Comments for Parsha Blog http://parshablog.com Thoughts on the Parsha... Tue, 06 Jan 2009 19:03:42 +0000 http://wordpress.org/?v=2.1 Comment on The Conquests of Menashe by Ariel http://parshablog.com/2006/07/the-conquests-of-menashe/#comment-199 Ariel Mon, 05 Nov 2007 09:52:21 +0000 http://parshablog.com/2006/07/the-conquests-of-menashe/#comment-199 See http://allyourbeis.blogspot.com/2006/11/early-decision.html See also the middle of http://allyourbeis.blogspot.com/2007/07/thoughts-on-matotmasei.html See http://allyourbeis.blogspot.com/2006/11/early-decision.html
See also the middle of http://allyourbeis.blogspot.com/2007/07/thoughts-on-matotmasei.html

]]> Comment on Sitting out the Battle by Aliyah Blog » Sitting out the Battle http://parshablog.com/2006/07/sitting-out-the-battle/#comment-100 Aliyah Blog » Sitting out the Battle Sun, 23 Jul 2006 07:22:22 +0000 http://parshablog.com/2006/07/sitting-out-the-battle/#comment-100 [...] (Cross-Posted on Parsha Blog) [...] […] (Cross-Posted on Parsha Blog) […]

]]> Comment on Rivka’s Age II by S. http://parshablog.com/2005/11/rivkas-age-ii/#comment-17 S. Wed, 30 Nov 2005 18:17:38 +0000 http://parshablog.com/2005/11/rivkas-age-ii/#comment-17 >Yes, this is exactly why I object to the widespread belief that Rivka was three. The truth - ie the point the Midrash was trying to make - is far more complicated, but how many Jews ever get around to investigating the issue? Instead they go thtrough life imagining that Rivka was three, according to authentic, traditional, beleife and that’s it. you know I agree with you. i don't think the historical rivka was three and I too am dismayed when intelligent adults not only think that but are unaware that this is but one opinion, and that there is another one. but you know what? we keep saying "there are deeper meanings" in fantastic midrashim. well, what is the deeper meaning in this one? is it only to preserve chronology? i think at a certain point people like us have to stop just espousing a rational stance vis a vid midrashim and actually start tackling these midrashim, and trying to uncover the "deeper meaning". If there is a midrash that she was three, then what, according to US is it trying to convey? >Yes, this is exactly why I object to the widespread belief that Rivka was three. The truth - ie the point the Midrash was trying to make - is far more complicated, but how many Jews ever get around to investigating the issue? Instead they go thtrough life imagining that Rivka was three, according to authentic, traditional, beleife and that’s it.

you know I agree with you. i don’t think the historical rivka was three and I too am dismayed when intelligent adults not only think that but are unaware that this is but one opinion, and that there is another one.

but you know what? we keep saying “there are deeper meanings” in fantastic midrashim. well, what is the deeper meaning in this one? is it only to preserve chronology?

i think at a certain point people like us have to stop just espousing a rational stance vis a vid midrashim and actually start tackling these midrashim, and trying to uncover the “deeper meaning”. If there is a midrash that she was three, then what, according to US is it trying to convey?

]]> Comment on The First FFB by Yaakov http://parshablog.com/2005/11/the-first-ffb/#comment-24 Yaakov Wed, 30 Nov 2005 15:04:20 +0000 http://parshablog.com/2005/11/the-first-ffb/#comment-24 That depends on what you are referring to... That depends on what you are referring to…

]]> Comment on The First FFB by adderabbi http://parshablog.com/2005/11/the-first-ffb/#comment-23 adderabbi Wed, 30 Nov 2005 15:01:07 +0000 http://parshablog.com/2005/11/the-first-ffb/#comment-23 this is a chazakah, no? this is a chazakah, no?

