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11

Three entries in the Otzar Ishei Tanach. Novach was born in mitzrayim and died after Moshe rabbeinu, sedder olam rabba 9. When knas was captured, Novach called it by his own name, in order to have a memorial, being that he didn't have sons, medrash agadda bamidbar 32 38. That name didn't last, Rus rabba 5 5. Also of interest rav Hirsch discusses the ...


8

In Chapter 25 we see that the Moabite women seduced some Israelites into temple prostitution. Therefore when God commanded Israel to raze the people of Midian he wanted the armies to kill the woman also and not take them as spoils of war. They did not do it at first but kept all the woman as booty. God was angry with them for that and then he makes it ...


7

This is the only occurrence of that phenomenon in the 247-year cycle. Source: the table in the Tur, hilchos rosh chodesh.


7

In Maayan Beis Hashoeivah 31 7, Rabbi Shwab asks this very question and suggests that perhaps Midyan was a tremendous nation or perhaps two nations, and only the ones under the jurisdiction of the five kings living on the border of Moav were killed, leaving the Moavites near Egypt alive. He also answers with this idea how Pinchas would wage war against his ...


7

Rashi (to Num. 31:6) quotes a Midrash that Bil'am used magic to lift himself and the Midianite kings into the air, but that Pinchas counteracted that by displaying the tzitz, causing them to all fall down - literally על חלליהם, "on the corpses" (of the other Midianites) as in v. 8. Radak (to Josh. 13:22) cites this as well, and adds that Pinchas actually ...


6

BS"D Rav Eliyahu Mansour addresses this question in his 5766 (2006) derashah on Parashat Mattot (link, starting at 45:55). He cites RaSh"Y (BeMidbar 32:42) who points out that there should have been a mappiq in the Heh of the word "לה". And that, without the mappiq, the word can be read "לא" (i.e. "לא נבח"). Because it can be read as such, RaSh"Y explains, ...


4

Sure. We see in Yehoshua 1:13-15 that he reminds all two and a half tribes of "what Moshe the servant of Hashem commanded you," and after it's all over he calls all of them (Yehoshua 22:1-3) and praises them for keeping their word, using the same expression. Meshech Chochma explains why the condition wasn't explicitly mentioned by Moses to the half tribe of ...


3

It says "animals" in verse 47. But if that's not enough for you, ibn Ezra clarifies that "animals" in verse 30 (which you translated "cattle") means animals not otherwise listed but "animals" in verse 47 means animals generally [i.e. including those listed in verse 30].


3

The Maharsha answers that first they stoned him a little then they put a little wick in his mouth again not to the extent of death, they choked him almost until death and finally they chopped off his head killing him, thereby getting a bit of all the Deaths of Beis Din. The Shevus Yackov has a more an interesting answer. He claims is that Billam with his ...


3

Targum Pseudo Jonathan in the beginning of Balak states, (english) that Moab and Midian were a united nation and kingdom up to this point. Perhaps we can say from this that Moab was an umbrella term for the kingdom as it is mentioned in Chukat as a geographic location. Midian on the other hand was a district within it from which young women were enlisted to ...


3

The Talmud (Bavli, Y'vamos 60:2) deduces from the wording of the passage that the ones killed were not the women who had been intimate with men but those who physically could be, which is those who had reached their third birthday. (This is also cited by Rashi on verse 17.)


3

Had he delayed, and not hurried to fight Midyan, could he have prolonged his life indefinitely? Prior to your question we must ask a more basic question: Would delaying prolong his life? It sounds plausible that it would have, but it also sounds like that is not the point. Instead, the point seems to be that even though his death was the next major ...


3

R' Hirsch's commentary on verse 5 addresses this curiosity: This repeated restarting their speech implies a pause, and shows that they themselves were not without suspicion as to how their proposition would be received. They required a pause to pull themselves together to continue bringing their request forward.


2

It's the pausal kal masculine plural imperative. (Gesenius (§29.4(b), ¶29m) has more info.)


