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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 ...


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

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 ...


6

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)). ...


5

To answer your first question, in the Torah journal הבאר here R. Tzorofsky quotes the explanation of the Rav from Ostrovtsi: Why did Avrohom tell Sarah to make three seah of flour, a very large amount? Even more difficult to explain is the opinion of the Midrash that there was a total of nine seah! But the Ramban discusses this and suggests that the adult ...


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 ...


3

@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

I found two possible answers that are at odds with one another: 1. We know Ishmael repented in the lifetime of Abraham, since he allowed Isaac to precede him for Abraham's burial, (Gen 25:9, see also B. Bath. 16b). Pirkei D'Rebbi Eliezer, ch. 30 relates the following, which could suggest that his repentance happened in the desert: "In the merit of Abraham, ...


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

The following is my understanding based on things I've read, but I can't give any sources at present. On a physical level, a doorway or a gateway is the dividing line between one domain and another. If there is a door, opening it allows people or things to go from one domain to the other, and closing it effects the opposite. (And bolting the door adds ...


2

I read once from a reliable source (forgot where) "he was righteous" means in a relative sense, i.e. regarding this particular judgment that he was being judged in of whether he should die or not - but not that he was righteous in a general sense.


2

The Ramban understands that Avraham knew they were angels (Ramban 18:3 s.v. אד-ני אם). If so, this would make it OK to serve them milk and meat. This would also explain why he was OK serving milk and meat but not serving something impure (see Rashi about not serving the dough) because angels are holy (refered to as kedoshim) and holiness is incompatible ...


2

Kovaitz Heoros Ubeurim asks this question and concludes that only for someone like Avraham who for him Hachnasas Orchim was "Umnoso" would be permitted to interrupt Tefila for Hachnasas Orchim, however for others it is not permitted.


2

The sefer אמרי שפר here writes that his father explained that it is well known that the reason for the mitzvah of accompanying someone at the beginning of their journey is in order that the merit of the one escorting should affect the escortee. We see this with Naomi that when she told Ruth to go down to the threshing-floor where Boaz was, she said (Ruth ...


2

Ibn Ezra says that he was reveling like all young men tend to do, and Sarah was jealous of his being older/ more impressive than Isaac. He does not elaborate further, so that seems to be the reason she wanted Ishmael sent away, according to him. Rashbam says on the word מצחק that Sarah noted his age and was worried that he would contend with Isaac for the ...


1

The gemarah Megilla dafr 28a brings the case of Rav Preidah who said that as a middus chassidus he had never eaten from an animal from which the matanos had not been taken. The Art Scroll edition of the gemora on daf 28a (1) footnote 4 brings the Ritva who says that The Gemora concludes that there is no analogy between the meat of an animal whos gifts ...


1

Look at the order -- first milk, then meat. One can have milk, wash out his mouth, wait a period of time (discussed in poskim) and have meat. Which is what some are noheg for Shavuot when dairy is served and then meat.



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