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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 ...


4

As mentioned in the comments, the Mishnah is just talking about one who reads the megillah. Someone who is falling asleep while listening will not be able to hear every word. The Shulchan Aruch is clear on this: קראה מתנמנם, הואיל ולא נרדם בשינה, יצא. אבל אם שמעה מתנמנם, לא יצא.‏ This still doesn't answer the question of how much focus you need to ...


4

The Targum on Mishlei 2:4 translates תחפשנה as sitzb'yah - desire, suggesting that the analogy in Mishlei emphasizes that you should be highly motivated and driven. By contrast, yaga'ti seems to by definition refer to the actual work that someone retrospectively put in to acquire Torah. Note, however, that the Malbim (Mishlei, 2:4) distinguishes between ...


4

I discuss this a bit when considering whether Rivkah was a prophetess. The seven are: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, Esther. Chazal are the one who identify these seven; and Chazal also seem to be very reluctant to ascribe prophecy to women in general. See what they say in Bereishit Rabba about Sarah's prophecy: ויאמר ה' לה רבי יהודה בר ...


4

According to Pirkei De'Rebbi Eliezer (Chapter 50), he got his wealth by looting all the treasure houses of the kings of Yehuda and the Kodshei Kedoshim (Holy of Holies): רבי פנחס אומר שני עשירים היו לפנים בעולם, קרח בישראל והמן בשושן . . שלקח כל אוצרות מלכי יהודה ואת כל אוצרות קדשי הקדשים


4

While it is true that one of the necessary components to a proper conversion is a rejection of idols, the talmudic quote presented is not saying that this is the sole method of becoming a Jew. The text on Megilla 13 is arguing about the particular tribal lineage of Mordechai -- he called a Yehudi though he is traced to Benjamin's tribe. So the text attempts ...


3

A similar question is also discussed in the context of the night time kiddush where many people have the custom to begin with the word "yom hashishi", which is also the last two words of a pasuk, without quoting the entire pasuk. The Chosam Sofer (Orach Chayim 10, 4th paragraph here) discussed this particular example, mentioning that some forbid this ...


3

No. The example of the daughter of Phara'oh is a confusing one. I'm not at all an expert in Divrei HaYamim, but it is not nearly as clear as one would expect it to be as a chronicle of the Biblical narrative. However, I'm not sure that is the correct interpretation of the verse. If I'm not mistaken, the Yehudiyah in the verse is not the daughter of ...


2

Perhaps the גמרא is providing two separate answers to one question. The question is what prevented Vashti from following Achashveirosh’s request to attend the party. The first answer to this question appears straight forward. Vashti had some skin problem that made her feel unable to go before Achashveirosh. Perhaps her she felt unattractive, like some ...


2

1) Indeed, if you have one midrash, you don't need the other. This is likely a disagreement, rather than an assertion that both happened. Rabbi Yossi ben Hanina, the one who stated that it was tzaraat, is an Amora of Eretz Yisrael. As Tosafot notes on the daf, in the parallel Yerushalmi, we find out that this is a derasha on the word nigzar in Esther 2:1: ...


2

Rashi Breishis 45:18 says that Paroh - "Niba V'Aino Yodeya Ma Niba ניבא ואינו יודע מה ניבא" - said something which was prophetic yet he did not know what he said. Most likely the same holds true regarding Achashveirosh, and he had no Ruach HaKodesh. Regarding Lashon HaKodesh Chasam Sofer Derush L'Zayin Adar 5568 clearly says that he only spoke Persian to ...


2

There is a story printed in Rabbi Zevin's Sippurei Chassidim (translated by Artscroll as "A Treasury of Chassidic Tales"). I haven't read it in a while, so I don't remember all the details, but here's what I do remember: The son of one of the Rebbeim (it might have been Ger or Belz) became Rebbe when his predecessor passed away. Some of the Chassidim ...


2

As much as it is theoretically possible to have divine assistance in keen comprehension, and to invest effort in memorization, memorization is more conceptually linked to divine assistance and keen comprehension is more conceptually linked to effort invested. לאוקמא גירסא, to establish the text [in one's mind], is the act of assimilating the information of ...


2

As per the source cited by the OP, בתיה underwent conversion to become a Jew; rejecting idolatry was merely a prerequisite for conversion. The gemara appears to be saying that Tanach commends individual Jews by referring to them with the praiseworthy title of "Y'hudim" (i.e. "Jews") only when they conspicuously took an individual stand to reject idol ...


2

The mishna is speaking on a halachic basis and not on the actual length. That is, we follow the same halachos except that Taanis Esther and Purim are pushed to the second Adar (which was the original month) in order to be close to Pesach. What I meant was the usage of ain bain in the mishnah as expressed talks about the halachos of the month and does not ...


1

The rule is אין למודין מן הכללות ואפילו במקום שנאמר בו חוץ - we do not apply general rules absolutely, even if the rule list exclusions - there may be more exclusions. So the fact that there is a specific list of exceptions does not preclude there being others. This is why it is no issue that it doesn't list Meshalach Monos. In this case the רע"ב on the ...


1

The legend is that Haman was not poor, he was impecunious. Haman and Mordechai were both generals of Achashverosh and Haman ran out of provisions. Mordechai split his provisions on condition that Haman become Mordechai's slave. Although Haman had a lot of money in his bank account, he was poor in the field. Source: The only written source I know of is ...


1

The Ben Ish Chai Writes in Tetzaveh Hilchos Purim 3: אות ג קראה מתנמנם הואיל ולא נרדם בשינה יצא אבל השומע אם מתנמנם לא יצא וצריך להזהר בד"ז שהוא מצוי תמיד דאלו השומעים יתנמנמו, ולכתחילה אם ראו את הקורא שקרא איזה פסוקים מתנמנם מכריחין אותתו שיחזור ויקראנה, דלא אמרינן קראה מתנמנם יצא אלא בדיעבד היכא דסיים קריאת המגילה כולה: If one is dozing off while hearing ...



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