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The difficulty in understanding the Rashi on a simplistic level is that no sacrifice atones for intentional sin. However, if you look at the actual text of the Midrash which Rashi is basing himself off of (Bamidbar Rabba 13:14), the atonement of this sacrifice was for something much more specific. The Medrash recounts how Yehuda was responsible for dipping ...


THIS IS ALL PURELY THEORETICAL!!!! In broad terms, that's precisely the Talmud's argument. Though I think you mean verse 26. Talmud Pesachim, 25b: דתניא ר' אומר (דברים כב) כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה וכי מה ענין רוצח אצל נערה המאורסה הרי זה בא ללמד ונמצא למד מקיש רוצח לנערה המאורסה מה נערה המאורסה ניתן להצילה בנפשו אף רוצח ניתן ...


At the end of the day, it was a mitzvah from Moshe to the meraglim. Secondly, the fruits' incredible qualities were undeniable. Not bringing them back for klal yisrael to see would prevent the nation from making their own judgments about the land's bounty. At least Calev and yehoshua could make a stronger case with the evidence.


In Tshuvas Bnei Banim chelek 1, siman 41, Rabbi Y.H. Henkin discusses this at length. He leans heavily on the opinion that this was not meant to be taken literally. So however stringent this transgression is, one would not be required to give up their life. He quotes many sources so you can check those up and decide for yourself. He has arguments in the ...

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