As far as I can tell from searching on Sefaria and AlHatorah, מבול appears 12 times in Tanach, and every instance refers to the Waters of Noach. The only appearance of the word outside Parashat Noach itself is in Psalms 29:10, and from the use of the definite article there as well as the context, it's pretty clearly referring to the one famous event by that ...
Chagiga 3b is the main place in Talmud. This text does not easy lead to clear conclusions. But this is the main source. in psychiatry today perhaps those symptoms are included in the term "disorganized behavior".
The Sages taught: Who is considered an imbecile (who has no duty to fulfill mitsvot, has no punishment, who cannot make valid acquirement or ...
While Josh did an excellent job, I'd like to add my two cents based on some research I did on this a few years back...
Also: It's worth reading to the end. If you have any questions on any of this, please comment below.
Rabbi Kaplan, based on Onkelos and others identifies it as follows (Living Torah Ex. 23:28):
Some authorities ...
In מלכים-ב ה:ב on the Pasuk וַאֲרָם יָצְאוּ גְדוּדִים Rashi says 100 to 200 people
is a גְדוּד.
יצאו גדודים. כשהולכין מאה או מאתים מעצמן לשלל כאשר ימצאון, הוא קרוי גדוד.
It's the only place I see a number. Other places גְדוּד is mentioned:
Breishith 49:19 - the Targumim say: an armed camp
Shmuel-1 30:15 - the Metzudos Ziyun says: החיל - the army
R. Yaakov Tzvi Mecklenburg in HaKetav vehaKabbalah, Shemot 24:12 writes:
שרש צו מצאנוהו גם על התחברות והתאחדות שני דברים יחד, כמו צו לצו קו לקו (ישעי' כ"ח) שהוא לד"ק חבור אל חבור
We have also found the root צו relating to connecting and uniting two things together, like 'צו לצו קו לקו' (Yeshayahu 28) which means, according to some, one connection to ...
It was used because "Ma'acheles" means knife (see Bereishis 22:6 with Mefarshim), as quoted from Rashi above (first Pshat), Onkelos, Rashbam, R' Avraham Ben Harambam, and many, many others.
Therefore, the Passuk is telling us that Avraham took a knife to slaughter his son. Based on a quick search, the word "Sakin", or knife, does not appear in Tanach.
From "The Babylonian Talmud", edited by Rabbi Dr. Isidore Epstein of Jews’ College, London
INTRODUCTION TO SEDER NASHIM, BY THE EDITOR
With woman as its principal theme, the appelation Nashim as applied to this 'Order', is self-explanatory. It may, however, be noted that in the Cambridge MS. of the Mishnah the opening tractate is entitled Nashim instead of ...
Sefaria doesn't translate these. But artscroll identifies
nehashim with conjurers or soothsayers (see Rambam MT Avodat Kochavim 11:4)
habarin as snake charmers
bukion and mukion as the characters Bucco and Macchus in a Roman farce (see here)
Salgurin as the name of this farce (see here)
"יקר" here actually means something else.
The root Y-K-R is used by the various Targumim in many places to translate heavy.
Shemos 9:7 reads:
וַיִּכְבַּד לֵב פַּרְעֹה
Onklelos translates as:
וְאִתיַקַר לִיבָא דפרעה
Targum Pseudo-Yonasan translates as:
ואיתייקר יצרא דליבא דפרעה
For more examples of this: see Targumim to Bereishis ...
Rabbi Aaron Pessin has an entire sefer dedicated to all the "teiku"s that appear in Shas. The entire Sefer can be found online here.
R' Pessin lists 317 times in Shas Bavli from Brachos 8a to Nidda 63a. There is a complete listing which is too large to copy here, but I can at least copy the breakdown by Mesechta.
Rashi vayeira 22:6 (based on Midrash Rabba Gen. 56:3):
המאכלת: סכין, על שם שאוכלת את הבשר, כמה דתימא (דברים לב מב) וחרבי תאכל בשר, ושמכשרת בשר לאכילה. דבר אחר זאת נקראת מאכלת, על שם שישראל אוכלים מתן שכרה:
Translation (courtesy of Chabad):
the knife: Heb. הַמַאֲכֶלֶת, so called because it consumes (אוֹכֶלֶת) the flesh, as it is stated (Deut. 32:42):“and ...
If you couldn’t tell from my previous answers to these kinds of questions, I highly recommend the Etymological Dictionary of Biblical Hebrew, which is based on the works of Rav Hirsch.
The entry for פנה, pages 202-203, interprets the root as “turn to and focus attention.” Usage #8 is the one relevant here: “corner; walls joined from different directions” (...
Rav Dovid Tzvi Hoffman on this Passuk suggests that the word כסיה would mean forever/ongoing:
ואולי הפירוש של ״כסיה״ – לדעתם של אלה הסוברים כי תיבה אחת יש כאן – הוא: המכוסה, העטוף, כלומר הנצח, כמו ״עולם״ מלשון עלם, להסתיר, ופירושו של הכתוב הוא אפוא: יהא זאת מצבת נצח
Rabbi Chaim Heller (footnote 11 here) suggests that it would mean "throne", just as כסא ...
At least contextually, "nashim" perhaps more appropriately translates as "wives" than as "women". Seder Nashim deals with the laws related to marriage (marriage-ishut being a halachic status that is rendered upon a woman-isha).
"Vus is de" is Yiddish for what is the ...
