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6

Radak says that the verse (except the initial "tell them thus") is what Jeremiah was telling the Jews outside Israel to tell the Gentiles there — which would of course be in Aramaic. And the "tell them thus" is in Aramaic to keep the entire verse one language. He doesn't comment on the issue of 25:27.


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The Rambam knew the pasuk in Yirmeyahu. Just because one has a question based on a plain-text interpretation of a verse, that doesn't mean that people should stop teaching the Rambam. There are many Biblical verses, and many Mishnayot that are interpreted in ways other than what the plain-text meaning seems to be. Rambam designed his framework based on ...


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Judaica Press explains in Yirmiyahu 18:9 that there is a machlokes between Rambam on the one hand and Abarbene and Ibn Nachmiash on the other hand about this matter. Rambam holds that the prophesy (by a true prophet) will come about but if the people sin, it will not last. I have also seen referenced (about the decree at Rosh Hashana for the coming year) ...


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Keep in mind the appearance of a Navi was fearsome. Samson's mother thought the awe-inspiring angel that came to see her was a human prophet (Judges 13). Hence, there was no need to teach on the greatness of the torah, they could see it manifestly. The Chovos Halevavos talks about this in Gate 6 ch.5: When one fixes his mind on this great theme and ...


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The important details to understand from this quote is that this covenant is only with the Jewish people, not with non-Jews. Additionally, it is important to include the 35th through 39th posukim from the chapter which emphasizes that the Torah of Moshe, 'these ordinances', shall always be. They shall not be 'plucked out' or 'thrown out' even by a false ...



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