6

Chagigah 12a: מַאי שָׁמַיִם אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא שֶׁשָּׁם מַיִם בְּמַתְנִיתָא תָּנָא אֵשׁ וּמַיִם מְלַמֵּד שֶׁהֱבִיאָן הַקָּדוֹשׁ בָּרוּךְ הוּא וּטְרָפָן זֶה בָּזֶה וְעָשָׂה מֵהֶן רָקִיעַ What is the meaning and source of the word “heaven” [shamayim]? Rabbi Yosei bar Ḥanina said: It is an acronym, shesham mayim, meaning: That water is there. It ...


6

Rashbam in his commentary to Genesis 41:10 lists various names of biblical figures that are not actually the person's given name, but the name that all kings of that place are called by: כל פרעה בלשון מצרים מלך וכן כל מלכי מצרים נקראים ושל פלשתים אבימלך אפילו בימי דוד בשנותו את טעמו לפני אבימלך ושל ירושלים מלכי צדק ביהושוע אדני צדק מלך ירושלם ובימי דודעל ...


6

The Midrash (Bereshit Raba 4:7) is the earlier source וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם, רַב אָמַר אֵשׁ וּמָיִם, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר מִשּׁוּם רַב, נָטַל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵשׁ וּמַיִם וּפְתָכָן זֶה בָּזֶה וּמֵהֶן נַעֲשׂוּ שָׁמַיִם. "G-d called the firmament heaven", Rav said fire and water, Rabi Aba Bar Kahana said in the ...


5

There are a number of sources that point to the fact that Shem did indeed live a long life and also lived to see some of the personalities that you mention above. Firstly by way of introduction, the Gemara in Bava Basra 121b highlights Shem as one of seven people, whose longevity in physical years collectively spanned the history of mankind. It writes there: ...


5

The Talmud gives an answer: It was taught in a baraita: Shamayim means esh umayim, [fire and water], which teaches that the Holy One, Blessed be He, brought them and combined them together, and made the heavens from them. [Chagigah 12a]


4

According to The Jewish Timeline Encyclopedia, Binyamin was born on 11 Cheshvan, 2208 from creation. The Famine began in 2235 and Yaakov took the family down in 2238 so the events of the brothers' looking for Yosef and then standing before him must have taken place in the 2237/8 range, making Binyamin about 30.


4

In the Yachin UVoaz commentary it writes: שאמר הקב"ה כן לנח, וגלה לו יקרת האדם, וזה מעיד על גודל החבה, עד שמודיעו שמחבבו כל כך, [משא"כ הנך קראי דבראשית שנאמר נעשה אדם בצלמינו וכו', כי בצלם אלדים עשה וכו'. אמר הקב"ה כו' שלא בפני שום אדם]. וכוונת התנא, דמשום כך יראה האדם להיטיב לכל, אפילו למי שאינו בן ברית, וכ"ש שלא יגרום לו נזק לגופו ...


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 ...


3

The simple meaning of the former verse is that it is the royal "we", such that there is no conflict with the following verse. For homiletic purposes, to teach a moral lesson of consulting others, that verse was taken midrashically to mean "us" and "our" including the angels. In your question, you are trying to then make a very ...


3

Rashi on that verse states: עפר מן האדמה. צָבַר עֲפְרוֹ מִכָּל הָאֲדָמָה מֵאַרְבַּע רוּחוֹת, שֶׁכָּל מָקוֹם שֶׁיָּמוּת שָׁם תְּהֵא קוֹלַטְתּוֹ לִקְבוּרָה. דָּ"אַ נָטַל עֲפָרוֹ מִמָּקוֹם שֶׁנֶּאֱמַר בּוֹ מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי (שמות כ'), הַלְוַאי תִּהְיֶה לוֹ כַפָּרָה וְיוּכַל לַעֲמֹד: עפר מן האדמה DUST OF THE EARTH — He gathered his dust (i. ...


3

Refer to the Sforno there: וייצר ה' אלהים אמנם להוית בעלי חיים לא הספיק זה אבל היתה יצירת היוצר ית' על אופנים מתחלפים וזה כי ליצירת האדם בירר עפר מן האדמה חלק נכבד ממנה: וייצר ה' אלוקים, the animals had not rated involvement of both attributes of G-d in their creation and formation. Not only that, but in order to create man G-d had used עפר מן האדמה, the ...


3

"Spirit" and "wind" are both helpful translations. But in any case the commentators make it clear "the spirit of God" is an emanation from God that proceeds by His command rather than being some "part" of Him. Rashi "וְרוּחַ אֱלֹהִים מְרַחֶפֶת" – כסא הכבוד עומד באוויר, ומרחף עַל פְּנֵי הַמָּיִם ברוח פיו של ...


3

It is possible to translate it as a 'wind from G-d' but as the commentators point out it is not necessarily wind in the way we appreciate it. The Ibn Ezra there serves as a good introduction and does explain it as some form of wind: ורוח אלהים. סמך הרוח אל השם בעבור היותו שליח בחפץ השם לייבש המים: AND THE SPIRIT OF GOD. Ru’ach (wind) is in the construct ...


3

This was not the intended site of the Temple It is certainly not explicit in the Torah that Ya'akov was indicating the site of the future Temple. He promised that there would be a house of G-d there, but this did not have to be the Temple. Indeed, when Ya'akov returned from Charan he set up an altar there in Bethel (35:1), so the prmise was already ...


