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19

I do not have the precise location but I was taught that the Yalkut Yoseph brings down eight answers/considerations to this question. Here are some highlights: According to Rashi the milk was served first which is entirely permissable. According to the Maharal, Avraham only fulfilled the positive commandments while the Gra brings opinions that he wasn't ...


15

There is a certain amount of ambiguity here. On the one hand, we see that our Sages praise the daughters of Lot, and especially the elder daughter who took the initiative. Nazir 23a: אלא משל ללוט ושתי בנותיו עמו הן שנתכוונו לשם מצוה וצדיקים ילכו בם הוא שנתכוין לשם עבירה ופושעים יכשלו בם Rather, it is comparable to Lot and his two daughters, who ...


14

According to the Ibn Ezra, Nineveh had previously been a righteous city, so they were given a chance to repent, whereas Sodom and Gomorrah didn't merit a prophet to warn them. Ibn Ezra, Jonah 1:2: והנה מצאנו כתוב היתה עיר גדולה לאלהים שהיו יריאים השם מקדם... ופירוש לאלהים כי היו יריאים השם הימים הקדמונים רק עתה בימי יונה החלו לעשות רע. ולולי זה ...


14

Rabbi Ovadya miBartenura (עמר נקא, בראשית כ"א ט"ז) explains that Hagar moved farther away than would be necessary to merely avoid seeing Yishmael's suffering and death. The reason for the extra distance is that Yishmael was an archer (per verse 20), and Hagar was concerned that Yishmael might become delirious and try to shoot her with his arrows. Therefore, ...


13

Clearly, Avraham had the guests acquire the tongues before slaughtering the animal. As he assumed they were non-Jews, their ownership of the relevant body parts exempts those body parts from the requirement (Shulchan Arukh YD 61:26). Perhaps Avraham gave them water to wash their feet as part of a Kinyan Chalipin (according to Levi (Bava Metzia 47a)). ...


12

Welcome to Mi Yodeya! In answer to your first question, the Ramban on that verse asks your question - that is a lot of bread! He suggests that Avraham knew they were angels (which is consistantly the opinion of the Ramban) and the massive bread serving was a type of "gift" to Heaven. In answer to your second question, he stood by them to be ready to get ...


12

Tosfos in Bava Basra 141a writes: בת היה לו ובכל שמה. וא"ת ולמה לא השיאה ליצחק למ"ד בפרק ארבע מיתות (סנהדרין דף נח:) דבן נח מותר באחותו וי"ל דשמא קטנה היתה ולא רצה עדיין להשיאה ליצחק אי נמי מהגר היתה לו ולא משרה ולכך לא רצה להשיאה ליצחק Tosfos asks, if Avraham Avinu had a daughter why didn't Yitzchak marry her, according to the opinion that a ben ...


11

There is a Midrash (Megillah 14a) that Sarah was really the same as Yiskah (from Gen 11:28), which would make her Avraham's niece, which is pretty close to a sister. However, Ibn Ezra (Gen 20:12) writes that Avraham was just saying something to appease Avimelekh, and we shouldn't assume it is true. Indeed he addresses your question earlier (Gen 11:28) when ...


10

The Gemara there is discussing verse 24:1: א. וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַי־הֹוָ־ה בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל: And Abraham was old, advanced in days, and the Lord had blessed Abraham with everything. The different Rabbis are giving different interpretations how Avraham was blessed. This didn't happen until after Sarah passed away, ...


10

The commentators have several different approaches here. [Sources are from a shiur my father gives. Text copied either from Sefaria (first two) or his sourcesheet (last two).] Rashi's take (17:17), based on Targum Onkelos, is that Avraham laughed out of joy, while Sarah's laugh was out of disbelief. ויפל אברהם על פניו ויצחק. זה תירגם אנקלוס וחדי, לשון ...


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 ...


10

R. Yehuda Ayash points out that there are contradictory passages in the Zohar. In Parshat Vayikra it says that the Binding of Isaac took place on Rosh Hashanah, while in Parshat Vayeitzei it implies that it took place on Yom Kippur. He says that further analysis is required to reconcile the two passages: Mateh Yehuda O.C. 584:2 קורין וה' פקד וכו' כתב הר"...


10

The Shita Mekubetzet to Sotah 10b brings exactly what you are remembering in the name of midrash. והודו ושבחו וברכו למי שאמר והיה העולם. יש במדרש שלא רצו לברך ברצונם עד שאמר להם אברהם אבינו פרעו מה שאכלתם ושתיתם והיה אומר שעולה לממון גדול לפי שהיו במדבר והיה טורח גדול להם להביא לשם המאכל והמשקה. The midrash is brought in full by Torah Sheleimah to ...


9

I couldn't find the source of our Minhag to give the name only after the Bris and when it started, but I have an idea of why it is like this: In the case of Yitzchak the name was already known. Hashem gave it to the newborn even before there was a newborn, so there is no need to postpone it as we do today.