Nafka mina is the Aramaic for comes out from this. If there is a difference of opinion in the Talmud on a theory, a nafka mina would be a case whose ruling would depend on the difference in theory. For example the Talmud says not to eat while traveling. Why not? One reason is "you may run out of food and starve"; ...
From Yiddish Word of the Week here:
Etymology: There seems to be a dispute about etymology here. Leo Rosten, in his Joys of Yiddish (p. 296; unfortunately not available online), argues that it derives from the Polish word for can, “puszka.” Thus, a pushke is simply “a little can or container kept in the home, often in the kitchen, in which money to be ...
The only example I remember of interpreting the Hebrew letters comes in the Talmud Shabbos 104a. Here is the beginning of the first exposition (please read the rest from the link).
The Sages said to Rabbi Yehoshua ben Levi: Young students came today
to the study hall and said things the likes of which were not said
even in the days of Joshua bin Nun. ...
Short answer: It's two spellings of the same word.
Longer answer: Because vowels are diacritical marks on letters in Hebrew (not themselves letters), they're often omitted. When that happens, sometimes they're replaced with extra letters to make the words easier to read. Here, because the vowel between the ח sound and the כ sound is pronounced as if it were ...
Menachot 65b cites 4 Tan'aim who provide 4 explanations to reconcile these 2 verses:
(1) Rabbi Eliezer
(2) Rabbi Yehoshua
(3) Rabbi Yishmael
(4) Rabbi Yehuda ben Betera.
Rabbi Yishmael says there is another refutation of the Boethusian interpretation. The Torah said: Bring the omer offering on the festival on Passover and the two loaves on Shavuot. ...
The Sefer Yoreh Binah (Practical guide to the terminology of Yoreh Deah- Rabbi Daniel Yaakov Travis):
Definition: Liquid of heter that is discharged from meat after the shiur melicha [=amount of time necessary for salting].
It seems to be to be related to the word for parching or toasting. See Vayikra 2:14:
וְאִם־תַּקְרִ֛יב מִנְחַ֥ת בִּכּוּרִ֖ים לַיהוָ֑ה אָבִ֞יב קָל֤וּי בָּאֵשׁ֙ גֶּ֣רֶשׂ כַּרְמֶ֔ל תַּקְרִ֕יב אֵ֖ת מִנְחַ֥ת בִּכּוּרֶֽיךָ׃
If you bring a meal offering of first fruits to the LORD, you shall bring new ears parched with fire, grits of the fresh grain, as your ...
The Chida (1724—1806) writes in his commentary to Numbers 26:23:
לפוה משפחת הפוני. לכאורה הול״ל הפווי. ויש לרמוז כי הפוני רמז ה׳ שהיא מלכות פ״ו גימטריא אלהים נ׳ רמז לן׳ שערי בינה י׳ חכמה ודוק כי קצרתי
Of Puvah, the clan of the Punites. In reality it should have said "the Puvites." We can say the "Punites" is an allusion to Hashem's kingship:
This is addressed by R. Mordechai Yaffe. He explains that the formulation that you suggest could imply that there are eight holidays in the year or that each day of Sukkot is considered it's own holiday, both of which are false:
Levush O.C. 668:1
אבל אין לומר יום חג שמיני העצרת הזה שהיה משמעותו שהוא חג השמיני הנקרא
עצרת וכו' וא"כ היה משמע לשונו שהוא ...
It is not his invention. The phrase appears in the Mishnah in Tractate Avot in Chapter 2 Mishnah #9 or #10 (depending on your version):
אמר להם צאו וראו איזוהי דרך ישרה שידבק בה האדם רבי אליעזר אומר עין
טובה רבי יהושע אומר חבר טוב רבי יוסי אומר שכן טוב רבי שמעון אומר הרואה
את הנולד רבי אלעזר אומר לב טוב אמר להם רואה אני את דברי אלעזר בן ערך
ירח has its name based on the rotation it follows, that the moon's light it renewed from each rotation to the next (מירח לירח). Therefore it says (Tehilim 104:19), He made the moon (ירח) to mark the seasons, saying the God established the time-cycle of the moon to the days of the month (חדש) so that mankind will have a signal to establish its correct time-...
They are two different (although similar-sounding) words.
1. מִלָּה meaning 'word' is attested to in Tehillim 139:4:
כִּ֤י אֵ֣ין מִ֭לָּה בִּלְשׁוֹנִ֑י הֵ֥ן יְ֝הוָ֗ה יָדַ֥עְתָּ כֻלָּֽהּ׃
There is not a word on my tongue but that You, O LORD, know it well.
Note the lack of a yod after the initial mem, and the dagesh in the lamed. This word is ...
The usage of ‘golem’ referring to a humanoid created by humans appears in a late 12th century-early 13th century commentary to Sefer Yetzirah by R. Eleazar of Worms (Commentary, p. 15b s.v. העוסק) :
ויש לו ליקח קרקע בתולה במקום הרים שלא חפר בה אדם שם, ויגבל העפר במים חיים ויעשה גולם אחד וכו׳
(Disclaimer: Don’t try this at home.)
In a manuscript, ...
From the perspective of the Talmudic scholars themselves, almost all of whom were men, it was appropriate to call that subject Nashim, since it deals with relationships with women.
There were women who interacted in learning, such as Beruriah, and Yalta wife of Rav Nachman, but if you just look at the names mentioned in the Talmud, and their frequency, it ...