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11

The Mishnah (Rosh Hashanah 3:8, cited in Rashi to this verse) states: "Does a snake kill or make live? But rather, this tells us that as long as the Jews looked upward and subjugated their hearts to their Father in Heaven - they would be cured; if not, they would decline." Ibn Ezra comments that we can't know why G-d specifically told Moshe to make a ...


7

The Rebbe Maharash (Toras Shmuel 5632 vol. 2 pg. 377) notes this discrepancy between the two terms used for "rock", and explains it based on a Midrash (Yalkut Shimoni Chukas Remez 763): והכיתם לא נאמר, א"ל כשהנער קטן רבו מכהו ומלמדו כיון שהגדיל בדבור הוא מיסרו, כך אמר הקב"ה למשה כשהיה סלע זה קטן הכית אותו שנאמר והכית בצור אבל עכשיו ודברתם אל הסלע שנה ...


6

In Hilchos Tannis the Magen Avraham and Sefer Eliyahu Rabbah (Orach Chaim 580) says that it is the practice of ceartin people to fast on Erev Shabbos Parshas Chukas. The fast is in Memorial for the 24 wagon loads of handwritten Seforim ordered burnt by King Louis in Paris,France in 1242. It was said by Rabbi Hillel Ben Rabbenu Eliezer of Verona, a ...


5

I heard this from the grandfather of a friend of mine, so I can't really provide a good source, but it's an awesome explanation.The Netziv in Emek Hanetziv on the Sifri Piska 30 Parshas BaHaloscha explains this way as well. The Jews were living in the desert, where they lived a miraculous existence. When they came into Israel, life would revert to a less ...


5

It was made out of Sapphire and had the words דצ"ך עד"ש באח"ב , (an acronym of the Ten Plagues) inscribed on it. See Pirkei Avos chapter 5:6 with its commentaries.There are also midrashim on this topic. From Pirkei D'Reb Eliezer 40 ר' לוי אומ' אותו המטה שנברא בין השמשות נמסר לאדם הראשון מגן עדן ואדם מסרו לחנוך וחנוך מסרו לנח ונח לשם ושם מסרו לאברהם ...


5

The Malbim explains this as follows: A צור refers to a hard rock that most certainly does not contain any water within. There was no problem hitting such a rock to cause water to come out, as this was undeniably a miracle. However a סלע is a type of rock that naturally has water inside. Moshe was therefore commanded not to strike such a rock, as Hashem ...


5

This is addressed directly in the link to Rashi you provide: [Midrash Aggadah , Yalkut Shimoni from Midrash Yelammedenu . Note that in these sources, the Amalekites changed their dress as well, and that version is found also in the Reggio edition of Rashi . The Yemenite manuscript, however, conforms with our reading. See Chavel fn. 87, Yosef Hallel , ...


5

The Maskil LeDavid on this Rashi asks the same thing. If changing clothes is easier, than why didn't the Amalekim do it? He gives an answer that he admits is a stretch. He says that it is possible that they didn't change their clothes because they had some kind of witchcraft in their clothes, and didn't want to give that up. [My note - Rashi in Shemot 17:9 ...


5

Taken from Artscroll's Daily Dose ed. 1 vol. 14 p. 272: Answer #1: The author of these piyutim believes that Moshe's sin was not hitting the rock, but for some other reason. Problem: Although it is not a sin, why mention it at all? The prayer is about recalling the merits of people relating to rain. Answer #2: It is referring to the incident in Beshalach ...


5

In Likutie Torah, Parshas Chukas(61d-62b), this question is asked. The answer provided is Hashem creates nothing inherently evil,for example lets say Atheism what could possibly be good with that? the answer when someone comes for help and or charity you dont say G-d will help you, no you take it into your own hands.This point is illustrated with the copper ...


5

1)The question is answered by one of my favorite Medrashic answers brought by a Tosfos in Shabbos (Daf Chof Beis Amud Beis ד"ה וכי לאורה) which Suggests pre-knowledge of modern technology of Chazal. It is said that The Annanie Hakovod(Clouds of Glory)provided an X-ray of the insides of the cow and hence they where able to Check for Treifos. (Har Tzvi on ...


4

The Beer Mayim Chaim Answers: If you take the word סלע and write it with all it letters spelled out (this is a Kabbalistic system) out you get. ס*מ*ך ל*מ*ד ע*י*ן Now ,we can understand why it says וְדִבַּרְתֶּם אֶל הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו Because in middle of the word סלע you have the word מים. This also explains why he had to hit it twice ...


