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6

Read it "Elokim yireh lo haseh l'olah = bni". He was hinting that the lamb was his son. And according to Rashi, Yitzchak got the hint, "vayelchu shneihem yachdav" - he accepted it willingly. I quote Rashi 22:8: יראה לו השה: כלומר יראה ויבחר לו השה, ואם אין שה, לעולה בני. ואף על פי שהבין יצחק שהוא הולך לישחט, וילכו שניהם יחדו בלב שוה: "will provide ...


4

It seems clear from Bereishit 17:1-5 that he was 99 years old.


4

So the Daas Zekeinim asks your question and gives a reason albeit a somewhat mystical one - that Avraham gave them strength to overpower demons and the like: נתן אברהם מתנות, “Avraham had already given gifts.” According to the Talmud in tractate Sanhedrin folio 91, these “gifts” were the ability to utter the names of the holy name of the Lord without ...


4

The scenario was clearly somewhat of an ethical dilemma that Avraham had to balance. The Yalkut Shimoni, Parshas Vayera 98 notes: באותה שעה הרהר בלבו אברהם אם אני מודיע לשרה נשים דעתן קלה ואם לא אודיעה ואגנבנו כיון שאינה רואה אותו תחנק את עצמה At that time, Avraham thought to himself, "If I make known to Sarah (G-d's command to sacrifice Yitzchak) - ...


3

There are many commentaries1 who understand the story differently. It's not that the King of Sedom was offering Avraham gifts, and the latter refused. In reality, these spoils from the war were ownerless. The King of Sedom, as he was losing the battle against the other Kings, lost all hope of ever retrieving his property. As a result, according to halacha, ...


3

The medrash says that one should purchase a plot (approximately) in a cemetery so that one should merit being buried in that cemetery. This assumes that you have an operating community with a fixed cemetery. In the case of Avraham that was not true, he invented the community. So it would not have been possible for him to assure himself of a place in a ...


3

Refer to the Targum Yonasan on Bereishis 25:11 which writes: וּמִן בִּגְלַל דְלָא הֲוָה אַבְרָהָם צָבֵי לִבְרָכָא יַת יִשְׁמָעֵאל בְּגִין כֵּן לָא בְּרִיךְ יַת יִצְחָק דְאִין הֲוָה מְבָרֵךְ לְיִצְחָק וְלָא מְבָרֵךְ לְיִשְׁמָעֵאל הֲוָה נְטִיר לֵיהּ בָּבוֹי וּבָתַר דְמִית אַבְרָהָם בְּרִיךְ יְיָ יַת יִצְחָק וְיָתֵב יִצְחָק סָמִיךְ לְבֵירָא דְאִתְגְלֵי עֲלוֹי ...


2

The Talmud in Avoda Zara 8a tells this interesting story ת"ר: לפי שראה אדם הראשון יום שמתמעט והולך, אמר: אוי לי, שמא בשביל שסרחתי עולם חשוך בעדי וחוזר לתוהו ובוהו, וזו היא מיתה שנקנסה עלי מן השמים, עמד וישב ח' ימים בתענית [ובתפלה]. כיון שראה תקופת טבת וראה יום שמאריך והולך, אמר: מנהגו של עולם הוא, הלך ועשה שמונה ימים טובים. לשנה האחרת עשאן לאלו ולאלו ...


2

Ramban mentions this Rashi and says: And Rashi wrote, "He entered into it unto the place of Shechem to pray for the sons of Yaakov, when they would come from the field anguished. And this is correct. And I [would] add that Avraham held this place first, and before He gave him the land - it was [thus] hinted to him from this that his children would ...


2

Gur Aryeh (Bereishis 14:20) understands Rashi's phrasing there (ויתן אברהם מעשר מכל אשר לו, Avraham gave maaser from everything he had) to mean just that: Avraham gave Malkitzedek a tenth (not of the spoils of Sodom, since in fact he didn't take them, but) of all of his possessions. Which would include what he got from Pharaoh. So it may just be that the ...


2

בניו whilst meaning "his sons" in the literal sense can also be understood as a lesson to all those under his care and tutelage. Radak writes: ואמר ואת ביתו אחר שאמר ואת בניו, ר"ל בני ביתו שאינם בניו להודיע כי חייב אדם להדריך בני ביתו אע"פ שאינם בניו בדרך ישרה ולהכריחם בזה אחר שהם בני ביתו ומשרתיו, כמו שאמר דוד המלך (ק"א) עיני ...


1

As per above discussion, we have contradictory sources quoted by @Jay and myself. Apparently a resolution could be that there is a difference between knowing (thinking) something will happen in the future and nevuah. So that if the announcement is via nevuah then you can praise Hashem for the good tidings now, because the imminent now becomes irreversible.


1

Not in the Torah per se, but in Midrashic sources e.g. in the Midrash HaGadol 24:2 it says that upon leaving Ur Kasdim, all the great men of the nations came to bring Avraham gifts and Nimrod offered him his son Eliezer as a slave.


1

Harav Yaakov Chaim Goldwicht ztsl (אסופת מערכת פרשת וירא) has a long essay in which he explains the power of a person's holy thoughts as he is doing an act. Just like the thoughts of the one who spins wool for the sake of tzitzis, "elevates" the threads in a way that they may now no longer be used for ordinary uses, and like preparing the hide of ...


1

It would seem that his tefillah was to change the outcome of the war (i.e., without it, Yaakov's sons might have fared badly). In a similar vein, also about Avraham's prayers - this time "between Beis-El and Ai" - the Gemara (Sanhedrin 44b) tells us that had it not been for that prayer, the (first) battle of the Jewish people against Ai (Joshua 7) ...


1

According to the sefer סדר הדורות הקצר, p.9 - It writes that in the year 2047 (counted from the creation of the world) Avraham was aged 99 when he performed milah on himself and his sons on the 13th Nissan. It was at this time his name was changed. Please find a photo of the page below (please note that the highlighted text is not all relevant to the answer):...


1

The problem with Moshe's converts was that they were a foreign community grafted into the Jewish community. By that time the Jewish nation was well-defined and had its distinctive character, and that was compromised by bringing in the Erev Rav who brought their Egyptian culture into the Jewish nation. In Avaraham and Sarah's case there was no Jewish nation, ...


1

The Maharal MiPrague (Netzach Yisrael 46) understands the text allegorically (as is generally the case with medrash). The Maharal explains that the rabbinic commandment of eruv tavshilin represents that we merit the ability to acquire merit for our positive choices in good times (corresponding to preparing for Shabbath on a preceding yom tov - which ...


1

It would seem from the Chidushei Agadata of the Maharsha on this section that Avraham Avinu only kept those Rabbinical Mitzvot that have some Asmachta - some hint or basis - in the Torah. Since Chanuka was instituted solely on a historical victory, it is not hinted to in the Torah and thus has no meaning before the victory took place. Which would mean that ...


1

The commentaries highlight that it definitely wasn't the normal type of sleep. The Da'as Zekeinim writes that he was clearly experiencing a prophecy: During this sleep G–d showed Avraham that his descendants would endure the enslavement to several kingdoms at different times as well as the collapse of these kingdoms (empires)... The Bechor Shor explains ...


1

Bereshit/Genesis 17:23 clearly states that Avraham took all people of which G-d said they should be circumcised with him and then it reads: וַיָּמָל אֶת-בְּשַׂר עָרְלָתָם, בְּעֶצֶם הַיּוֹם הַזֶּה, כַּאֲשֶׁר דִּבֶּר אִתּוֹ, אֱלֹהִים. The one that performs the brit here is one that did exactly as G-d had said. To whom did G-d told all these things regards the ...


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