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4

Quoting from here, #7: There is a general prohibition of "eating a limb from a live animal" (ever min hachai), which logically should also include milk, the product of a live animal. Ever min hachai is actually one of the Seven Noahide Laws which the Jews observed prior to Sinai (and which has applied to all humanity since the days of Noah). ...


1

I think you are reffering to the gemara in בכורות ו׳ ע׳ב. There, the gemara is discussing a certain different limud according to one opinion and in order to understand his logic proposes a הוה אמינה that חלב כי אבר מן החי. The use of the word כי and the fact that this is never mentioned as actually being אבר מן החי anywhere would mean that it is in fact ...


1

Sanhedrin 21 has the halachos of a king. I did not see a reference to matan torah and milk in it. I checked other sources and the reference is to Bechoros 6b (ArtScroll 6b2 notes 24, 25, and 27) Part of the reasoning as to why Avraham could serve milk is based on an implication that milk was not considered eiver min hachai (for Ben Noach) that seems to be ...


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, ...


1

My rav explained: (IY"H, when I see him next week, I will ask him where he got this source, and edit it.) For now, the explanation sounds credible. Sorry - I don't want to reveal his name... Child sacrifice was common and customary at that time. Therefore, Avraham did not protest the request. Yes, Avraham probably was pained that he would have to sacrifice ...


3

Before Matan Torah the Kavana in doing a Mitzvah was what counted not the actual action that was done. That's why the item used to do the Mitzvah did not retain Kedusha. That explains how could Avraham Avinu, one of the Avos who was a Merkava to Hashem, make a 'mistake' by making Hashem wait while he went to do Hachnosas Orchim to Angeles that don't eat or ...


6

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 ...


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 ...


3

There are situations in which God delays performing an action until man prays for it. See for example Bereshis 2:5 with Rashi's commentary, that God waited for Adam's prayer before causing the vegetation to sprout in the Garden of Eden. An additional example is when God decided to destroy the Jewish people, he says to Moses "Now leave me alone and my anger ...


0

I found an answer in the Kli Yakar:


-3

No biblical characters were ever perfect, not even the most righteous ones. Their standards were a lot higher than ours but they were not perfect. Sarah's denial was obviously a fact that she did recognise that G-d could do miracles and it was not beyond G-d to give Sarah a child. Abraham also laughed at the end of last week's sedra. The name Yitzchak ...


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 ...


0

The Maharil Diskin answers that the gemara in Berachos 35b asks if one should bentch if he makes wine the basis of his meal, and answers that we have to wait for Eliyohu (i.e. a prophet) to tell us whether wine can really serve as a basis for a meal. Therefore, since Avrohom was a prophet he determined that wine could be considered as the basis of a meal, ...


1

While I don't have much too add, there is a relevant source here. see Shabbos 10b, all the way on the bottom. Gemarah discusses how tzoar was one year younger than sedom, and therefore not condemned. What may remain, though, is whether it wasn't condemned then, meaning it still had some time, or that it wasn't condemned, meaning not included in this ...


1

The Ramban at the end of pasuk 3 writes that he sat them outside under the tree to catch a breeze. He recognized they were travelers and wouldn't want to stay so out of respect to them he offered water to wash their weary feet and sat them outside for the breeze and didn't bring them indoors to his tent.


0

I would say it is not the same city as Bella/Tzoar simply because the Torah specifically pointed out that Tzoar was Bella and never pointed out that it was originally Lasha. As to why not mention the city Bella, it quite possibly was not founded yet. Remember it was the youngest of all the five towns.


1

Fascinating question! I'm piecing together excerpts from several Wikipedia pages, as each links to another: Lasha was a place east of the Dead Sea, known for its hot springs. It was eventually named Callirhoe. (Not essentially trusting Wikipedia's say on this, I did confirm that the name is, apparently correct if you view Targum Yonatan's ...


3

Yehoshua Meir Grainitz mentioned in Da'as Mikra says that Lesha is Leshem which is mentioned in Yehoshua 19:47. He says that it is also known as Layish as mentioned in Shoftim 18:27 & 18:28. Thanks to אראל סגל הלוי for this answer. This would lead me to conclude that Lesha is not the same place as Tzoar/Bela. However this still leaves open the ...


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: ...



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