanhedrin 11:1).
The death penalty has not been administered since the Sanhedrin left their court room on the Temple mount in the years preceding the destruction of the Second Temple in Jerusalem (nor ...
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In "What's in a Name", the English translation of Zusha Wilhelm's sefer "Ziv HaShemot", the following is stated:
1) Some say that one may name a male child after a female. (See Bris Avos 8:37; See also Koreis HaBris, Posach Eliyahu, note 8; See Kuntres HaShemos (revised edition), Vol 7, p. 10; See Sefer HaBris, p. 313; See the Midrash on Pinchas (13:12) ...
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First, I would suggest you read a bit about the history of the biblical text, its redaction, etc. It's important to understand the role played by the Masoretes in the making of the Masoretic texts which are used today, such as the Aleppo Codex.
What is the source (talmudic or otherwise) for this concept?
Traditionally, there were a number of different ...
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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 ...
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The Midrash (Bereishis Rabba 37:7) explains why in the times of Tanach, people would come up with "new" names based on events surrounding the birth, whereas nowadays we name people after the previous generations:
רבי יוסי אומר: הראשונים על ידי שהיו מכירים את ייחוסיהם היו מוציאין שמן לשם המאורע, אבל אנו שאין אנו מכירים את ייחוסינו, אנו מוציאין לשם ...
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Pharoh changed Yosef's name to Tzofnas Paaneach. ויקרא פרעה שם יוסף צפנת פענח Breishis 41:45.
Nevuchadnetzar changed the names of Daniel, Chananya, Mishoel, and Azarya to Belteshazzar, Shadrach, Meshach and Abed-nego respectively. (Daniel 1:7)
In practically every time Yehoshua is mentioned after his name was changed it says Yehoshua so I believe that yes ...
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Rabbi Re'uven Brauner wrote a pamphlet indexing verses used in prayer called "Shimush Pesukim" (in halakhah.com): http://halakhah.com/rst/pesukim.pdf
However, the specific verse you quoted is not found in that index (nor do I remember it), except for a haftarah.
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No. All information about how to identify who a Jew is comes from interpretation of Tanach according to the tradition we've received from our rabbis over the millennia. None of it is explicitly in Tanach, which seems to be what you're seeking. For more on verses so interpreted see answers elsewhere.
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Wikipedia has two great lists. Very thorough - just filter out the New Testament...
No midrash though - it's very pshat.
http://en.wikipedia.org/wiki/List_of_minor_biblical_figures,
http://en.wikipedia.org/wiki/List_of_major_biblical_figures
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It's difficult to understand what you mean by "clear definition", as the Quranic verses you provide give descriptions of what God is or is not, but not really a definition of God as a whole being necessarily.
The revealed texts (Torah and the later Scriptures) do not deal too much with theology in general - certainly not in any systematic manner. Jewish ...
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In the Song of Songs (4:9):
לִבַּבְתִּנִי, אֲחֹתִי כַלָּה; לִבַּבְתִּנִי בְּאַחַת מֵעֵינַיִךְ
Thou hast ravished my heart, my sister, my bride; thou hast ravished my heart with one of thine eyes
The Torah Temimah, based on a statement in the Talmud Yerushalmi comments:
לפנים בעת שהיו נוהגות הנשים ללכת עטופות היו מגלות רק עין אחת כדי לראות ...
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The source of this statement is Berachot 11b:
R. Huna said: For the reading of Scripture it is necessary to say a benediction, but for the study of the Midrash no benediction is required. R. Eleazar, however, says that for both Scripture and Midrash a benediction is required, but not for the Mishnah. R. Johanan says that for the Mishnah also a ...
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I have no source for the following claims, so please consider this like an extended comment more than an official answer.
Today when people write books, they choose titles for them, which are printed on the title page before the text. In biblical times, I doubt this was the case. Still, though, a title is necessary for when people refer to the book in ...
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The Radak wrote Sefer HaMichlol (available on HebrewBooks) in order to make it easier for a person to learn grammar.
