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4

Both Rav Hirsch and the Netziv point out the word change and explain that Salma signifies a more dignified form of clothing. Rav Hirsch connected it to Tzelem as in Tzelem Elokim. Whereas Simla is simply clothing to cover ones nakedness.


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I just blogged about this at more length here http://www.aishdas.org/asp/what-did-the-elders-see . The most relevant bits: Rashi says that they saw something like the Ma’aseh HaMerkavah, the chariot that Yechezkel saw. “And above the firmament which was over [the chayos’] heads looked like sapir stone, the image of a throne; and on the image of a throne was ...


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Only the "חוי, כנעני, חתי" nations are mentioned in the first verse, and indeed Bnei Israel did not have to fight them (they left on their own). But there were other nations there (פרזי, יבוסי, etc.), most of whom they had to fight (And were commanded to do so) [Malbim]. Rashi (there, one page before) also differentiates between the specific nations ...


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From http://parsha.blogspot.com/2010/07/what-is-tzirah.html: Onkelos translates it as ערעיתא, hornet. Ibn Ezra understands it as a type of sickness of the body, along the lines of צרעת. So does Ibn Janach, that it is כליון ודבר


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As you mentioned, "רפואה" can mean both things: healing an existing disease, or preventing a future one. Rashi himself asks your question. He brings the midrash, which reads the passuk as "I will put none of the sicknesses upon thee... (yet if I will, it will be as though I didn't), for I am the LORD that healeth thee." The Siftei Chachamim explain that ...


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Rashi asks why was Joshua mentioned, if he did not ascend the mountain with Moses. He answers that he accompanied Moses up to the allowed limits, and waited there alone ("נטה שם אהלו") until he came back (he was the first to greet him upon his return). The Malbim think so as well. So, as Rabbi Shelomo Amar explains, the plural tense can be understood such ...



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