The Artscroll siddur has a short example on each one.
Here are the examples given:
Kal Vachomer - If a lenient case has a stringency, a stringent case should have a stringency. An example would be if on Yom-Tov one cannot pick an apple (even though one can generally do melachos that involve food-preparations) all the more so on Shabbos.
Gzeira Shava - A ...
I don't know where you can find it in English, but if your question is where can you find good, clean examples that everyone can agree about, I think by far the most authoritative place to look is in the original source of the 13 rules. Rebbi Yishmael's Brayta, as it is called, is actually the introduction to the Sifra, the Tannaitic Halachik Midrash on ...
Here is a series of classes by Immanuel Shochet on R' Yishmoel's 13 principles. There are handouts for each class as well.
The handouts do not have examples, but the classes do.
I just saw where the Abudraham brings examples and explanations for each of the thirteen principles.
Because the specific cases do teach us something about the scope of the general statement.
In this example, the Mishnah (Bava Metzia 27a) points out that a garment has unique identifying marks (simanim) and an owner who is looking for it (tov'im), and that this therefore delimits "any lost object of your brother": it has to be returned only if it has these ...
The same text appears in Chagigah 18a.
Rashi there commments:
ששת ימי בראשית - ימי כל שבוע ושבוע בין שתי שבתות הן יושבין הרי קדושה לפניהן ולאחריהן:
The six days of creation - Every set of weekdays are between two shabbatot, thus they have holiness before and after them.
So, according to Rashi it's simply a reference to the six weekdays in ...
It's called שערי צבי - "Shaarey Tzvi" written by Rav Tzvi Rotter shlit"a (he is the son of the Shaaray Aharon). The book can be found here and can be partially viewed here.
Hat tip to sam regarding another book with the same premise, ילקוט מלכו של עולם - "Yalkut Malko Shel Olam", information about it can be found here.
R. Yaakov Tzvi Mecklenburg in HaKetav vehaKabbalah, Shemot 24:12 writes:
שרש צו מצאנוהו גם על התחברות והתאחדות שני דברים יחד, כמו צו לצו קו לקו (ישעי' כ"ח) שהוא לד"ק חבור אל חבור
We have also found the root צו relating to connecting and uniting two things together, like 'צו לצו קו לקו' (Yeshayahu 28) which means, according to some, one connection to ...
Rashi on the verse (Bamidbar 20:11) says that Moshe had to hit it twice, since the first time only drops of water came out. Rashi then explains that drops only came out the first time since Moshe was not supposed to hit the rock, but rather talk to it.
I suspect you are referring to the famous teaching of Rabbi Eliezer the son of Rabbi Yosi HaGlili that enumerates 32 middos (principles) for interpreting the Torah. A detailed discussion of these 32 principles can be found in the back of Tractate Brachos in standard editions of the Vilna Shas, a few pages after the Mevoh HaTalmud.
I think it's simply that Yisro is the first interesting word in the text. (As Al Berko wrote in his comment.)
But we shouldn't underestimate how much his contribution added to the giving of the Torah. We generally discuss his suggestion to have a hierarchy of "sarim" (leaders) in terms of courts and adjudication. But they were there to answer questions in ...
Rav Hirsvch seems to deal with this in Chayei Sarah 23:4 dealing with the meaning of the word אחוזה Avraham is requesting a permanent burial site for "his dead". Thus he does not reference "Sarah my wife" but "my dead" in order to get the land as a cemetery.
So that the underlying idea of אחוזה is being settled, the act of
permanent settling. Avraham ...
Interesting question! I think there is definitely a midrashic connection (whereas an etymological connection would exist not for Ye'or-or, but probably for nahar-nahara).
Melila Hellner-Eshed's phenomenal book "A River Flows from Eden" explores the significance of that verse (Genesis 2:10) in Qabbalistic thought, and discusses throughout her book the ...
I didn't spend too much time on this, but off the cuff:
Without the reasoning of "nesachim is fruit juice and cannot come to chimutz", I could have said the R"Y haGelili and R"A are adding only one item- whichever is the lesser chidush to include. The statement of reasoning shows that the machlokes is not over which one is the simplest to include, but ...
This question contains two incorrect assumptions.
One incorrect assumption is that a guilt offering (korban asham) is less serious than a sin offering (korban chatas). The Ramban 5:15 indicates that the opposite is true, and the Rama (O.C. 603:1) actually quotes as accepted halakha: one must expend greater effort in repenting from a sin that he might have ...
R. Yitshak Osterlits writes (1) that this is because בר also means 'outside' in Aramaic. The one becoming Bar Mitsvah, is still an outsider to the realm of mitsvot, since he is only now entering it.
A similar explanation is cited by R. Sh'muel Friedman. (2)
(1) Z'khor L'Avraham (Holon) (2002-2003) p. 118.
(2) Mevaqshei Torah (45) (2007) p. 46.
While I do not know where you originally saw this I found references to it by googlin machlokes second day creation
Rabbi Frand on Bereishis goes into this subject.
On the second day, G-d divided the upper and the lower waters. This
was not a case of good water and bad water; of True water and False
water. This was a case of making a division ...
Rashi is looking to explain why the continued repetition despite the lack of variation each time together with the idea that a single tribe gave the idea. He explains this by saying each tribe had a different intention, but that each individual tribal intention is related to the general intention established by the tribe that gave the idea.
The Zohar (vol. 2, p. 67b) states that Yisro's recognition of Hashem was a necessary prerequisite for the Torah to be given:
רָזָא דְּמִלָּה, בְּשַׁעֲתָא דְּהַאי מֶלֶךְ וְהַאי כֹּהֵן אִתְכַּפְיָין, וְאִתְּבָּרוּ, כְּדֵין כָּל סִטְרִין אַחֲרָנִין אִתְכַּפְיָין, וְאוֹדָן לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא, כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא שָׁלִיט בִּלְחוֹדוֹי ...
Rashi says that Rav Yosef would give a Drasha before Musaf on Shabbos. Apparently when people weren't eating, or weren't eating much anyway. From Rashi it sounds like they would finish Shachris and Krias HaTorah, go to the Beis Medrash to hear the drasha, and then go to the Beis HaKenesses to daven Musaf.
Regarding saying the Drasha after Krias HaTorah ...
Rabbi Nebenzahl mentions this:
על כל התהליך הזה אפשר למשול משל: שידוך בין איש לאישה. חודש אלול מסמל את תקופת השידוך הראשונה בה מכירים אחד את השני. ראש השנה הוא יום הקידושין בו הקב"ה מקדש את כנסת ישראל וכנסת ישראל מכריזה עליו למלך. יום כיפור הוא יום הנישואין, " 'יום חתונתו' זה מתן תורה" (תענית כו:) יום בו ניתנו למשה רבנו הלוחות האחרונות. השמחה הגדולה שביום ...
This article by Rav Yona Ziskind says:
Rav Shimshon Pincus writes that the sholosh regolim (the three
festivals), Pesach, Shavuos and Succos, are the developmental stages
of the Jewish nation. Pesach is the birth of the nation, Shavuos is
the bar-mitzvah of the nation and Succos is the chasunah (marriage) of
I have not yet located the ...
According to Rashi (Bereishis 46:28) Yehuda went down to Mitzraim to establish "Beis Hatalmud".
The Satmar Rov was mocking Beis Hatalmud – only in Beis Hatalmud could they learn the sugya of egla arufa for 22 years from Yosef's sale to Yaakov seeing the wagons.
Rav Eliezer Silver quipped back that it was 3 times around the daf yomi cycle. (Satmar was opposed ...