3

Chumash Torah Sheleima (Bamidbar 20:1) brings the Midrash Esfah that says as follows (Free translation): And Miriam Died There: She alone died from all the women that left Egypt, since the women did not die in the desert. As it is stated (Yehoshua 5:4) "All the people that came out of Egypt, that were males, all the men of war, had died", but not the ...


3

The reason that Moses was told to effect a cure is that people had already been bitten, and simply sending the snakes away would have been insufficient to stem the rate at which people were dying. But if you look closely at the language in 21:7, what the people were really asking Moses for was forgiveness (cf: Rashi and Or haChayim on that verse). As Or ...


3

(To see the commentaries in Hebrew, click on the link in Dan's comment.) The explanations of "The book of the wars of G-d" (ordered by subject): Rashi and Sforno and Rashbam: The oral traditions/tellings of miracles Shadal: Songs people sing about G-d Ibn Ezra: An actual book dating from the time of Avraham that is no longer extant Ramban and Daas ...


3

Rashi on the verse (Bamidbar 20:11) says that Moshe had to hit it twice, since the first time only drops of water came out. Rashi then explains that drops only came out the first time since Moshe was not supposed to hit the rock, but rather talk to it.


3

I am going to add a more extensive answer trying to hit on all the underlying points of the question.First I will address Why A snake was needed to cure Klal Yisroel? The Maharal in Gur Aryeh answers that it was all about looking upwards that meaning prayer.When somthing like a snake bites a person the person becomes fearful of it. This way when you see ...


2

Snakes attacked the Jews that insulted the Mann, because no matter what a snake eats, it tastes like dust.Therefore, Hashem said, “Let the creature that eats many things and tastes only one thing – punish those who eat one thing and it tastes like many things.


1

Everyone who had seen Moses dead at Sinai was themselves dead. Just as the people believed that image, they believed this image.


1

Rabbi Ozer Alport from his weekly divrei Torah Parsha Potpourri quotes from the Pnennim Mshulchan Gevoha: Rav Elya Meir Bloch explains that this case was different, in that Moshe had already told the people that he witnessed Aharon’s death. They didn’t believe how the angel of death could have power over Aharon, so they were shown Aharon’s image to prove ...


1

I would like to suggest an answer. We know that the Satan has permission from Hashem to play tricks on people to tempt them to sin. This can go so far, like we find in the Parsha of a false prophet (Devarim 13:3) that he can even create real miracles and we are still not allowed to follow him based on what we see, when he tells us to commit Idolatry. ...


1

Rashi has no problem attributing intellectual capacity and filtering the command of Hashem to the earth and to the grass. Thus the idea would appear to be that the rock didn't make any calculations and try to rationalize or justify the Mitzvah - it did what it was told. (The intellect likely meaning coming from its spiritual source). Free will isn't ...


1

At first glance it seems that the disgrace to G-d's reputation (hillul Hashem) was great enough that the answer was no. Rambam, Laws of Repentance 1:12 יב במה דברים אמורים, בשלא חילל את השם בעת שעבר. אבל המחלל את השם--אף על פי שעשה תשובה והגיע יום הכיפורים והוא עומד בתשובתו ובאו עליו ייסורין, אינו מתכפר לו כפרה גמורה עד שימות, אלא תשובה ויום הכיפורים ...


1

According to what we say on Pesach night in the Haggadah: ויוציאנו ה' ממצרים, לא על ידי מלאך ולא על ידי שרף ולא על ידי שליח, אלא הקב"ה בכבודו ובעצמו. שנאמר: "ועברתי בארץ מצרים בלילה הזה, והכיתי כל בכור בארץ מצרים מאדם עד בהמה. ובכל אלוהי מצרים אעשה שפטים, אני ה'." ועברתי בארץ מצרים, אני ולא מלאך. והכיתי כל בכור, אני ולא שרף. ובכל אלוהי מצרים אעשה שפטים, ...


1

I'll answer from my own head so please, don't ask for any real "proof" - this is simply how it strikes me. You mistranslate rashi. Rashi says "ראו ישראל לבושיהם כלבושי עמלקים" using the word "levusheyhem" not "bigdeyhem." They might have altered their clothing -- begadim, but not their raiment -- the decorative flourishes (the Stone tanach translates the ...


1

It happened twice, you know. The first time he was supposed to hit it, did so, and wasn't taken to task. I have no source, but imagine the piyut is referring to this.


1

It seems to me that the question is more about "Why does karet is described differently in different puskim?", rather than "are there different kinds of karet" (and a possible answer could be "since there are different kinds of karet"). Especially, when considering other karet descriptions, such as in Shmot 12:16: כִּי כָּל-אֹכֵל מַחְמֶצֶת, וְנִכְרְתָה ...



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