# Tag Info

32

I generally understood the story based on the Malbim: obviously, everyone involved (including "Woman B," as you call her) knew that King Solomon's suggestion would result in the death of the child. After all, the second woman says גם לי גם לך לא יהיה - neither of us would end up with a child. Instead, the question was what do each of these woman really ...

15

It's approximating π, as is clear from the g'mara (Eruvin 14:1). The problem is that that g'mara seems to be saying that it's a pretty precise approximation, and we know it's not. (Tosafos there raise this question and offer no answer.) But to answer your question, whether it's an approximation of π or a miracle, it's the former.

13

See the gemara in Yoma 22b. This was orchestrated in order to ensure the longevity of his kingdom. As Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yehotzadak: One appoints a leader over the community only if he has a box full of creeping animals hanging behind him, i.e., he has something inappropriate in his ancestry that preceded him. Why is that? ...

13

The Meiri asks and answers this question in Yevamos 17b: והוא הענין שנאמר בהגדה על אותן שתים נשים זונות שבאו לדין לפני שלמה שהרי כשצוה שלמה לגזור את הילד החי והשיבה האחת תנו לה את הילוד החי והמת אל תמיתוהו היה ראוי לאחרת להשיב את שלי היא נותנת לי וכשאמרה גם לי גם לך גו' סכלות היה ופתיות שלה ומה היה מכיר שלמה בדבר זה ומה תועלת היה רואה לה בדבריה אלא ששתי ...

11

The GR"A points out the following: The word circumference (kav) is spelled קוה but pronounced קו. The gematria of the former is 111 and the latter is 106. The ratio of 111 to 106, multiplied by the approximation of 3, gives you: (111 / 106) * 3 = 3.1415 Perhaps pi to five digits is a better approximation than 3?

10

Wikipedia has a set of answers in their article on Approximations of pi. That links to a terrific article on rabbinic approximations of π by Boaz Tsaban and David Garber. Tsaban and Garber summarize as follows (pp. 10-11): The rational-religious approach of Maimonides holds that, since we cannot know the exact values, the Bible tells us that we do ...

10

The mefarshim on this portion of Navi (Targum, Rashi, Radak, etc.) explain that the man who died was actually Ovadiah (see Melachim Aleph 18). He was the man who kept 100 true prophets alive during their persecution by Jezebel. He hid them in 2 caves. He also provided for all of their physical needs. The cost of secretly supporting them, not only risked ...

9

First, as @Yirmeyahu commented above, there is no death penalty for "all sex outside marriage". There is a verse which states לֹא תִהְיֶה קְדֵשָׁה מִבְּנוֹת יִשְׂרָאֵל וְלֹא יִהְיֶה קָדֵשׁ מִבְּנֵי יִשְׂרָאֵל, but that does not specify a death penalty of stoning. The prostitutes profession was irrelevant to the case. And it would not be a good society if ...

8

The extra blood after each sacrifice was poured at the base of the altar (if it was considered Shirayim, leftover) or the Amah - a channel which led out of the courtyard (if the blood's status is dichuy, invalid to be poured on the base). This is from the Talmud, Zevachim 34b. The leftover blood which was poured out flowed to Nachal Kidron, and was redeemed ...

7

Asked and answered here. it seems quite likely that this is a later interpolation; it doesn't appear in early prints of Rashi. In several places, though, Rashi refers to לשון כנען, which was a popular term at the time for the Slavic languages (based on the equation of "Slav" with "slave" and the association of the latter with Canaan). These ...

7

I think that the point is being missed here. There are not that many places where there is a difference between the written word (k'siv) and the way the word is pronounced (kri). This is especially true where the written word would be pronounced the same way. The reason is generally that neither is quite correct. The "real" word should be some combination. ...

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

Both Targums on Esther 2:5 identify The Shimei in Mordecai's lineage with Shimei Ben Gera. They state that David saw through a prophetic experience that Mordecai (and Esther according to the first Targum) descended from Shimei, so he delayed his revenge until Shimei stopped bearing children to allow for the subsequent salvation of the Jewish people in the ...

