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13

Or perhaps you mean the kings of Sodom and its sister cities? Their names were: Bera, Birsha, Shin'av, Shem'ever, and one whose name is not recorded (Ramban says that this is because he wasn't famous, as he ruled over the small town of Tzoar). (Gen. 14:2) The significance of their names, according to Rashi: Bera - ב' רע, doubly bad - against Hashem and ...


12

According to the Ibn Ezra, Nineveh had previously been a righteous city, so they were given a chance to repent, whereas Sodom and Gomorrah didn't merit a prophet to warn them. Ibn Ezra, Jonah 1:2: והנה מצאנו כתוב היתה עיר גדולה לאלהים שהיו יריאים השם מקדם... ופירוש לאלהים כי היו יריאים השם הימים הקדמונים רק עתה בימי יונה החלו לעשות רע. ולולי זה ...


12

I do not have the precise location but I was taught that the Yalkut Yoseph brings down eight answers/considerations to this question. Here are some highlights: According to Rashi the milk was served first which is entirely permissable. According to the Maharal, Avraham only fulfilled the positive commandments while the Gra brings opinions that he wasn't ...


11

Perhaps you mean this Gemara (Sanhedrin 109b)? ארבע דייני היו בסדום שקראי ושקרוראי זייפי ומצלי דינא There were four judges in Sdom: Mr. Liar, Mr.Liarar, Mr. Forger, and Mr. Justice-Perverter. I think the Gemara's indicating they weren't too honest!


11

Clearly, Avraham had the guests acquire the tongues before slaughtering the animal. As he assumed they were non-Jews, their ownership of the relevant body parts exempts those body parts from the requirement (Shulchan Arukh YD 61:26). Perhaps Avraham gave them water to wash their feet as part of a Kinyan Chalipin (according to Levi (Bava Metzia 47a)). ...


10

The Gemara there is discussing verse 24:1: א. וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַי־הֹוָ־ה בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל: And Abraham was old, advanced in days, and the Lord had blessed Abraham with everything. The different Rabbis are giving different interpretations how Avraham was blessed. This didn't happen until after Sarah passed ...


10

Welcome to Mi Yodeya! In answer to your first question, the Ramban on that verse asks your question - that is a lot of bread! He suggests that Avraham knew they were angels (which is consistantly the opinion of the Ramban) and the massive bread serving was a type of "gift" to Heaven. In answer to your second question, he stood by them to be ready to get ...


9

I couldn't find the source of our Minhag to give the name only after the Bris and when it started, but I have an idea of why it is like this: In the case of Yitzchak the name was already known. Hashem gave it to the newborn even before there was a newborn, so there is no need to postpone it as we do today.


9

The Chumash Shai LeMorah brings the Be'er Mayim Chaim (A commentary on Rashi written by the Maharal of Prague's brother, R' Chaim of Friedberg) says that once G-d agreed to save the 5 cities if there were 45 righteous people, Avraham understood that G-d was willing to be complete the quorum in order to save the city. (as Rashi 18:28 explains). Once Avraham ...


9

Tosfos in Bava Basra 141a writes: בת היה לו ובכל שמה. וא"ת ולמה לא השיאה ליצחק למ"ד בפרק ארבע מיתות (סנהדרין דף נח:) דבן נח מותר באחותו וי"ל דשמא קטנה היתה ולא רצה עדיין להשיאה ליצחק אי נמי מהגר היתה לו ולא משרה ולכך לא רצה להשיאה ליצחק Tosfos asks, if Avraham Avinu had a daughter why didn't Yitzchak marry her, according to the opinion that a ben ...


8

This is discussed by Abarbanel (Bereshis 22). He explains previous commentators as understanding that Avraham's pain in killing his own son, although less than Yitzchak's pain of actually being killed, would last throughout the rest of his life, and thus would have been much worse than Yitzchak's pain. In his words: ואם כן יצחק שמסר עצמו לשחיטה עם היות ...


8

I hope you'll accept my memory lapse as to who said it, but I once saw one of the mefarshim say that by Sedom, Avraham was "tipped" as to the fact that he should advocate, as he figured "why else would G-d be telling me if not that I am supposed to do something about it?" (Similar as to how Moshe knew to "argue" with Hashem about destroying the Jewish people ...


7

The reaoson we do not name children until the Bris is based on the fact that Hashem changed Avraham's name in conjunction with his Bris at age 99. In addition, a boy receives the total Neshama at the Bris, and a person cannot be name until attaining that completion. (See Zohar - Lech Lecha 93a, Ta'amei Minhagim 929) Perhaps, Avraham knew that Yitzchok ...


7

The Tzemach Tzedek, in Derech Mitzvosecha 186b brings this same question in the name of R' Menachem Mendel of Horodok. He asks it much the same as you did, but he adds that Yitzchak was 37, and if he had wanted to.....: ובזה ית' מה דקשיא טובא מדוע יחס הכתוב נסיון דעקידה לאברהם הלא יותר היה נסיון ליצחק וכדאי' קושיא זו בזהר שהרי יצחק הי' אז בן ל"ז שנה, ...


