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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 ...


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

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 ...


11

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 ...


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

The sefer שער בת רבים brings from the Alshich and the Abarbanel that the reason that Yitzchok only asked about the wood and the fire was because he was asking a very clever question which would force Avraham to tell him the truth: He asked: Behold, you brought fire and wood from home even though these are things which you can get anywhere, even in the ...


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.


8

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 ...


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 ...


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

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

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 ...


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

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.


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? ...


4

Rashi cites three underlying causes: (a) a Heavenly accusation that Avraham had shown insufficient gratitude to G-d for the gift of a son, so Hashem gave him the opportunity to demonstrate that he would indeed be willing to give up that very same son at G-d's command; (b) Yishmael's contention that his conscious decision to be circumcised (at age 13) ...


4

Ephraim Stulberg, in an interesting article on the subject of the division of Aliyot (available here), suggests that as an extension of the theme of ending on a good note, the 'divisors' tried to end aliyot with dramatic and uplifticing messages as a climax to the aliya. His examples are: Gen 9:17, 13:4, 13:18, 19:20, 28:22, 33:5, 33:20, 42:18, 49:18, Ex ...


4

Yishmael was certainly not a Tzaddik in the true sense of the word. This is precisely the reason why Sarah and Avraham sent him away. So in the dialogue between Hashem and the (prosecuting) angels: why does Hashem say that Yishmael was a tzaddik? You need to look at the context of the dialogue. Yishmael was going to die of thirst. Hashem lets the angels ...


4

The text is not just dispassionately telling a story. Each word is pregnant with meaning. That is why the initial command was קַח-נָא אֶת-בִּנְךָ אֶת-יְחִידְךָ אֲשֶׁר-אָהַבְתָּ, אֶת-יִצְחָק, 'Take now thy son, thine only son, whom thou lovest, even Isaac'. Here, the innocent child is turning to his father, whom he trusts, and asking this question. This also ...


4

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 ...


4

The Malbim explains that he created a calf using Sefer Yetzirah which can be eaten with milk. http://hebrewbooks.org/pdfpager.aspx?req=40102&st=&pgnum=168


4

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 ...


4

@Matt in Why is the torah so misleading without the oral law points to See Joseph Roth-Rotem, "The Exposition of the Banishment of Ishma'el Story" (Genesis 21:9-21), Beit Mikra: Journal for the Study of the Bible and Its World vol. 43 (1998), pp. 113-125 and M Moreshet, "צחק — שחק; יצחק — ישחק", Beit Mikra: Journal for the Study of the Bible and Its ...


3

(Although this answer contains some of what has been said already, since it comes from the pen of the Netziv, and since he grounds his explanation in the language of the posukim, it is very worthwhile to add it here.) The Netziv here writes: Since logic mandates that a boy be given a name only after he has entered the covenant of the bris of Avraham ...


3

Pirkei D'Rebbi Eliezer (Chapter 31) says that Yishmael came in from the desert to visit Avraham. (The Rada"l says that was when Yitzchok and Yishmael argued about whose circumcision was more meritorious - see here) and that night, according to one explanation of the Rada"l, G-d appeared to Avraham and told him to sacrifice his son.


3

Firstly, I would like to add to the question: Rashi on Bereshis 25:20 says that after the akeida, Yitzchak waited to marry Rivkah for 3 years המתין לה עד שתהא ראויה לביאה שלש שנים ונשאה: He waited for her until she would be fit for marital relations-three years-and then married her. — [From Gen. Rabbah 57:1; From here it's pretty clear that ...



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