6

Both RaDaK and Malbim understand that David was not telling Shelomo to execute Shime'i outright, but each saw it to be done differently: RaDak writes( on MelakhimI 2:8): ירד לקראתי - שאמחול לו ונשבעתי לו שלא אמיתנו, אף על פי שנשבעתי לו שלא אמיתנו, חייב מיתה הוא, ולשמור שבועתי לא תמיתנו, עד שתמצא לו עלה ועון וסבב אתה הדבר שיבא לידי עון, שיהיה לך דין ...

6

This article from the OU's magazine “Jewish Action” says that there are jokes in the Talmud, “It is related that Rabbi Aryeh Kaplan was once asked if there are any jokes in the Talmud, and his response was, “yes, but they’re all old.” Jokes with a “Hechsher” A cursory reading of the Talmud’s text validates that assertion. An informed reading may ...

6

From Menashe. See Pesikta Rabbati 3 ובמלכים ירבעם בן נבט משל אפרים ואחרי כן יהוא בן (מנשה) [נמשי] משבט מנשה

6

This topic is dealt with extensively by Rav Asher Weiss on his website. The following is a summary. To begin with, two major authorities have already said that today there is no practical application of Chazal's dictum גדולה עבירה לשמה: The Ramchal (Kinas Hashem Tzevakos II ענין יעל) and Rav Chaim Volozhin (As pointed out by @Alex, in Keser Rosh § 132). The ...

6

She was calling the king's bluff. My understanding of the story goes against the universal one, but fits with the text and answers your question and a lot of others -- Woman A (the one holding the live child) was trying to be demonstrative of how motherly she was, expecting to be allowed to keep the child, even though she was saying that she would let the ...

5

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 ...

5

The Kli Yakar there asks this question on the Midrash, and explains that although the bull understood from the very beginning that his going to the Ba'al would result in a sanctification of Hashem's name - it was nonetheless hesitant to go, as it was worried that by going over to the side of impurity it would become negatively affected. The bull therefore ...

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

Yes, you are correct, the Talmude here [pesachim 9b] is making a pun. This is mentioned as one of the more famous examples, but there are others. Another example is Kiddushin 25a, Students called Rav Hemnuna 'cold fish' (for being unable to answer their questions) - המנונא Hemnuna, is similar to חמנונא Chamnuna, which is a 'warm fish.'. See also here for ...

5

Rambam, The Laws of Kings and Wars, 3:8 (Chabad.org) Anyone who rebels against a king of Israel may be executed by the king… Shaul was considered righteous since he believed he was putting down a rebellion. The king may only execute people by decapitation. ……However, he may not confiscate property. If he does, it is considered theft. This is why ...

5

I think you are referring to the (re)discovery of the Torah scroll by Chilkiyahu the High Priest in the time of Yoshiyahu (Josiah?) (mentioned in Kings II chap. 22, and Chronicles II chap. 34), in the course of renovations to the Temple. (If I'm mistaken, please cite a source). You are quite correct that there were many copies of the Torah. This particular ...

5

Bavli Sotah 46b-47a describes this incident in more detail. R. Yochanan said in the name of Meir that whoever does not escort others or allow himself to be escorted, it as if he shed blood, for if the men of Jericho had escorted Elisha, he would not have stirred up the bears. The g'mara then goes on to explain the incident. First, who are the "little ...

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

Mikra (the TaNaCh), as opposed to Aggadaic Medrashim and Talmudic passages, are not allegories. Even when the verse is hinting a lesson, we learn that אין מקרא יוצא מידי פשוטו, the verse does not abandon its simple meaning. There are a few exceptions, though. Firstly, there is such a thing as exaggerations when that is a manner of speaking. A famous example ...

5

Interesting theory as to the potential translation into psoriasis, but it seems unlikely based on Rav Hirsch's challenges to those who compared tza'raas to leprosy: Tzaraat is not 'leprosy' as we understand it. He also demonstrates that the reasons for quarantines and, in confirmed cases, exclusion from the 'camp' are not to prevent the spread of ...

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 ...

4

The Midrash (Bamidbar Rabbah 7:5) lists 11 causes for Tzaraat and brings proof for each one of them. On of the causes listed is Haughtiness, and Naaman is used as a proof. The verse says, "וְנַעֲמָן שַׂר צְבָא מֶלֶךְ אֲרָם הָיָה אִישׁ גָּדוֹל", and the Midrash defines "Gadol" as being haughty, since he was a great warrior. This article says that Naaman's ...

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