2

A few answers exist to this question. First of all, we can reject the assumptions that just because we know of one particular Midianite woman who was involved (i.e. Kosbi bas Tzur), many other Midianite women were also involved, and that the command to attack Midian as opposed to Moav means that Midianite women were more at fault. In fact, the Gemara ...


2

The Art Scroll Chumash on Mattos 32:16 cites Abarbanel who says that they intended to rebuild and refortify the cities. I have seen in a number of places that had they left those remaining behind defenseless, the "inhabitants of the land" surrounding the areas captured would have moved in and conquered the areas occupied by Reuven and Gad. The Art Scroll ...


2

There are a number of answers offered at http://www.aish.com/tp/i/moha/97763584.html The first two tribes, Reuven and Gad, were involved in the negotiations with Moshe from the outset. How did the tribe or part of the tribe of Menashe get themselves involved in this? The text itself is silent; therefore the commentaries feel free to offer different ...


1

Divrei Hayamim I 5:10 and 5:19-22 mentions a war between the two and a half tribes and the "Hagarites" in the time of Shaul (and there's a Midrash - right now I don't remember the location - that says that actually it was in the time of Yehoshua). So even if the Emorites were wiped out, there were certainly other dangerous tribes and nations.


1

Yes, It is a general principle in a milchemes-mitzva, a holy war, that one should wipe out the males, since it is presumed that they will grow up and take vengeance for the genocide of their parents. See the tract Toras Hamelech by Rabbi Ginsburg. As for the non-virginal women, it is not clear why they had to be killed. Perhaps it was unclear whether they ...


1

Moshe's command was to spare the maidens, (Bamidbar 31:18) but not the males. Since Moshe was an accepted prophet, there is a positive mitzvah to heed his words. The Gemara also brings up the idea (although it is not accepted) that a female convert 3 years and younger can marry a Kohen. Perhaps that has something to do with it? And our King David left no ...


1

See Rashi, Sifsei Chachamim and Ramba"n on Breishit 31:48-50 that explain a reference to why in Sefer Shoftim, Har Gil'ad is called "Mitzpeh" over there. In this verse, Rashi makes a reference to the word "Mitzpah" which means "look-out".Rashi on v 49 starts by explaining "The 'Mitzpah' that is in Mt. Gil'ad" prior to referring to the verse in Shoftim. In ...


1

It seems that there is no conflict with the two ideas. Refer to Avot D'Rav Natan Ch. 1 Mishnah 4 which describes the advice that Balak gave Bil'am. In brief, just before Bil'am leaves Balak, he advises Balak that the way to defeat B'nai Yisra'el is to provide tents with food and beautiful royal women. This way God will be angry with B'nai Yisra'el. Balak ...


1

Rabbi Moshe Leib of Sasov (Sassow?) reinterpreted it as follows: "אֵלֶּה הַחֻקִּים אֲשֶׁר צִוָּה ה׳ אֶת מֹשֶׁה בֵּין אִישׁ לְאִשְׁתּוֹ" — these laws, the Torah, make a connection (צוותא) between a man and his wife on the one hand and God on the other, so that God's immanence (שכינה) dwells with them — "בֵּין אָב לְבִתּוֹ בִּנְעֻרֶיהָ בֵּית אָבִיהָ" — but ...


1

I think that "בֵּין אָב לְבִתּוֹ בִּנְעֻרֶיהָ בֵּית אָבִיהָ ובֵּין אִישׁ לְאִשְׁתּוֹ" doesn't sounds good, because the "בִּנְעֻרֶיהָ בֵּית אָבִיהָ" somewhat cuts the sentence. So "בֵּין אָב לְבִתּוֹ" was moved to the end of the sentence.


1

Ramban's commentary on Bamidbar 31:6 says: וישלח אתם משה אלף למטה - לא שלח שם כל עם הצבא, ואע"פ שהיו המדיינים עם רב והערים בצורות גדולות מאד. ‏ והטעם כי הנכשלים בבנות מואב היו רבים ואינם ראויים לנקמת ה', על כן בחרו אנשים צדיקים וידועים לשבטיהם. ‏ ... ויתכן עוד שנאמר, כי משה נצטווה צרור את המדיינים (לעיל כה יז): ונקום נקמת בני ...



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