11

I believe it is referring to Ha'amek Davar to Bereishit 7:23, although note that he ultimately rejects this view and believes that the fossils are of antediluvian creatures belonging to our "world", rather than from previous "worlds".


7

Rabbi Levi Druk answers this question in the name of the Lubavitcher Rebbe Zatzal. The Lubavitcher Rebbe suggests (Sefer Hasichot, 5750) that Korach had a positive and redeeming quality, in light of which we name the portion after him. Korach’s motive was that he yearned to serve G-d as a Kohen Gadol (Numbers, 16:10), something Moshe himself said he desired ...


7

Malkitzedek was no longer Kohen Gadol at the time, as it says in Nedarim 32b: "Rabbi Zekharya said in the name of Rabbi Yishmael: The Holy One, Blessed be He, wanted the priesthood to emerge from Shem, so that his children would be priests, as it is stated: “And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most ...


6

According to Sforno, yes: both pain and other issues on childbirth and pregnancy mentioned in this verse indicates that the exact opposite occurred before their sin. her pregnancy will be exactly the opposite of what it had been before she sinned. (Translation from Sefaria) On regard the other question, if they had a child before they sinned, the answer is ...


6

I have checked through all the mefarshim I could find and haven't seen any one of them comment that the meraglim saw prophetically that they wouldn't be the leaders in Eretz Yisroel. The closest I found was the peirush of Rav Moshe Zakut on the Zohar which explains the spiritual thought process of the meraglim but it still indicates that they themselves ...


6

There are a number of views on their identities brought by Da'at Mikra on Divrei Hayamim 1:18:7. The following two are the ones relevant to your question - views that these were distinct groups of people: Cheretites - from the Cheretite Negev, mentioned in Shmuel 1:30:14, and Peletites - descendants of Pelet, from the family of Yirachme'el. According to ...


5

Rabbi Ahron Marcus in his book Kadmoniyot, pg. 131-142, discusses this subject at length. I'll translate some of the more relevant portions: First of all, he strengthens the question by mentioning inscriptions discovered in Esarchaddon's palace. Esarchaddon took tablets from Tiglat-Pilesser III's palace to use for his own palace. Some of these tablets ...


5

Sanhedrin 38b contains a chronology of Adam's first day, in which the births of Cain and Abel precede Adam and Eve's sin: Rabbi Yoḥanan bar Ḥanina says: Daytime is twelve hours long, and the day Adam the first man was created was divided as follows: In the first hour of the day, his dust was gathered. In the second, an undefined figure was fashioned. In ...


5

According to Rashi (see Beresihis 3:17), the land/ground began to produce flies, fleas and ants only after Adam and Eve sinned, therefore insects didn't existed prior to that.


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.


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, ...


4

Firstly, yasher kochacho on a really good observation! Rav Yosef Tzvi Rimon makes an interesting analysis here. He notes that there are interesting parallels with the story of Sodom and Pesach which is highlighted by this constant repetition of "door". On the pasuk in Bereishis 19:3 - וַיִּפְצַר־בָּ֣ם מְאֹ֔ד וַיָּסֻ֣רוּ אֵלָ֔יו וַיָּבֹ֖אוּ אֶל־...


4

While your description is rather vague, I believe that you will discover a fair degree of success on Judaism Codidact's "Divrei Torah" section.


4

Her trial was done by the fact that she was obviously pregnant and it was known that she had not married the son of Yehuda. Thus, as the daughter of a priest who had committed znus she was subject to being burned. Rashi Vayeishev 38:24 and let her be burned: Ephraim Miksha’ah said in the name of Rabbi Meir: She was the daughter of Shem, who was a ...


4

None. Baal HaTurim says "burning her" meant branding, not execution. If we accept Baal HaTurim's premise that the practice pre-Sinai was to punish failure-to-keep-the-family-name-alive with branding, i.e. permanent humiliation, you can see how the Torah instituted a far less extreme form of that with chalitzah -- a public shaming, with no corporeal ...


4

There are precisely four passages where the Torah talks of the requirement to tell one's children about the Exodus: Shemot 24:26-27 וְהָיָ֕ה כִּֽי־יֹאמְר֥וּ אֲלֵיכֶ֖ם בְּנֵיכֶ֑ם מָ֛ה הָעֲבֹדָ֥ה הַזֹּ֖את לָכֶֽם׃ וַאֲמַרְתֶּ֡ם זֶֽבַח־פֶּ֨סַח ה֜וּא לַֽיהוָ֗ה אֲשֶׁ֣ר פָּ֠סַח עַל־בָּתֵּ֤י בְנֵֽי־יִשְׂרָאֵל֙ בְּמִצְרַ֔יִם בְּנָגְפּ֥וֹ אֶת־מִצְרַ֖יִם וְאֶת־...


