8

Is there anywhere else in Tanach where "kohanim" does NOT mean priests? 1. Shoftim Ch. 17 - 18: In the end of Shoftim the ben-Levi who served in Micha's place of worship is referred to as a Cohen multiple times. E.g.: שופטים פרק-יח ל: וַיָּקִימוּ לָהֶם בְּנֵי דָן אֶת הַפָּסֶל וִיהוֹנָתָן בֶּן גֵּרְשֹׁם בֶּן מְנָשֶה הוּא וּבָנָיו הָיוּ כֹהֲנִים ...


7

As the Ibn Ezra writes (Bamidbar 21:22) אל תבקש דקדוק בשמות don't expect/ask for grammatical care when it comes to names


7

Ruth 4: 18 - 22 Peretz, Chetzron, Ram, Aminadav, Nachshon, Salmon, Boaz, Oved, Yishai, Dovid. Nachshon was the nasi of Yehudah at the time of the Exodus. Sotah 11b says that Dovid descended from Miriam. However, Calev is not mentioned. Some commentators connect Dovid being called Efrati with Miriam (Efrat) and say that one of her descendants married into the ...


7

There are records of Cyrus also restoring the gods of Babylon that Nabonidus, the last king of the Babylonian Empire, had moved from various Babylonian cities to the capital. That means that he promoted polytheism in that instance as a way to strengthen support from priests of Marduk in Babylon and the priests of Nabu in Sippar. This was undoing the work ...


7

Yes. The commentators in both locations ask this contradiction. The Metzudas Dovid explains here: בן שמונה שנים. ובמ״ב נאמר בן שמנה עשרה שנה ואלו יהויקים אביו המליכו בחייו עשר שנים על כי ראה אשר עם הארץ המליכו לפניו את אחיו הקטן ממנו וחשש פן לאחר מותו ימליכו הקטן לפני הגדול לזה המליכו בחייו ואמר כאן עת מלכו בחיי אביו ובמלכים ב׳ עת מלכו לאחר מות אביו:‏ I.e. ...


6

The ArtScroll edition of Chronicles (I and II), by Rabbi Moshe Eisenman, focuses on the idea that Kings is about what actually happened, while Chronicles is about the deeper meaning. That's why Chronicles often uses many names for one person, referring to his essence, not his real name. Also, Chronicles ends by explicitly stating that the exile was because ...


6

R. Hayyim Joseph David Azulai raises this question in his commentary to that verse and notes that he hasn't seen anyone discuss it: לא ראיתי מי שדיבר למה נקרא מלך ישראל מאחר שהוא ממלכי יהודה ועיין במסרה כ"י דברי אמת כ"י להרב מהר"ש עדני ז"ל However, there are in fact several earlier rabbinic authors that do address this. Radak in his ...


5

Rashi in Divrei Hayamim 2:15 says that David was the seventh born and the count stopped at David and did not include his younger brother Elijah because David was the one anointed as king. In Samuel the term used is קטן (smallest) not youngest even though the translation is often "youngest". Rashi in Shmuel says that it means that he was the "small" one ...


5

Rabbi Ahron Marcus in his book Kadmoniyot, pg. 131-142, discusses this subject at length. I'll translate some of the more relevant portions: First of all, he strengthens the question by mentioning inscriptions discovered in Esarchaddon's palace. Esarchaddon took tablets from Tiglat-Pilesser III's palace to use for his own palace. Some of these tablets ...


5

Radak explains that the verse is saying that Hiram was from the Tribe of Naftali, meaning that his father was from Naftali. He is called Tyrian because that was where he lived. So his father was from Naftali and his mother was from Dan. Parenthetically, the commentary attributed to Rashi on Chronicles explains that Huram's mother's tribe is given based ...


5

Taanis 22b relates that Yoshiyahu said "צדיק הוא ה׳ כי פיהו מריתי" - HaShem is righteous for I have rebelled against his word. (quote from Eicha 1:18)


5

I think you have to put this in context. We're talking about an age where long distance communication was almost non-existent. So while the King had absolute influence over Jerusalem - the further you traveled the less influence he had. So while it's possible that within walking distance of Jerusalem the Torah had all but been forgotten (and this is ...


5

In Eruvin 14b, the gemara asks this, and determines that the 2000 is a wet measurement and 3000 is dry, since dry goods can be heaped above the rim. לא סלקא דעתך דכתיב (מלכים א ז, כו) אלפים בת יכיל בת כמה הויא שלש סאין דכתיב (יחזקאל מה, יד) מעשר הבת מן הכור דהוה להו שיתא אלפי גריוי והא כתיב (דברי הימים ב ד, ה) מחזיק בתים שלשת אלפים ההוא לגודשא אמר אביי שמע ...


5

Radak there says: ואיש האלהים בא אליו. אמרו כי זה היה אמוץ אבי ישעיה הנביא It was said that this was Amoz the father of Isaiah the Prophet The Medrash (Sifrei Devarim 342:6) is of this opinion as well.