9

The Chumash Shai LeMorah brings the Be'er Mayim Chaim (A commentary on Rashi written by the Maharal of Prague's brother, R' Chaim of Friedberg) says that once G-d agreed to save the 5 cities if there were 45 righteous people, Avraham understood that G-d was willing to be complete the quorum in order to save the city. (as Rashi 18:28 explains). Once Avraham ...


9

The Malbim explains that he created a calf using Sefer Yetzirah which can be eaten with milk. http://hebrewbooks.org/pdfpager.aspx?req=40102&st=&pgnum=168


9

There was an element of good in the naming as brought out in this story of Rav Moshe Feinstein zatzal. I have edited the story which appears in full at the link. The original is in Igros Moshe vol. 8, introduction p15. In November 1921, when Rabbi Moshe Feinstein was the chief rabbi of the town Luban, a Torah scholar fell seriously ill: his tongue ...


9

Midrash Rabbah 49:7 (Sefaria Link) (Hebrewbooks.org Link) brings the story in full, including the details about the exorbitant prices Avraham would charge, since he was located in the desert. כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה (בראשית יח, יט), רַבִּי יוּדָן בְּשֵׁם רַבִּי אֲלֶכְּסַנְדְּרִי זוֹ הוֹבְרָיָא. וְרַבָּנָן אָמְרֵי זוֹ בִּקּוּר חוֹלִים. ...


9

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? ...


8

The Tzemach Tzedek, in Derech Mitzvosecha 186b brings this same question in the name of R' Menachem Mendel of Horodok. He asks it much the same as you did, but he adds that Yitzchak was 37, and if he had wanted to.....: ובזה ית' מה דקשיא טובא מדוע יחס הכתוב נסיון דעקידה לאברהם הלא יותר היה נסיון ליצחק וכדאי' קושיא זו בזהר שהרי יצחק הי' אז בן ל"ז שנה, ...


8

This is discussed by Abarbanel (Bereshis 22). He explains previous commentators as understanding that Avraham's pain in killing his own son, although less than Yitzchak's pain of actually being killed, would last throughout the rest of his life, and thus would have been much worse than Yitzchak's pain. In his words: ואם כן יצחק שמסר עצמו לשחיטה עם היות ...


8

I hope you'll accept my memory lapse as to who said it, but I once saw one of the mefarshim say that by Sedom, Avraham was "tipped" as to the fact that he should advocate, as he figured "why else would G-d be telling me if not that I am supposed to do something about it?" (Similar as to how Moshe knew to "argue" with Hashem about destroying the Jewish people ...


8

Rav Ozer Alport in his Parsha Potpourri Points to Ponder addresses this issue: Question: How was Lot able to intercede in order to save one of the cities (Tzo'ar) from destruction (19:18-22) when Avrohom, who was even greater and who argued even more on their behalf, was unable to do so? (Yad Yechezkel, Ayeles HaShachar, Derech Sicha) Answer: 1) ...


8

Rashi on Genesis 20:1:1: ויסע משם אברהם. (excerpt) להתרחק מלוט שיצא עליו שם רע שבא על בנותיו My translation (and context): The parsha (paragraph) following the story of Lot mentions that Avraham travelled to Grar. Almost every commentary asks why Avraham did this, as there was nothing wrong living in Elonei Mamre and there was no famine or other crisis ...


8

Ber. 13:18 Abram moved on. He came and settled in the (1)Plains of (2)Mamre, in (3)Hebron, and there he built an altar to God. (1)Plains Eloney Mamre in Hebrew. Others translate it, 'Terebinths of Mamre.' See note on Genesis 12:6. Josephus states that it was by an oak called Ogyges (Ancient One) (Antiquities 1:10:4; Wars 4:9:7). (2)Mamre An Amorite ...


8

Tanchuma Parshas Bo 4 explains the sequence (from Sefaria.org) by comparing the plagues to a siege upon an enemy City: נטה (את) ידך על השמים (שמות י כא). בטכסיס [מלך] בשר ודם הביא הקדוש ב"ה עליהם את המכות, מלך בשר ודם כיון שהמדינה מורדת עליו, מה עושה משלח לגיונות, והן מקיפין עליה, בתחילה הוא (שובר) [סוכר] אמת המים שלהם, אם חוזרין מוטב, ואם לאו הוא מביא ...


7

According to Mordechai Halperin, in "הקדמת קריאת שם היילוד אשר מילתו מתעכבת עקב מחלה", our Minhag of naming the child right after the Berit Milah is mentioned neither in the Talmud( Shabbat 137b) nor in the Mishneh Torah( in the beginning of Hilkhot Milah Ch. 3). Moreover, both Ba'al ha-Itur( mentioned by the Tur Yoreh De'ah 265), and the Abudraham( in ...


7

The reaoson we do not name children until the Bris is based on the fact that Hashem changed Avraham's name in conjunction with his Bris at age 99. In addition, a boy receives the total Neshama at the Bris, and a person cannot be name until attaining that completion. (See Zohar - Lech Lecha 93a, Ta'amei Minhagim 929) Perhaps, Avraham knew that Yitzchok ...


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