4

Sforno says a parent can lead children because the children know, on some level, that the parent has their best interests at heart. The people no longer trusted that Moshe was doing what was good for them. Hence a panel of people they knew better (many of whom had literally taken beatings for them in Egypt, while Moshe was in a faraway land).


4

So I looked through a number of mefarshim (commentaries) and there doesn't appear to be any reference to any prophecy. As you say, many mention this Zohar, but I think it would be fair to say that the Be'er Yosef's words are more his own personal presentation of the facts. Rabbi Yaakov Yitzchok Ruderman zt"l questions in his Sichos Avodas Levi 59 how ...


4

Or perhaps, this is the simple reading of the Zohar. I believe that this is the closest to the mark. We can quibble over whether it actually is the simplest and most straight-forward explanation of the Zohar, but it does appear to be his understanding of the text. This assumption, that the Zohar is to be so read is shared by others. For example, Rav Yaakov ...


4

It seems clear from Bereishit 17:1-5 that he was 99 years old.


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&...


4

Rashi writes that the reason the clothes were mentioned is because to the Egyptians they were regarded as being of greater value than their silver and gold. Based off this, the Maharal in Gur Aryeh explains: ויש מקשים למה כתב במעשה "כלי כסף וכלי זהב ושמלות", ואילו למעלה (יא, ב) לא כתב רק "וישאלו כלי כסף וכלי זהב" ולא שמלות, ורש"י ...


4

As various commentaries point out, the guests asked where Sarah was precisely because they needed to deliver the message to her. According to this it's not that she happened to overhear them speaking to Avraham; it's that they made sure to speak to Avraham within earshot of Sarah. Bechor Shor ויאמרו אליו איה שרה אשתך לפי שרצו לבשרה כי האחד בא לבשר את שרה ...


4

An explicit pasuk states that Yaakov loved Leah. Bereishit 29:30: וַיָּבֹא גַּם אֶל-רָחֵל, וַיֶּאֱהַב גַּם-אֶת-רָחֵל מִלֵּאָה; וַיַּעֲבֹד עִמּוֹ, עוֹד שֶׁבַע-שָׁנִים אֲחֵרוֹת. And he went in also unto Rachel, and he loved Rachel more than Leah, and served with him yet seven other years. If he loved X more than he loved Y, he still loved Y. Jay's answer ...


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 Ibn Ezra on the passuk writes two noteworthy points: Bread and a skin of water. Since Hashem told him to listen to all that Sarah said he could not give Hagar anything without Sarah’s permission. Nevertheless, after Sarah’s death he gave the sons of his concubines gifts (25:6). and also... It is also possible that he gave Hagar gifts that Scripture ...


3

1.Answer by rabeinu Bachya. Rachel was 5 years old that time and could not become a mother if his children, so Yaakov offered Lavan 7 years of labor till she becomes 12. 2.Answer by Pardes Yosef. Rivka told Yaakov to stay in Haran "yamim ahadim". YAMIM is 1 year (based on parasha BEHAR "yamim tehe geulato") and AHADIM are SHABATOT (based ...


3

The way this question framed, it is basically that Rashi says X, I think not X, so what is Rashi's logic. It may simply be that Rashi doesn't agree with your premise. (I am writing this not to be rude but because it seems like a common trend in the questions you pose, and this, by itself, might be the overarching answer.) To the specifics. Firstly, Rashi ...


3

Aharon would go to them. See Avos Derebbi Nassan: וכן שני בני אדם שעשו מריבה זה עם זה הלך אהרן וישב אצל אחד מהם אמר לו בני ראה חברך מהו אומר מטרף את לבו וקורע את בגדיו אומר אוי לי היאך אשא את עיני ואראה את חברי בושתי הימנו שאני הוא שסרחתי עליו הוא יושב אצלו עד שמסיר קנאה מלבו. והולך אהרן ויושב אצל האחר וא״ל בני ראה חברך מהו אומר מטרף את לבו וקורע את בגדיו ...


3

The Ramban* explains that Yehuda had in mind to eventually marry off Shela to Tamar when Shela was older and would listen to his fathers rebuke, as Yehuda had let Er and Onan marry too young when they were not inclined to listen to his advice. So if Shela/Yehuda would have done chalitza, Tamar would no longer have been able to marry into Yehuda's family ...


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