]]> Comment on Rivka’s Age II by Yaakov http://parshablog.com/2005/11/rivkas-age-ii/#comment-16 Yaakov Wed, 16 Nov 2005 22:06:01 +0000 http://parshablog.com/2005/11/rivkas-age-ii/#comment-16 I think that point is that maybe she was three. Or maybe the midrash is to teach something else by saying that she was three. Simply saying "three?? ludicrous" is ignoring the fact that there is a thought-process, based on accepted hermeneutic principles of interpreting the text that legitimately concludes that she <strong>was</strong>three. I am not sure completely sure if this was the point that you were trying to make in your post (after reading what you wrote, I am getting something of a "three?? ludicrous" feeling). Feel free to let me know if I got things wrong. I think that point is that maybe she was three. Or maybe the midrash is to teach something else by saying that she was three. Simply saying “three?? ludicrous” is ignoring the fact that there is a thought-process, based on accepted hermeneutic principles of interpreting the text that legitimately concludes that she wasthree.

I am not sure completely sure if this was the point that you were trying to make in your post (after reading what you wrote, I am getting something of a “three?? ludicrous” feeling). Feel free to let me know if I got things wrong.

]]> Comment on Rivka’s Age II by dovbear http://parshablog.com/2005/11/rivkas-age-ii/#comment-15 dovbear Wed, 16 Nov 2005 20:15:49 +0000 http://parshablog.com/2005/11/rivkas-age-ii/#comment-15 Yes, this is exactly why I object to the widespread belief that Rivka was three. The truth - ie the point the Midrash was trying to make - is far more complicated, but how many Jews ever get around to investigating the issue? Instead they go thtrough life imagining that Rivka was three, according to authentic, traditional, beleife and that's it. Yes, this is exactly why I object to the widespread belief that Rivka was three. The truth - ie the point the Midrash was trying to make - is far more complicated, but how many Jews ever get around to investigating the issue? Instead they go thtrough life imagining that Rivka was three, according to authentic, traditional, beleife and that’s it.

]]> Comment on How Old was Rivka when she Married Yitzchak? by Parsha Blog &#187; Rivka&#8217;s Age II http://parshablog.com/2005/11/how-old-was-rivka-when-she-married-yitzchak/#comment-14 Parsha Blog &#187; Rivka&#8217;s Age II Tue, 15 Nov 2005 17:34:11 +0000 http://parshablog.com/2005/11/how-old-was-rivka-when-she-married-yitzchak/#comment-14 [...] Rivka's Age IIHow Old was Rivka when she Married Yitzchak?How to Stand Like a MenschShe's my Sister - Again!Double VisionWho Wrote the Bible (according to Ibn Ezra)?Choose Your Neighbors WiselyGoing Over the LineWhat a Short FamineA Justifiable Yeridah? [...] […] Rivka’s Age IIHow Old was Rivka when she Married Yitzchak?How to Stand Like a MenschShe’s my Sister - Again!Double VisionWho Wrote the Bible (according to Ibn Ezra)?Choose Your Neighbors WiselyGoing Over the LineWhat a Short FamineA Justifiable Yeridah? […]

]]> Comment on Priorities in Mitzvot by Yaakov http://parshablog.com/2005/11/priorities-in-mitzvot/#comment-6 Yaakov Tue, 08 Nov 2005 03:24:46 +0000 http://parshablog.com/2005/11/priorities-in-mitzvot/#comment-6 In my investigations so far, I have found two different approaches in the commentators: The first approach is that 9:4 records a totally different trip than 12:5. This explanation is found in the <em>Rosh</em> on <em>Yevamot</em><em> Chapter 6, Siman 12. According to this explanation, in passuk 4, Avram went with Lot to the Land of Israel, and it is at this time that he experienced </em><em>Brit Bein haBetarim</em>. This happened when he was 70 years old (we know this because <em>yetziat mitzrayim</em> occurred 430 years after the <em>Brit Bein haBetarim</em>, or 400 years after the birth of Yitzchak. We also know that Yitzchak was born when Avraham was 100 years old. If you do the math, you will see that <em>Brit Bein haBetarim</em> occurred when Avraham was 70 years old. Yet we read explicitly in 12:5 that Avraham was 75 years old when he left Charan. So in order for Avraham to have left Charan at age 75, there really must have been two separate trips - one detailed in verse 4 (the "pilot trip" with Lot) and one detailed in verse 5. The second approach (from the <em>Netziv</em> on 12:4) is an extension of what was written in the post above. Avram, in his enthusiasm to follow Hashem's command to go to the Land of Israel, could not wait for his entire household to pack up all of their things and sell the house in Charan. He had to leave right away. So that is what he did (with Lot). At some point after he had embarked on his journey, he waited for his wife and the rest of his household to catch up. Once they were all together...verse 5. (The <em>Netziv</em> refers to the <em>Rosh</em>'s explanation as a "<em>Peleh</em>" - however, according to the <em>Netziv</em> how do you explain the 5 year gap between leaving the Brit and leaving Charan in verse 5. However, neither of these explanations gives a satisfactory reason why Lot is seemingly demoted in importance from being a central character in 12:4 to just being one more person in the entourage in verse 12:5. Any thoughts? In my investigations so far, I have found two different approaches in the commentators:

The first approach is that 9:4 records a totally different trip than 12:5. This explanation is found in the Rosh on Yevamot Chapter 6, Siman 12. According to this explanation, in passuk 4, Avram went with Lot to the Land of Israel, and it is at this time that he experienced Brit Bein haBetarim. This happened when he was 70 years old (we know this because yetziat mitzrayim occurred 430 years after the Brit Bein haBetarim, or 400 years after the birth of Yitzchak. We also know that Yitzchak was born when Avraham was 100 years old. If you do the math, you will see that Brit Bein haBetarim occurred when Avraham was 70 years old. Yet we read explicitly in 12:5 that Avraham was 75 years old when he left Charan. So in order for Avraham to have left Charan at age 75, there really must have been two separate trips - one detailed in verse 4 (the “pilot trip” with Lot) and one detailed in verse 5.

The second approach (from the Netziv on 12:4) is an extension of what was written in the post above. Avram, in his enthusiasm to follow Hashem’s command to go to the Land of Israel, could not wait for his entire household to pack up all of their things and sell the house in Charan. He had to leave right away. So that is what he did (with Lot). At some point after he had embarked on his journey, he waited for his wife and the rest of his household to catch up. Once they were all together…verse 5. (The Netziv refers to the Rosh’s explanation as a “Peleh” - however, according to the Netziv how do you explain the 5 year gap between leaving the Brit and leaving Charan in verse 5.

However, neither of these explanations gives a satisfactory reason why Lot is seemingly demoted in importance from being a central character in 12:4 to just being one more person in the entourage in verse 12:5. Any thoughts?

]]> Comment on Priorities in Mitzvot by Adina http://parshablog.com/2005/11/priorities-in-mitzvot/#comment-5 Adina Mon, 07 Nov 2005 23:06:24 +0000 http://parshablog.com/2005/11/priorities-in-mitzvot/#comment-5 Hi Yaakov- Thanks for the dvar Torah and the chizuk that goes along with it as we prepare for the same mitzva of aliyah that Avraham Avinu was so excited to accomplish. I have a question related to the pasuk you cited (12:5 and the previous one, 12:4) after Hashem gives this command, it says in 12:4 that Avraham went, and Lot went with him. Then in 12:5, it says that Avraham “took” Sara his wife and Lot and all of their belongings. While I did not look at meforshim, it seems 12:4 is a more proactive, voluntary action by Lot to join Avraham but in the following pasuk, there may have been some convincing or a more passive approach by Sara and Lot. Why the difference? Did something change? How might this reflect on Sara? Hi Yaakov-
Thanks for the dvar Torah and the chizuk that goes along with it as we prepare for the same mitzva of aliyah that Avraham Avinu was so excited to accomplish. I have a question related to the pasuk you cited (12:5 and the previous one, 12:4) after Hashem gives this command, it says in 12:4 that Avraham went, and Lot went with him. Then in 12:5, it says that Avraham “took” Sara his wife and Lot and all of their belongings. While I did not look at meforshim, it seems 12:4 is a more proactive, voluntary action by Lot to join Avraham but in the following pasuk, there may have been some convincing or a more passive approach by Sara and Lot. Why the difference? Did something change? How might this reflect on Sara?

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