12

In the case of Achashveirosh, Rashi writes: (from sefaria) לְהָבִיא אֶת סֵפֶר הַזִּכְרֹנוֹת. דֶּרֶךְ הַמְּלָכִים, כְּשֶׁשְּׁנָתָן נוֹדֶדֶת, אוֹמְרִים לִפְנֵיהֶם מְשָׁלִים וְשִׂיחוֹת עַד שֶׁשְּׁנָתָם חוֹזֶרֶת עֲלֵיהֶם.‏ To bring the book of archives. It is the custom of kings that when their sleep is disturbed, parables and tales are recounted before them ...


7

I think it means that they cried because they saw that the building was going to be smaller than the Temple that Shlomo HaMelech built, which is something that you can see from the size of the foundation. See Rashi, 3:12 sv זה הבית: כשהיו רואין בניין בית זה היו בוכין מתוך שהיו זוכרים אותו בניין גדול של בית ראשון When they saw the construction of ...


6

I once heard this question asked at an Arachim function. The answer given was that although Koresh had the utensils returned, not all of them made it back and therefore Achashveirosh used the ones that he still had. I have not seen a written source for this though.


6

The first day of the seventh month is the holiday Rosh Hashanah. It is known as the day when the world was created, and is also the Day of Judgement. It is still a festive holiday, with many unique customs. You can learn more about it on Wikipedia, or by browsing Mi Yodeya's 90+ Rosh Hashanah questions.


5

The pazer is a weaker divider than the pashta, so all of the pazer notes are part of a longer phrase that ends at the word פְּלָאיָה֙, which is marked with a pashta. (In this case there is also a dividing munach legarmeh on וְשֵׁרֵ֥בְיָ֣ה ׀ in the middle.) וְיֵשׁ֡וּעַ וּבָנִ֡י וְשֵׁרֵ֥בְיָ֣ה ׀ יָמִ֡ין עַקּ֡וּב שַׁבְּתַ֣י ׀ הֽוֹדִיָּ֡ה מַֽעֲשֵׂיָ֡ה ...


5

Exodus Rabah 51:3, (third paragraph in your link) מהו משכן שני פעמים א"ר שמואל בר מרתא שנתמשכן שני פעמים על ידיהם זהו שאנשי כנסת הגדולה אומרים (נחמיה א) חבול חבלנו לך ולא שמרנו את המצות ואת החוקים ואת המשפטים מהו חבול חבלנו לך הוי שנתמשכן ב' פעמים ואין חבול אלא משכון שנאמר (דברים כד) לא יחבול רחים ורכב לכך כתיב אלה פקודי המשכן משכן העדות ב' פעמים:&...


4

We can likely find the answer from Rashi's own words elsewhere. In his commentary on Esther, after the list of Haman's Ten Sons in Esther 9:10, Rashi writes: עֲשֶׂרֶת בְּנֵי הָמָן. רָאִיתִי בְסֵדֶר עוֹלָם אֵלּוּ י' שֶׁכָּתְבוּ שִׂטְנָה עַל יְהוּדָה וִירוּשָׁלָיִם כְּמוֹ שֶׁכָּתוּב בְּסֵפֶר עֶזְרָא "וּבְמַלְכוּת אֲחַשְׁוֵרוֹשׁ בִּתְחִלַּת מַלְכוּתוֹ ...


4

The Beraita cited in Bava Batra (15a) asserts that "עזרא כתב ספרו," Ezra wrote his own book (that is, the eponymous book of Ezra-Nehemiah), which certainly puts it before the days of Alexander the Great. That being said, I don't know if this source precludes the possibility of later "touching up" of the biblical books. Later on, the Gemara comments upon ...


4

Some commentators say that Zerubbabel was supposed to be king (such as Ibn Ezra, see e.g. his commentary to 4:14). Zerubbabel is never explicitly called a king, but he was from the royal family (1 Chronicles 3:19), and also served as governor (פֶּחָה) of Judea (Haggai 1:1). Zerubbabel was the one who built the Temple (he participates in the building in Ezra,...


4

The Syrian Sephardic tradition reads the taamim of Daniel and Ezra/Nehemia (as well as Job 1-2, Ecclesiates, and Chronicles) in the same melody as Ruth. This is sung in a precious Middle-Eastern scale known as Hoseni, which, among other special occasions, is used by the Syrians for the Torah reading during Shavuot. You can hear a recording of this melody, ...


4

Maharal in Netzach Yisrael 11 asks a similar question: why does the Torah immediately launch into the narrative of Hashem speaking to Avraham at the start of Parashat Lech Lecha, without first describing Avraham's righteousness? His answer (which I think is also applicable to your question) is that this teaches us that Hashem's choice of Avraham was not due ...


4

The book of Ezra is the first time we hear of the concept of the "holy seed" being a concept directly tied to bloodline in Tanakh. I don't think it's accidental that this concept is introduced in the very same verses you are asking about: Ezra 9:1-2; א. וּכְכַלּ֣וֹת אֵ֗לֶּה נִגְּשׁ֨וּ אֵלַ֤י הַשָּׂרִים֙ לֵאמֹ֔ר לֹֽא־נִבְדְּל֞וּ הָעָ֤ם יִשְׂרָאֵל֙ ...