Another good grammar book to read is Sefer Mo'znayim by Ibn Ezra. In the title page, Rabbi Wolf Heidenheim says that there is no better Hebrew grammar book than it. I also found this pdf which has the book newly typeset and easier to read.
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After perusing the Tanach to confirm, I have some found some answers to this question:
First, Shlomo definitely had contact with both his parents. He was anointed by Nathan and Zadok, at David's command, in I Melechim 1:32-34. There must have been some contact time between then and when David charged him with farewell instructions in Chapter 2. As for ...
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From http://en.wikipedia.org/wiki/Nineveh:
Nineveh was an ancient Assyrian city on the eastern bank of the Tigris River, and capital of the Neo-Assyrian Empire. Its ruins are across the river from the modern-day major city of Mosul, in the Ninawa Governorate of Iraq.
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The Ibn Ezra, in his commentary to Bereishis 2:25, gives the following examples:
Bereishis 2:25-3:1:
כה וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים, הָאָדָם וְאִשְׁתּוֹ; וְלֹא, יִתְבֹּשָׁשׁוּ.
א וְהַנָּחָשׁ, הָיָה עָרוּם, מִכֹּל חַיַּת הַשָּׂדֶה, אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים; וַיֹּאמֶר, אֶל-הָאִשָּׁה, אַף כִּי-אָמַר אֱלֹהִים, לֹא תֹאכְלוּ מִכֹּל עֵץ ...
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The verse immediately following Joshua's miracle states:
וְלֹא הָיָה כַּיּוֹם הַהוּא, לְפָנָיו וְאַחֲרָיו, לִשְׁמֹעַ יְהוָה, בְּקוֹל אִישׁ: כִּי יְהוָה, נִלְחָם לְיִשְׂרָאֵל.
And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man; for the LORD fought for Israel. (Joshua 10:14)
So it would seem it ...
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There are no explicit biblical proofs for this. However, there is a fairly famous statement in the גמרא in .כתובות קיא:
רבי יוסי ברבי חנינא דאמר ג' שבועות הללו למה אחת שלא יעלו ישראל בחומה ואחת שהשביע הקדוש ברוך הוא את ישראל שלא ימרדו באומות העולם ואחת שהשביע הקדוש ברוך הוא את העובדי כוכבים שלא ישתעבדו בהן בישראל יותר מדאי
This דרשא from a פסוק in ...
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It was the entire of the 5 books (the Torah), including the remaining 3 chapters
"And it was, when Moses finished writing the words of this Torah in a scroll, until their very completion"
then it was placed inside the ark (though some say next to).
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If you wanted to get creative with the literature, then the answer is yes. When Yehudah encounters his daughter-in-law, Tamar, at the crossroads, he mistakes her for a prostitute since she had covered her face (ויחשבה לזונה כי כסתה פניה; Genesis 38:15).
The obvious question, of course, is do prostitutes cover their faces? Covering one's face would ...
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As mentioned by @WAF, R' David Zvi Hoffman wrote a response to bible criticism in the early 1900's which is available on Daat.co.il.
Umberto Cassuto, while not strictly orthodox, published a book in reply to the DH in 1941. There are some notes on it here, and a new edition is available online here: ...
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In the siddur of Rabbi Shabtai from Rashkov, which presents kavvanot of the Arizal (many books do, it's just the one I have at hand), it says, in the section 'Kriat Shma she-al Ha-Mita':
אין ללמוד מקרא בלילה כי הקורא בלי פירוש עומדת בעשייה מקום תגבורת
הדינין ואין ראוי לעוררן בזמן שליטתן שהוא לילה
One should not learn Miqra at night because reading ...
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Adding to Shimon's answer, we need to consider the virtue of Jewish kvetching. In Born to Kvetch, Yiddish expert Michael Wex asserts that a unique aspect of Jewish humor, the kvetch, roots in the Torah.
Regarding the nonstop grumbling of the Israelites:
They kvetch about their problems and they kvetch about the solutions. They kvetch in Egypt and they ...
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