2

In the sefer Asicha Rav Chaim kanievsky answered because Hevel wasn't commanded in bringing a korban therefore he wasn't protected. It's brought from Maharal (there in side notes) that Hevel wasn't protected because he was influenced by someone else to do the mitzva. (In this case kayin). A mitzva only protects when you enlight yourself to do the mitzva.


2

Yes, more or less. The medieval works counting the commandments count Be fruitful and multiply as the first commandment; only men are technically obligated, though. (But you can't really do that without someone going along ... some say the Torah couldn't obligate women per se because childbirth was so dangerous; others that anthropologically, a society works ...


2

The code of law Shulchan Aruch states as follows in the opening line of the volume dedicated to marital law: חייב כל אדם לישא אשה כדי לפרות ולרבות Every man is obligated to marry a woman in order to be fruitful and multiply. As to whether women are similarly obligated, see this question.


2

Rav Saadia Goan (long commentary) on Passuk Bereshit 2;21-23: He actually says differently than what you have mentioned. (which is a Gemara brought down by Rashi, see below) וכוונת ״זאת הפעם״ אינה שהיתה לו אשה שניה, אלא שהיתה ראיה שניה״ אחרי שראה את כל בעלי החיים הבלתי מדברים ולא מצא ביניהם אף אחד הדומה לו, ככתוב: ולא מצא עזר כנגדו, ראה את חוה שהיתה דומה לו ...


2

Seder Olam sets up the timeline of the world based on the life spans as shown in the torah. The Torah says that Shem was 100 years old two years after the Flood and lived 500 years after that. Thus Shem actually lived 600 years (500 years after the birth of his first son). The normal lifespan was then gradually reduced after the flood. Shem was 100 years ...


2

While the medrash says that she went to the school of Shem and Ever, and the other mefarshim discuss the attributes of one called a navi/prophet, the Bal Haturim explains the word לדרוש as: בגימטריא מן שם בן נח that based on gematria, she went to speak with Shem, son of Noach.


2

It is clear from the commentators that these clothes were designed to cover all of their body, which the earlier fig-leaves did not (as the verse writes expressly they made only חֲגֹרֹֽת - loincloths). The Rashbam notes about these new clothes: כתנות עור וילבישם, coats, long enough to cover the whole body. As to why they were now necessary, refer to Radak ...


2

This is the explanation of the Radak and Ralbag. To quote the Radak: It is also possible that the reason it appears in this mode is because it is such a powerful agent of G’d that it sometimes appears to have Divine force. It is quite common in our use of language that when we want to stress the power of someone or something, we somehow associate it with ...


2

The Ramchal answers this in Derech Hashem - in a nutshell God is perfect and wants to share his perfection with others He created the world in an act of love, to have someone (man) who benefits from His goodness, which is ultimately man's ability to attach himself to the perfect good (God) now in order for the gift not to come for free (and be worthless), ...


1

Per Prov. 11:30 Etz haChayim is the Torah, which is the fruit of the Tzadiq. ל פְּרִי-צַדִּיק, עֵץ חַיִּים; וְלֹקֵחַ נְפָשׁוֹת חָכָם. 30 The tree of life is the fruit of the Tzadik; and the Chakham takes souls. This is explained in Likutei Moharan II, Hosafot Manuscript #5. ... כי התגלות התורה בא מיחודא דאבא ואמא כ"ש שמע בני מוסר אביך ואל תטוש ...


1

Turns out Moshe Zucker's edition is available on Alhatorah.org. I think what you're looking for is 2:20: "וחזר ואמר: ויקרא אדם שמות – כלומר, בשעה שקרא להם שמות התבונן בהם וראה שאין בהם אחד התואם אותו. ומסיבה זאת הזכיר מכל הדברים שנתנו להם שמות רק את בעלי החיים בלבד, כי הם היותר קרובים אל האדם, ואילו הצמחים והדוממים בינם ובין האדם מדרגות שונות." ...


1

With regards to arriving in heaven alive look at the Sefer HaYashar, Bereishis 14 which writes: And on the seventh day a great storm arose and Enoch was carried heavenwards in a fiery ‎chariot, drawn by fiery horses.‎ And on the seventh day, all the kings that were with Enoch, sent to ascertain the number of ‎men that remained and followed Enoch to the ...


1

According to this article, there were about two million people in Egypt circa 1800 BCE, which is around the middle of the Avot period, and they reached 2.9 million circa 1250 BCE. Professor Natan Aviezer in his essay "The total enrolled in the divisions, 603,550"1 explains the mathematical calculations surrounding the rapid growth of Am Yisrael. ...


1

Rambam hilchos yesodei hatorah chapter 1 says Hashem as no image at all whatsoever on the slightest in any way at all, and when Moshe asked to "see this face" it was too understand the truth of His essence... https://www.chabad.org/library/article_cdo/aid/904960/jewish/Yesodei-haTorah-Chapter-One.htm 1 The foundation of all foundations and the ...


1

Gemara Megillah (10b) is the source of the concept you mention, saying אמר רבי לוי ואיתימא רבי יונתן דבר זה מסורת בידינו מאנשי כנסת הגדולה כל מקום שנאמר ויהי אינו אלא לשון צער - we have a mesorah that any mention of the word "Vayehi" is a reference to pain. The Alshich (39:2) seems to address your point explaining each "Vayehi" ...


1

Genesis 1:2 reads: “Now the earth was tohu vavohu and darkness was upon the face of the tehom and the ruach elohim hovered over the face of the waters.” We usually translate tohu vavohu to means unformed or unfashioned matter. The word tehom is usually translated as “deep.” It seems that something preexisted creation, a deep. The phrase ruach elohim is ...


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