4

Kings was edited by Jeremiah, the prophet serving during the time of the destruction of the first Temple, to frame things in a way that the people could see how they'd made the downward slide over the past few centuries, and how recently they'd just been circling the drain. The people had thought the Temple would always be around -- and then they needed to ...


4

Continue to verses 36–39 and all will become clear: When [the Jews] will sin to You… and You will place them before an enemy, and their captors will capture them to a distant or near land, and [the Jews] will return their hearts in the land where they'll have been captured…. Those verses speak of captivity. Verse 24 doesn't say the Jews were captured at ...


4

See Minchas Shai on that verse: ולא יוסיפו בני עולה לבלתו. פרק קמא דברכות רב הונא רמי כתיב לענותו וכתיב לכלותו. בתחלה לענותו ולבסוף לכלותו. ובפירש"י כתבי לענותו בספר (שמואל ב' ז') וכתיב לכלותו בד"ה. בתחלה כשנבנה הבית נבנה ע"מ שלא לענות עוד אויבים לישראל ולבסוף כשחטאו נגזר עליהם עינוי ותפלתם מגינה עליהם מן הכליון ע"כ. נראה שבספרו הי' כתוב ...


4

Danny's answer is indeed the consensus of most of the commentaries. However, it should be noted that Abarbanel (to II Kings 24:13) disagrees, and says that ועשרה ימים ("and ten days") in Chronicles actually means "and ten years" (the word ימים sometimes has this meaning, as in Lev. 25:29). So he understands the verse in Chronicles to be ...


3

See the comment of Rabbi David Kimchi (Radak) citing Ibn Ezra on the verse in Chronicles which you noted. He explains that Eliyahu, the 'eighth son' was sired from a different wife. David was the seventh son of the first wife. (Also see the comment of the Malbim, ad loc.)


3

Based in Rashi in the parallel story in I Melachim 7:40 it would seem that the Rashi you quote has a missing heading - the words וְאֶת הַיָּעִים. It should be וַיַּעַשׂ חוּרָם אֶת הַסִּירוֹת — סירות נחשת. וְאֶת הַיָּעִים — שעשוים לחתות הדשן לתת לתוך הסירות This then matches Rashi in Melachim - who first says הכירות הן הן סירות and then: הכיורות. של נחשת,...


3

Radak to 25:3 says that the others may not have had sons, or that they died afterwards: אפשר שלא היו להם או היו להם ומתו


3

I found an answer in מדרש תנחומא חיי שרה סימן ו: R. Levi said: He is the one concerning whom the Holy One, blessed be He, said: All the nations of the earth shall be blessed through him (Gen. 18:18). During the generation of the separation, the sea inundated the world and the descendants of Ham were scattered (as thirty families), as it is said: ...


3

According to the Etymological Dictionary of Biblical Hebrew, page 110. All brackets containing words are my expansion of their abbreviations; brackets containing ellipsis are skipping the examples provided, as they are irrelevant to the question. Italics are from the quote itself. ירא: fear; call to constant attention [explanation/commentary]: 1: ...


3

According to scholarly research, the Book of Chronicles is either based on the Book of Kings, or both works are based on earlier books, which have since been lost. (The book itself names its sources in many places.) It is likely that the book is based on some combination of the above, in addition to commentary (midrash) on the Book of Kings. I highly ...


3

I think maybe only some of the commandments and the details of Torah (especially the punishment for idolatry and what really constitutes idolatry) was forgotten in the absence of the text. However the greater part of the how to do a lot of stuff (as what was a Shabbat violation or the niddah rules) were not forgotten, because it was more cultural than ...


3

Based on Sanhedrin 18a,1 many commentators interpret "שרי אלפים" (when used in the Chumash) to refer to officers who were each appointed over 1,000 men (including Rashi, Sh'mos 18:21; Tosafos Sanhedrin 18a, s.v. נמצאו; Rabbeinu B'chaye, D'varim 1:15; Ramban, B'midbar 25:5). It is possible that these opinions would concede that "שרי אלפים" eventually became ...


3

In Megillah 11a, R' Dimi bar Yitzchak says that a phrase in Ezra's prayer (9:9), ויט עלינו חסד לפני מלכי פרס, refers to the events of Purim.


3

The commentaries I've come across all seem to agree that Zerubavel was indeed the biological son of Pedaya. A number of approaches are offered to explain why he is nonetheless referred to as the son of Shealtiel: Radak to Divrei HaYamim I 3:18-19 understands that Pedaya was a son of Shealtiel, such that Zerubavel was a grandson of Shealtiel. Zerubavel is ...


2

Great question, I have my own original answer based on a saying of the Talmud: "Kohanim Zerizim Hem" (Priests are possessed of alacrity {in serving Hashem}) (see Talmud Pesachim 36a and many other places). I have seen the term "zerizus" used for "speed". (see Talmud Pesachim 4a: "Zerizim makdimin Lemitzvos"... "A "zariz" will do a mitzvah at its first ...


2

My best guess is that because the letters are interchangeable they were switched. Which is proper though, I can't tell you. You could also ask this question on many other cases throughout Tanach. As an example from this week's parsha (Pinchas), Rashi talks about several names that are spelled differently between lists.


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