3

If I've understood your question correctly, there's one source which almost supports your reading: Rabbi Ahron Marcus brings in Barzilai, ch. 20 this table: (Nebonassar...Nevuchadnezzar, Avil Mardoch, Nergal Sharazzar, Nevonaid (Belshazzar), Cyrus (Koresh), Cambyses (Kanbuzi), Darius I, Achashverosh (in ch. 19 he identifies him with Xerxes I), Artaxerxes I &...


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 ...


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

In the comments, you cite this link. I believe you were confused due to English not being your first language by this sentence: "used as a proper name of God only." In context, that sentence does not mean that the word אֲדֹנָי can only refer to God. It means that the word אֲדֹנָי refers to God when it is used as a proper name. Indeed, as Yishai pointed out ...


3

According to Midrash Pesikta de-Rav Kahana (Buber ed.) (Piska 2, p. 20b, at note 174) his full name is “Mispar Bigvai”. He was thus named, because he was (Mispar) “counted” while (Bigvai) “inside" (in utero). א"ר לוי בשם ר׳ שמואל בר נחמן, יוכבד נמנית במעי אמה, וכן בעולה גולה בקשו כ״ד משמרות ולא מצאו שלימין, ונמצא "מספר בגוי" (עזרא ב ב) עמהם. מהו "...


2

Rabbi Hayyim Angel in a lecture on Megillat Esther posits that the gemarah should not be taken literally. Rather, like the gemarah (ibid) which mentions Achashveirosh wearing the clothing of the kohen gadol, this gemarah is alluding to a theme that relates to Achashveirosh being portrayed as eclipsing God and Shushan as the 'new' Jerusalem


2

Here is some of the commentary on that phrase from sefaria, starting from one simple claim, of the Bekhor SHor that they were using a divine plural, דרך לדבר אלהות ואדנות בלשון רבים כמו אלהים קדושים The Ohr Hachayim writes, When they spoke about אלה, "These," they made sure that they did not exclude G'd in Heaven. Possibly, they used the expression ...


2

Vikiyeshiva quotes the article from Micropedia Talmudis about ברית מילה in which the following appears: "צורת אמירת "וכרות עמו יש הנוהגים לשנות בצורת אמירת הפסוקים בסוף פסוקי דזמרא, מ"וכרות עמו הברית" ועד לסוף שירת הים, שהמוהל אומר בקול רם פסוק אחד, והסנדק פסוק אחר (מנהגות וורמייזא, בירת מילה), או שהמוהל אומר בקול רם חצי פסוק, והקהל בקול רם ...


2

The Western Wall in its entirety was built by King Herod. And yes the stones are quite impressive. This is one of the wonders of the ancient world (I think Josephus calls it that). The top half of the wall was destroyed with the Temple and rebuilt cheaply over the years. For a full treatment of who built what of the Temple Mount walls, see Ritimyer's book ...


2

Judaica Press commentary on 8:14 says And the found written ... It seems very strange that the Jews did not know anything about the mitzvah of sukkah ... The commentary states that it was not that they did not know about the mitzvah of sukkos. Judaica Press cites Malbim and others that this refers to Yerushalayim as specified in Shulchan Aruch Orach Chaim ...


2

Here are lists from several academic sources: Bar-Kochva's "Pseudo-Hecataeus on the Jews" Kuhurt's "The Persian Empire: A Corpus of Sources from the Achaemenid Period" Grabbe's "A History of the Jews and Judaism in the Second Temple Period " It should be emphasized that there is significant uncertainty in the chronologies. Moreover, due to lack of literary ...


2

The text says כּ֣וֹרֶשׁ וְדָֽרְיָ֔וֶשׁ וְאַרְתַּחְשַׁ֖שְׂתְּא. The conjunction וְ-‏ is used between all of the names, so it could be translated "Cyrus and Darius and Artaxerxes." As to your question whether this implies Darius and Artaxerxes are two different people, I think that grammatically it's possible that this doesn't imply they are two different ...


2

The Ramban (13th-century Spain) poses the question thus: "This section of the Torah has not adequately explained the issue. Why should God tell Abraham, "Leave your land and I will extend to you the greatest good that has ever been", without first indicating to us that Abraham was a servant of God or a perfectly righteous individual? Or, the ...


1

In Exodus 6:3, Moses learns that G-d appeared to the patriarchs “as El Shaddai, but I did not make myself known to them by my name y-h-v-h.” In the Bible G-d is called Y-h-v-h, “the Tetragrammaton,” a four-letter word. Many read this word and assume it is G-d’s name, but this is mistaken. The term Y-h-v-h, “the Tetragrammaton,” is a description of how G-d ...


1

At that time in the day he or someone else had to have already blown sofar for them. At that point in history Sofar was still blown in the morning for zerizim makdimim.If he was giving them instructions to eat they obviously heard Shofar already because you are not allowed to eat (be Kova Sudah) beforehand. As is the case today most of the people probably ...


1

Books were cumbersome and heavy at the time, not the Capitalist small paperbacks the companies make today for profit! Do you expect a king to take a 5kg book to bed at night to read or a 5m long scroll papyrus?


1

Malbim on the verse writes: "בני בית לחם, אלה שהיו כולם ממשפחה אחת אף שישבו בכמה ערים צרף מספרם ע"ש ראש המשפחה, ואם לא התקבצו ממשפחה צרפם ע"ש העיר שגרו שם תחלה." Translation: "The sons of Beit Lechem, those who were all of one family even if they lived in several cities he added their numbers together under the name of the head of ...


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