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6

The Alshich explains that Moshe was "testing the waters" to see how the Jews would react to his rebuke. After he had established that they were accepting his hinted reproach humbly and with love, he continued to rebuke them in a more open way.


5

The first Rashi in Parshat Masei mentions that Israel had 14 journeys during the first year until they arrived at Ritmah (which is Kadesh Barne'a). Then they wandered for 38 years where they had 20 journeys. Then, the final year there were 8 journeys after Aharon died as they went into the land. The 40 years of wandering in the desert retroactively include ...


5

The source for those who begin one verse earlier is the Eishel Abraham of Butatach (Siman 138) who explains that this is because the custom is to chant the verse "Eicha Esa Levadi" in the same tune as Megillas Eicha and it is therefore considered a "tochecha" (reproach) and we do not begin an Aliyah negatively. See also the Likutey Maharich (3:52:1) who ...


3

The grammarian's answer is that cholam and shuruk are interchangeable. So writes Radak, Ben-Zev, and one of today's greatest Hebrew grammarians, R. Meir Mazuz. Why one is chosen in one instance and the other in another is simply a matter of style. Interestingly, R. Yosef Bechor Shor interprets "מול" here as "to cut" as it is used most often in reference to ...


3

The Darash Moshe answers your question. He says the generation that did these sins had already died out. The people he was talking to were their children. He was warning them that they too had the capability to perpetrate these sins and hadn't worked on themselves to rid themselves of the disgusting traits that lead to those sins. This type of rebuke is not ...


3

The Kesav Sofer answers that there were people who where saying that the Torah is only for when we are amongst ourselves, in the desert, or in Eretz Yisroel.Therefore before they entered Eretz Yisroel it was written in all the languages. Telling the Jews no matter where you go, and no matter what language you speak, the Torah applies in all of them. The ...


2

Around 1.06434e+18. The Gemara in Brachos says י"ב מזלות בראתי ברקיע ועל כל מזל ומזל בראתי לו שלשים חיל ועל כל חיל וחיל בראתי לו שלשים לגיון ועל כל לגיון ולגיון בראתי לו שלשים רהטון ועל כל רהטון ורהטון בראתי לו שלשים קרטון ועל כל קרטון וקרטון בראתי לו שלשים גסטרא ועל כל גסטרא וגסטרא תליתי בו שלש מאות וששים וחמשה אלפי רבוא כוכבים Hashem created 12 ...


2

The Rashbam explains that due to his strength he broke the wooden beds when he was younger and therefore they made a metal bed for him.


2

Rashi answers with an example someone was selling a donkey the buyer wanted to test the man to see if it was in good health.He asked him for a test drive, he said fine, now he knew it was in good health, but he wanted to really make sure.He then asked how about the mountains can I take it there, the seller quickly answered yes.The buyer now understood if he ...


2

One of the reasons the Or HaChaim gives on that pasuk in parshas Pinchas for the piska in the middle of the passuk is those words 'and it was after the plague' serve one purpose for the preceding parsha and another purpose for the upcoming parsha. This reasoning would apply to the passuk in Devarim as well. 'They turned to pass the way of the desert of ...


2

Although מרגלים is a term used to refer to spies throughout Tanach (such as the brothers of Yosef as alleged spies [B'reishis 42:9,11,14,16], the spies who spied out the Land of Israel in the days of Y'hoshua [Y'hoshua 2:1; ibid. 6:21,23], and the spies dispatched by David to locate Shaul [Sh'muel I 26:4]), the noun itself is not used to describe the spies ...


1

I might venture a couple sheer guesses of what it might possibly mean. If anyone might know of any merit to the guesses, please let me know and I can improve this answer. Rashi may have recognized that the milky light of the Milky Way is made up of many stars. Although only a one or two thousand could be individually identified, he figured the glow was ...


1

The Rambam (Malachim U'Milchamos 1:2) says that the Mitzvah of destroying Amalek only applies once a King is appointed, and a King is only appointed after they have conquered the land. So the need for armaments would not have been then, but rather only later.



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