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Sanhedrin 97b
If they do not repent, will they not be redeemed at all? Rather, the Holy One, Blessed be He, will establish a king for them whose decrees are as harsh as those issued by Haman, and the Jewish people will have no choice but to repent
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בפרק קמא דיומא (יומא ט ב):
"מקדש ראשון מפני מה חרב? מפני שהיה בו שלשה דברים: עבודת גילולים, וגילוי עריות, ושפיכות דמים. עבודת גילולים, דכתיב "כי קצר המצע מהשתרע". מאי "כי קצר המצע מהשתרע"? אמר רבי שמואל בר נחמני אמר רבי יוחנן: כי קצר המצע מהשתרע עליו ב' רעים כאחד וכו'. גילוי עריות, דכתיב "יען כי גבהו בנות ציון ותלכנה נטויות גרון ...
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Bamidbar chapter 5 verse 18 states that the Kohen would pull off the woman's kisui rosh. Rashi there explains that from here we learn that a woman should have her hair covered. This is consistent with the Talmud's ruling (based on a Tannaic opinion) in Kesubos 72a that a married woman who does not cover her hair is transgressing a biblical commandment. I ...
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Refer to Gemara Brachos 4a:
It was taught in a Tosefta from a tannaitic tradition: His name was not Mefiboshet, but rather Ish Boshet was his name. Why was Ish Boshet referred to as Mefiboshet? Because he would embarrass [mevayesh] David in matters of halakha. According to this approach, Mefiboshet is an abbreviation of boshet panim, embarrassment. Because ...
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After posting this question, I found that in Toras Moshe HaShalem ad. loc. they explain that he's referring to Rav Menachem Azariah MiPano. He says this idea in his Asarah Ma'amaros Eim Kol Chai 1:7.
They also cite that the Chasam Sofer cites this elsewhere in his Chasam Sofer Al HaTorah to Genesis 32:5.
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Every army has many generals, but there is usually one supreme commander. In David's army, this was Yoav. Batsheva says that Adoniyahu invited "Joab commander of the army", meaning the highest ranking officer. Nathan adds that Adoniyahu invited all of the military officers, which would include Yoav but also lower-ranking generals. So there is no ...
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This can be sourced in the Ramban.
The first time we find the word "good" in the Bible is in verse 4- וירא אלקים את האור כי טוב. The Ramban there as well as several other places explains that the "good" that G-d "saw" was "קיום המינין לעד" which means G-d saw that what He built was something that would serve its ...
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Are you possibly referring to the Maharal in his commentary on Pirkei Avos (Ethics of the Fathers) entitled Derech Chaim.
In the first chapter and second Mishna of Pirkei Avos the text reads:
שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת ...
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The Metzudat David on the verse says "יתכן שהוא חושי הארכי, הנקרא ריע המלך" referencing Shmuel 2, 16:16
"It is possible that this is Chushai the Arkite who is called the King's (David's) friend."
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If you look up the quoted source, you can see whether the entire relevant part was quoted and (if not) what wasn't.
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The children are not listed in their correct order and the child that died is not mentioned.
The Metzudas Dovid points this out:
שמעא. לא מנאם כסדר תולדותם כי שלמה היה הראשון
Shimea - They are not listed in order of their birth, as Solomon was the first
Radak builds on this as also points out the interchangeable nature of her name. He says as follows:
She ...
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Rav Schachter read the story in the book "Operation--Torah rescue: The escape of the Mirrer Yeshiva from war-torn Poland to Shanghai, China" by Yecheskel Leitner, page 68.
Here's an excerpt:
There was also a striking contrast between the conduct of the yeshiva passengers and that of the other people on those trains. In the words of a western ...
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