6

Avraham was informed Rivka had been born, but Rashi AFAICT doesn't indicate that he knew at the time that she was Yitzchak's match. Yes, the news did make him think of a potential match for Yitzchak, but that doesn't mean that he knew that she'd be such. He needed his messenger to check her (and/or other potential matches) out first. No source.


6

Iris Idus Melach A summary of why she got the name from the Yalkut Reuvani with the Pirush of Rabenu Ephraim. The Poor would ask for Lechem (bread), and she would give them Melach (salt). So the Poor people davened that she that should become a pillar of salt. Hashem listened to their prayers. She answered "Amen" too, she lacked Chemlah (compassion), ...


6

1st Question: How did Pharaoh know? Ramban: the manner of the affliction made it absolutely clear to Pharaoh that it was a punishment for taking Sarai. He therefore asked Sarai what he did to deserve this, and she told him that she was married to Avraham. There are a few ways that the affliction might have been clearly a punishment for taking Sarai: ...


6

Rabbi Ovadya miBartenura (עמר נקא, בראשית כ"א ט"ז) explains that Hagar moved farther away than would be necessary to merely avoid seeing Yishmael's suffering and death. The reason for the extra distance is that Yishmael was an archer (per verse 20), and Hagar was concerned that Yishmael might become delirious and try to shoot her with his arrows. Therefore, ...


5

According to Mordechai Halperin, in "הקדמת קריאת שם היילוד אשר מילתו מתעכבת עקב מחלה", our Minhag of naming the child right after the Berit Milah is mentioned neither in the Talmud( Shabbat 137b) nor in the Mishneh Torah( in the beginning of Hilkhot Milah Ch. 3). Moreover, both Ba'al ha-Itur( mentioned by the Tur Yoreh De'ah 265), and the Abudraham( in ...


5

Sarah's actions need not be righteous. First, this source is based on a Midrash. The simple text just states that Sarah oppressed Hagar without going into any detail. The goal of the Midrash could be to get you to view Hagar from a sympathetic point of view - it does not necessarily mean to justify the behavior. Secondly, the Ramban ad loc (secondary ...


5

In a note to the Rada"l's commentary on the Pirkei D'Rebbi Eliezer (Chapter 31), the Rada"l addresses this issue. He points out the Midrash that Rashi (Bereshit 22:1) quotes: And some say,“ after the words of Ishmael,” who was boasting to Isaac that he was circumcised at the age of thirteen, and he did not protest. Isaac said to him,“ With one organ you ...


5

Rashi points out G-d had already told Avraham that He would save all five cities if there were 45 righteous people. Hence Avraham knew that one city could be saved by nine righteous people, so there was no need to ask G-d. And because of Noah, he knew that eight wasn't enough even if they were there, so he stopped asking.


5

They thought there was no one left in the World (ibn Ezra and ibn Kaspi, Rashi and Rashbam) Radak says they thought no one would marry them since they came from the destroyed cities they would be outcasts Seforno has the most intriguing answer -- they held themselves to have a great Yichus and there was no one good enough left to marry.


5

From wikipedia: Adult female sheep are referred to as ewes, intact males as rams or occasionally tups, castrated males as wethers, and younger sheep as lambs. This is basically what we're seeing in Hebrew too, though the word for lamb -- seh -- can mean "a young animal" which you then specify, see Deuteronomy 14:4 which says "a sheep seh or a goat ...


5

More of a partial answer, really, but still a useful contribution. In Yonah, G-d gives a specific reason for having mercy on them. In Yonah 4:11, G-d says: Now should I not take pity on Nineveh, the great city, in which there are many more than one hundred twenty thousand people who do not know their right hand from their left, and many beasts as well? ...


5

The Chida in Sefer Devash L'Pi 1:24 says that Hagar came from Cham. Regarding your question "how can this be understood in light of Avraham's going out of his way to make sure his descendants don't marry into the descendants of Cham?" A look at the verses in Braishis does not mention Cham, it only mentions Canaan. (Breishis 24:3). Rashi explains that since ...


5

Abarbanel says that Avraham was only praying for Sodom (until Hashem told him that He would excuse the entire place, if there were 50), and he chose 50 since it is a religiously significant number, there being 50 types of intellect (?), 50 years is Yovel, after age 50 the Levi stops serving. After he started at 50 and then tried 45, he continues down to ten ...


5

To answer the last two questions: The Ohr HaChaim explains that Sarah's denial was actually a manifestation of a certain degree of righteousness. When a servant who has genuine awe of his master does something inappropriate towards his master, his intense awe of the master makes him unable to confess. This is what the verse means that she was afraid, she ...



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