5

What a word in the Torah means is best determined not by the most frequently-used English translation of that word but by examining how that word is used in context in the Torah or possibly in parallel texts. If you look at the places where the noun "זֶרַע" is used in the Torah, you'll find plenty of examples of it meaning, in context, the child, ...


5

See Rashi to Bereishit 47:2, who notes that this is a matter of debate between Bereishit Rabbah, which believes Gad was strong, and Talmud Bavli and Sifrei which believe that Gad was weak. Rashi to Devarim 33:18 is paraphrasing Sifrei. Rashi to Devarim 33:21 seems to be following the opinion of Bereishit Rabbah.


4

As far as the first option there are clear sources that point to the fact that Cham / Ham castrated his father: It says in the Gemarah in Sanhedrin 70a: וירא חם אבי כנען את ערות אביו ויגד לשני אחיו בחוץ ויקח שם ויפת את השמלה וישימו על שכם שניהם וילכו אחורנית ויכסו את ערות אביהם ופניהם וגו' וייקץ נח מיינו וידע את אשר עשה לו בנו הקטן רב ושמואל חד אמר סרסו וח&...


3

Moreh (or hamoreh, harav hamoreh, etc.) is usually a reference to Rambam, after his book Moreh Nevuchim. R. Yosef Ibn Kaspi frequently cites Rambam in his works. In this case we can indeed see that Rambam provides the reason for this commandment in Moreh Nevuchim 3:40 where he writes: The beneficial character of the law concerning "the breaking of the ...


2

The Gemora Shevous 36A says the reason the promise not to destroy the world with a mabul was repeated twice was to give that promises the status of an oath. It is a complex question in the Rishonim about the parameters of that oath (e.g. was it only an oath about a mabul?)but that is why it was repeated twice to begin with. See the Ohr HaChaim on the second ...


2

Rambam elaborates on this in Hilchot Yesodei HaTorah 9:1 where he writes: דבר ברור ומפורש בתורה שהיא מצוה עומדת לעולם ולעולמי עולמים אין לה לא שינוי ולא גרעון ולא תוספת שנאמר את כל הדבר אשר אנכי מצוה אתכם אותו תשמרון לעשות לא תוסף עליו ולא תגרע ממנו ונאמר והנגלות לנו ולבנינו עד עולם לעשות את כל דברי התורה הזאת, הא למדת שכל דברי תורה מצווין אנו לעשותן עד ...


2

See Rashi ad loc (citing Yalkut Shimoni): אמר רבי אלכסנדרי: אמר דוד, אם אני בורר לי החרב עכשיו, ישראל אומרים הוא בוטח בגבוריו, שהוא לא ימות והאחרים ימותו, ואם אני בורר הרעב, יאמרו בוטח הוא בעושרו, אברר לי דבר שהכל שוין בו Rabbi Alexandri says that David said: If I choose the sword now, the Jewish people will say that "he is relying on his warriors, ...


2

Rabbi Akiva Eiger (Gilion hashas baba basra 16b) brings the Toras Chaim who asks on the gemara in Sanhedrin 104a that why did Yishmael need saving if he did teshuva. However the Reishonim in Yuma 38b imply that the gemara in Sanhedrin held Yishmael didn't do Teshuva. Therefore it's a machlokes whether Yishmael did teshuva or not. I've seen Rav Yehonasan ...


2

Ramban mentions this Rashi and says: And Rashi wrote, "He entered into it unto the place of Shechem to pray for the sons of Yaakov, when they would come from the field anguished. And this is correct. And I [would] add that Avraham held this place first, and before He gave him the land - it was [thus] hinted to him from this that his children would ...


2

@Harel13 has provided the main answer, but I thought you might be interested in noting a fascinating article here (on pp.13-14) which provides further academic research to support Rashi's assertion that their spleens were removed to increase their speed and was indeed a common practise in the ancient world (in both the Roman and Greek culture). The author ...


2

Rashi is saying this based on a gemara in Sanhedrin 21b: "The verse continues: “And he prepared for himself chariots and riders and fifty people to run before him” (I Kings 1:5). The Gemara asks: What is the novelty of these actions, since other wealthy people do the same, even if they are not the sons of kings, with designs on the throne? Rav Yehuda ...


1

Your assumption that זרע only means semen isn't correct even in terms of simple biology. A better translation would perhaps be gamete which can be either from the male or the female in terms of offspring. And this is actually how the concept is related in the Oral Torah like Niddah 31a which says in the name of Rabbi Yitzchok quoting Rabbi Immi: אמר רבי ...


1

Perhaps a mehalach working off the mefarshim could be as follows: Both Dovid and Shlomo were Kings over the Jewish people and also prophets like you assert. It is precisely this point that meant they had a level of responsibility that went above and beyond the normal leader as they were not only there to rule over the people, but to act as an intermediary ...


1

It would seem that his tefillah was to change the outcome of the war (i.e., without it, Yaakov's sons might have fared badly). In a similar vein, also about Avraham's prayers - this time "between Beis-El and Ai" - the Gemara (Sanhedrin 44b) tells us that had it not been for that prayer, the (first) battle of the Jewish people against Ai (Joshua 7) ...


1

On the contrary. Rav Chaim Friedlander זצ"ל in his שפתי חיים על פרשת נח, brings from the זוהר (השמטות בראשית רנד) that when נח came out of the תיבה and saw the destruction, he cried out to ד' asking why He hadn't had mercy on the people כשיצא מן התיבה וראה את העולם חרב והתחיל לבכות לפניו ואמר רבש"ע נקראת רחום, היה לך לרחם על בריותיך! השיבו הקב&...


1

Noach did not say Shira when they drowned. The Malochim were criticized for saying Shira when the Egyptians were drowning. Klal Yisroel was not criticized because the Egyptians had been their tormenters who had been running after them so they were also thanking Hashem over their salvation.Noach was not being chased after by the people of his generation. ...


1

The Akivian methodology suggests that what G-d "says" and "thinks" are two different things. Whenever the Bible repeats or adds a word, it must be there to teach a lesson. Rabbi Ishmael disagreed. He felt that “the Torah [which is intended for humans] speaks in human language.” Thus, the Torah repeats itself for emphasis to make a point. ...


1

The Or Hachaim (Numbers 25:8) asks this question. He Answers that She has the din like an animal that lives with a person. Just like the animal is killed because it caused a stumbling to a jew, so too she's killed because she brought a stumbling to a jew. The Rambam (Issurei Biah 12:11) himself learns that's the reason why the midyanite women were killed as ...


1

The simple answer is that, as in most cases, Rashi is simply citing a Midrash. Bereishit Rabbah (Parshah 86) says: ויעזוב את כל אשר לו ביד יוסף כי אם הלחם אשר הוא אוכל, לשון נקי This is Rashi following his style of not being a strict pashtan, but instead incorporating midrashim into the Biblical narrative. Indeed, those rishonim who are more strict ...


1

Iyun Haparsha had a list of at least 20 answers to this question. I can recall a few. Rav Chaim Kanievsky (some others as well) answer that once the issur of eating aninals went off so did the issur on fish because it was one issur. 2. Adam was never forbidden to eat fish. 3. Noach saved the fish as well. Since by the Teiva the water was cool. 4. Avnei ...


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