Tag Info

New answers tagged

1

It shows up in תוספתא ברכות ב:א. I cannot find an earlier source.


0

Although מרגלים is a term used to refer to spies throughout Tanach (such as the brothers of Yosef as alleged spies [B'reishis 42:9,11,14,16], the spies who spied out the Land of Israel in the days of Y'hoshua [Y'hoshua 2:1; ibid. 6:21,23], and the spies dispatched by David to locate Shaul [Sh'muel I 26:4]), the noun itself is not used to describe the spies ...


1

The below table shows the number of instances of imi/mei'imi/v'imi in the first column, and imadi forms in the second column (excluding words like the command "imdi", the noun "omdi", or the plural noun/preposition combo "amudei"). The third column tallies instances of ami/mei'ami/v'imi/amei/mei'amei/v'amei that were not excluded in the table in Shalom's ...


2

Colloquialy we refer to them as Sefarim (Sefer in singular), as opposed to books which are not treated with respect. She kept the Sefarim and threw out the books. This does not work when talking Hebrew.


6

A straightforward answer is provided by the Meiri (Beis HaB'chira, B'rachos 35a) and echoed by the Shita M'kubeztes (Brachos 35a), who write that the phrasing for each is based on verses pertaining to each (as mentioned in Michoel's answer and in Shalom's answer). Further, the Meiri indicates that borei p'ri ha'adama would also be suitable for bread, ...


3

AFAIK, sifrei kodesh (ספרי קודש) is the common term.


6

The Shita Mekubetzes to Brochos 35a ask this, and explains that the choice of wording for the two blessings is in accordance with phrases found previously in Tanach - the blessing for bread is based on the verse (Tehillim 104:14) "להוציא לחם מן הארץ", whereas the blessing for vegetables comes from the verse (Devarim 26:2) "מראשית כל פרי האדמה".


2

As a contrast to the manna, which was described as "lechem min hashamayim." "Shamayim" goes with "aretz." Not to mention that's how the verse in Psalms (Borchi Nafshi, like we say after davening on Rosh Chodesh) has it -- lehotzee lechem min ha'aretz.


0

The Chasam Sofer uses this question to answer another question: How did Moshe know what plague to bring next? Hashem's words do not mention anything about a plague of locust! The Chasam Sofer explains that Hashem hinted it to him - take בא, to פרעה in order to place these letters of mine (שתי could mean to place, אות can mean letter) in him - take ב and ...


2

The Malbim explains that the difference between עמד and יצב is that עמד just means the position of standing, as opposed to sitting or walking etc. whereas יצב is where you are actively standing, i.e. standing intentionally and against adversary. One could be standing because they were standing a moment ago and nothing has changed, or could be standing ...


2

The sefer שו"ת נודע ביהודה מהדורה קמא - או"ח סימן לג writes: That which the Magen Avraham writes in Siman 607 in the name of the Shelah Hakodosh to say סליחה לעונות ומחילה לפשעים is certainly a copyist error, because in the sefer שני לוחות הברית itself he writes the opposite, and it is impossible to suggest that there it is a copyist error since he ...


3

According to Balashon, the oldest usage is Mishnaic for "remission of debt" and says that according to Jastrow and Steinberg, it originates from a presumed root, "to wipe, wipe out". On the other hand, Klein states that the etymology is unknown (see above).


2

Rav Hirsch to Bereishis 39:9 understands the word חטא to be related to the word חתה, which he says means to move something from it's place. He goes on to explain the concept of חטא with the more contextual meaning of חתה, which is to remove something from a fire, but the central concept of חטא would be to remove. This could explain the verse in Vayikra, as ...


3

The following is taken from the encyclopedia אוצר ישראל Vol. 5 by R. Eisenstein: In the beginning "Jews" were known as עברים - Hebrews, named for אברם העברי - “Avram the Hebrew” (Bereishis 14:13) who came מעבר (from the other side) of the River Euphrates. And so too Yosef was referred to as “a Hebrew youth” (Bereishis 41:12), and Jonah the Prophet said ...


0

It appears from the commentaries, and from context from relevant Biblical quotations that the word שר is a generic term applying to all types of animals that are of potential danger to man. Rashi, commenting on Exodus 21:28 -- "if a bull gores a man or woman ..." says that the term applies "either [to] a bull or any domestic animal, beast, or bird, but the ...


1

"Apikorus" derives from the Greek Eπικουρος (epikouros) - the name of a philosopher ("Epicurus" in Latin) who believed, among other things, that the gods had abandoned this world after having created it. An epicurean, in this context, is one who rejects any belief in divine providence, God's involvement in human history and in revelation. According to the ...


1

Here's something on "apikoros" Tov Halevanon commentary on shaar yichud ch.2 of Chovos Halevavos: The word "apikoros" refers to the name of a man who was called "apikoros", yimach shemo, who would completely deny the existence of G-d, the Moray (Maimonides' guide for the perplexed) mentions him in the end of the first chapter, those drawn after ...


3

See Rambam Hilchos Teshuvah Chapter 3. "Am Haaretz" just means ignoramus colloquially but the others are defined there. Rambam identifies four kinds of heretics (this is a subset of those who "have no share in the world to come). Three kinds of kofer: One who denies the divine origin of any portion of the written Torah; one who denies the validity of the ...


2

In English, when we say "ox" we mean a male bovus that was bred and trained for use as a work animal; in general society they were usually also castrated, but the Torah clearly forbade this. When we say "bull" we mean a male bovus bred for its meat, or to sire more offspring. (Further proof that the oxen in the Torah weren't castrated: the letter aleph ...


-3

שור means an ox of either gender, whereas פר refers exclusively to a male. See Leviticus 22:28, where שור is used to mean a female (see Rashi).


6

In Rosh Hashanah 10a defines Par, פר, it's at least 2 years old and one day. In Bava Kamma 65b Rava says that a Shor, שור, can even be a newborn. A Shor can do damage at any age and be liable, but the Korban needs to be a certain age.



Top 50 recent answers are included