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6

There is also an opinion (R' Yitzchak Aizik Halevi, Doros Harishonim) that almost all halachos that seemingly derive from the wording of the Torah (gezeirah shavah, extra letters or words, juxtaposition, etc.) are really strictly oral traditions given by Hashem to Moshe, which our Sages then associated with various pesukim. (In other words, he claims that ...


6

The Chuddushei Harim answers the significance of the encampments are that they are stops along the road of life. Sometimes we camp at Marrah(bitterness),sometimes we are in Miskah (sweetness).At times we are in Makheilos,surrounded by friends and confidants. At times we feel we are at the K'tzei Hamidbar-lonely and in isolation at the desert's edge.There are ...


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 Ramban to Bamidbar 33:1 quotes the Rambam in Moreh Nevuchim to answer your question. In a sentence, all of the locations are recorded so that the future generations know that our existence in the desert was maintained miraculously.


5

I don't know that we can make any implications from the Maharatz Chiyus alone (or Chijes, as your link states. The Rambam states in his hakdama to mishnayos that all Torah was given with all of its detailed halachos at Sinai, as well as the laws for how to darshan. It doesn't necessarily mean that they knew how each halacha was darshaned, but that yechidim ...


5

According to Talmud (Yevamot 71–72) the reason circumcision was not practiced in the desert is: Because of the hardships of the way - a 40 year journey is no joke. Since is would have been dangerous for someone right after circumcision to get on the road, and they had no choice but to be on the road, they waited until the trek was over. Because there was ...


4

It would seem there are two covenants established between the Bnei Yisroel and Hashem. The first was at Sinai or Chorev. Chorev is another name for Sinai (See Rashi 3:1) This covenant constitutes the "ספר הברית" that commits the nation of Israel to keep all the commandments that are commanded to them. (See Ramban Exodus 24:1 for a timeline and ...


3

good question The Zohar (Ki Sisa 191b) and Yalkut (Parshas Beha'alosecho 729 according to the Zais Ra'non) write that only Klal Yisroel had the privilege of the protection of the ענני הכבוד, the Erev Rav however didn't share this luxury and they camped in the desert outside the ענני הכבוד. Klal Yisroel fed the Erev Rav with the left overs of the Mon and ...


3

I heard an answer in the name of the Divrei Shaul by Rabbi Yosef Shaul Halevi Nathansohn that the reason is because the איסור to return to מצרים is specifically to go backwards through the travels of בנ''י in the מידבר, thereby undoing יציאת מצרים.


2

Rashi to Shemot 16:21 says: and [when] the sun grew hot, it melted: What remained [of the manna] in the field melted and became streams from which deer and gazelles drank. And the nations of the world would hunt some of them [these animals] and taste in them the flavor of manna and know how great Israel’s praise was. — [from Mechilta] It is possible ...


2

Many commentaries go case-by-case through each of the "terrible mistakes" of the Jews in the desert and explain how they are not as terrible as they seem. For example, by the sin of the Golden Calf, the Ramban explains (32:1) that they did not want to create an idol to serve, but rather to appoint a new leader, a Moshe replacement, to lead them now that ...


2

Bava Basra 121b says that the age of 60 was the upper limit. ומשאר שבטים לא עייל....אלא אמר רב אחא בר יעקב לא נגזרה גזירה לא על פחות מבן עשרים ולא על יתר מבן ששים לא על פחות מבן עשרים דכתיב מבן עשרים שנה ומעלה ולא על יתר מבן ששים גמר ומעלה ומעלה מערכין מה להלן יתר מבן ששים כפחות מבן כ' אף כאן יתר מבן ששים כפחות מבן עשרים Did none of the ...


2

The Ramban understands it to be explaining why they would have gone that way- it is a parenthetical statement explaining why it needs to be justified to not go that way. The Ramban reads the verse as follows: ...G-d did not lead them by the way of the Philistines, which should have been the logical choice for it is near, because G-d said...


1

Good question. Maybe the women were omitted feom vs 31 because the focus is on entering and 'knowing' the land, the women who will not own the land are perhaps not as a significant juxtaposition to the men who would have entered and owned but now will die. Whereas vs 3 was simply bemoaning the apparent eventual fate of all the week and helpless.


1

In Eruvin - :דף סג - we learned that Yehoshua was punished for not bringing the Korban Tomid. Apparently after the battle at Ay there was no time/energy left to erect the Mishkan. It would appear that otherwise it was brought daily - as Fred already mentioned - as is mentioned in Chagiag דף ו. As a result it would seem that they did erect the Mishkan ...



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