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8

No. They were not reincarnated. Genesis 38- they're being mentioned in the present tense of the story. Numbers 26- after the plague that killed many people in Klal Yisrael (see previous chapter), the Torah takes a census of the people remaining by going through each of the 12 tribes. Since the Torah is starting from Yehuda and discusses his descendants,...


7

When Yaakov is about to die and calls in his sons to bless them, he says to Yehuda (Bereishis 49:8-9): יְהוּדָ֗ה אַתָּה֙ יוֹד֣וּךָ אַחֶ֔יךָ יָדְךָ֖ בְּעֹ֣רֶף אֹיְבֶ֑יךָ יִשְׁתַּחֲוּ֥וּ לְךָ֖ בְּנֵ֥י אָבִֽיךָ׃ גּ֤וּר אַרְיֵה֙ יְהוּדָ֔ה מִטֶּ֖רֶף בְּנִ֣י עָלִ֑יתָ כָּרַ֨ע רָבַ֧ץ כְּאַרְיֵ֛ה וּכְלָבִ֖יא מִ֥י יְקִימֶֽנּוּ׃ You, O Judah, your brothers shall ...


6

Siftei Chachamim elaborates on both possibilities listed in this comment of Rashi: יש אומרים לא הוסיף ויש אומרים לא פסק. ה"פ מ"ד לא הוסיף סבר דעתו של יהודה לא היה שיבא אליה אלא כדי להקים זרע על שם המת וכיון שקיים לא בא עליה עוד. ומ"ד לא פסק סבר כיון שראה יהודה שמתאוותה להוליד בנים ממנו והיה כוונתה לש"ש לכך לא פסק מלדעת:‏ Some say he did ...


5

According to a Midrash here, he in fact passed her by, at which point she prayed to God that he should in fact sin with her. As summarized in the Da'as Zekeinim here (alhatorah.org translation): ויחשבה לזונה – וכי מה איכפת ליה אלא בקש לילך לו נשאה עיניה למרום ואמרה רבון העולמים וכי לא אני זוכה להוציא חכם מגופו של צדיק זה מיד שלח לו הקב״ה מיכאל והחזירו כתיב ...


4

According to the Zohar (it is about a fifth of the way through the section read at a Brit Yitzhak, - you can see it here, the line starting with the words אבל תשכח דא כגון בר נש), the child is actually a reincarnation of the deceased brother. The Malbim explains the story of Ovad's birth in this way: Rus 4:16: וַתִּקַּח נָעֳמִי אֶת-הַיֶּלֶד וַתְּשִׁתֵהוּ ...


4

There may or may not be a practice to name the child of a Yibbum after the deceased brother; however, I don't think that the child is considered to be the child of the deceased brother in any way, shape or form. Deut. 25:6-7: וְהָיָה הַבְּכוֹר אֲשֶׁר תֵּלֵד יָקוּם עַל שֵׁם אָחִיו הַמֵּת וְלֹא יִמָּחֶה שְׁמוֹ מִיִּשְׂרָאֵל And it will be, that the ...


4

R. Ovadiah Seforno comments: שיש בזה השם אותיות השם הנכבד ועם זה לשון ההודאה ונראה שהיו כל אלה שמות של קדמונים כמו שמצינו קודם לזה יהודית בת בארי ... והיו בוחרים מהשמות הקודמים את הנופלים על הלשון המאורע:‏ This name contains the letters of the Honored Name, as well as the language of gratitude. It seems that all these names were the names of ...


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 ...


2

The garment mentioned in each case was actually a sign as to who it belonged to. Rav Hirsch points out in Vayeishev 37:3 And Israel loved Joseph more than all his sons, because he was a son of his old age; and he made him a fine woolen coat. Rav Hirsch points out the special garment was made to show that Yaakov recognized the special character of Yosef....


2

R. Ovadiah miBartenura on this mishnah explains that these dates were set at the beginning of the Second Temple period, when the returnees from Bavel donated wood to the Temple. Since the population of Galut Bavel was overwhemingly composed of people from the tribe of Yehudah (the ten tribes having been exiled earlier by Sancheriv), it would make sense that ...


2

Looks like the verse was first connected in writing to the story of Nachshon in Sotah 37a: "Rabbi Yehuda said to Rabbi Meir: That is not how the incident took place. Rather, this tribe said: I am not going into the sea first, and that tribe said: I am not going into the sea first. Then, in jumped the prince of Judah, Nahshon ben Amminadab, and ...


1

Some of the commentators (Radak, Ralbag and Chomat Anach) say this term may refer to Menashe having killed the prophet Yesha'ayahu, per the Talmud in Yevamot 49b. Elsewhere Ralbag wrote that he thinks it refers to the people who weren't willing to go along with Menashe's idolatrous reforms, including prophets. Some of the prophets of his era are referred to ...


1

Ralbag in his commentary there follows his general practice of listing the lessons derived from the Scriptural narrative. In this case he lists 17 lessons that are derived from the story of Judah. Naturally, if the story would not be told these lessons would be lost. To be more specific, though, Ralbag identifies a general reason for the inclusion of this ...


1

Rambam points out in Hilchos Ishus 1:4 that at that time it was permitted. Before the Torah was given, when a man would meet a woman in the marketplace, and he and she desired, he could give her payment, engage in relations with her wherever they desired, and then depart. Such a woman is referred to as a harlot.3 3. The Ra'avad and others ...


1

According to this answer Rav Hai Gaon and Shmuel Hanagid were of the opinon that when it comes to aggadah one should take from such passages whatever comes to one's mind, so all of this is my own speculation. hair's function mirrors that of clothing for many animals. Though its uses are limited and mostly vestigial in humans, it still mirrors clothing in an ...


1

The OP's question presumes that primarily only the tribe of Judah/Yehuda endured, which is why we are called Jews today. My answer attempts to show the fallacy of such a presumption. First, it's important to note that the Talmud (Bava Basra 115b) posits in the name of Abaye, that גמירי דלא כלא שבטא, we have a tradition that no tribe will ever be entirely ...


1

Off the cuff, it is important to note that "Ivrim" doesn't just mean "ones from Ever" geographically. Some see it as "ones from across, over, the divide" which is a divide between polytheism and monotheism. Here is something to read on the word. It also deals with "who is and who isn't". The place "Judea" is named from the tribal designation of Judah (which ...


1

The Gemara Sotah 10a explained by Rashi says, Tamar wasn't even related to Yehuda anymore once Er and Onan died and this was not an act of Yibbum. This is because she had been a young orphan married by her mother which is not a kiddushin Mideoraisa (valid biblical marriage), and when Yehuda told her she couldn't marry Sheila she did Miun (retro-active ...


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