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-1

No. In his work called Chelek, Maimonides writes that those who take Midrashim literary are "fools," while those who reject them out of hand are also "fools." Midrashim are imaginative parables, sermons designed to teach moral lessons. People should mine Midrashim for lessons about proper behavior.


-4

Midrashim do not tell true events In his work called Chelek, Maimonides writes that those who take Midrashim literary are "fools," while those who reject them out of hand are also "fools." Midrashim are imaginative parables, sermons designed to teach moral lessons. People should mine Midrashim for lessons about proper behavior.


2

Because she was a truth seeker who was no longer interested in idol worship. The Gemorah in Sotah 12B says: ותרד בת פרעה לרחוץ על היאור א"ר יוחנן משום ר' שמעון בן יוחי מלמד שירדה לרחוץ מגלולי אביה “And the daughter of Pharaoh came down to bathe [lircḥotz] in the river” Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: This teaches that she came ...


10

The first individual to know of the Messiah was Adam HaRishon. This is stated explicitly in Sanhedrin 38b in the name of Reish Lakish, by Yose ben Chalafta in Seder Olam Rabbah 30 and Rabbi Yehuda bar Simon in Bereshit Rabbah 24:2 which teach that Adam was shown all the righteous, each generation and its Sages and those who would teach and explain the Torah. ...


1

Chazal often took pesukim out of context to teach lessons homiletically; this is an example of that. Does this mean that they maintained that Isaiah 53 speaks of the Messiah? Simply not. Actually each school is choosing a name for the Messiah resembling in sound and meaning the name of that school or its head (see Rashi). One passage on Sotah 14a ...


0

The verse says וַאֲנַ֣חְנוּ חֲשַׁבְנֻ֔הוּ נָג֛וּעַ, "and we considered him 'afflicted'," which the Talmud considers to a name of Moshiah. That didn't mean that the person described in the passage actually is the messaiah; his death proves that he is not. It just means that the people being spoken for in the prophecy thought that he would be the messaiah as ...


7

Rashi Breishis chapter 39, 1 ויוסף הורד AND JOSEPH WAS BROUGHT DOWN — It (Scripture) now reverts to the original subject (and consequently it states ויוסף הורד “Joseph had been brought down to Egypt” before the events last mentioned); it interrupted it only in order to connect the account of the degradation of Judah (Genesis 38:1) with that of the sale of ...


3

This comes from Bereishit Rabbah 85:2, quoted by Rashi to Bereishit 39:1.


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