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18

1) Because it is the first word on the pasuk and deserved a zakef. At this distance from the etnachta, this would be a segolta. But a segolta needs a preceding zarka, and this is the first word. And so it becomes a shalshelet. 2) Rav Chaim Kanievsky, in Taama deKra, cites a different sefer, which gives a consistent explanation of shalshelet as extension. ...


13

Moshe had a very different role in all sorts of ways. One answer might be, based on the Meshech Chochmah, that Moshe had a higher level of prophecy than anyone else, but because of that, there was the problem that people might think he was a god too. Also, he was such a great leader that the people felt they couldn't manage without him (that's why they ...


13

Seder Hadorot tells us that Moshe Rabbeinu was born in the year 2368. It then tells us that G-d spoke to Moshe at the burning bush on the 15th of Nissan in the year 2447. This would mean that Moshe had just turned 79 a little over a month before, on the 7th of Adar. Moshe then goes to talk to Pharoah when he is 79. (Incidentally, the Seder HaDorot brings ...


13

Talmud Bavli (Sotah 12a): ותרא אותו כי טוב הוא תניא ר"מ אומר טוב שמו ר' יהודה אומר טוביה שמו רבי נחמיה אומר הגון לנביאות אחרים אומרים נולד כשהוא מהול וחכמים אומרים בשעה שנולד משה נתמלא הבית כולו אור "And she saw that he was good" (Shemos 2:2): R' Meir says his [Moshe's] name was Tov. R' Yehuda says his name was Tuvia. R' Nechemia says that he was to ...


12

Rashi (to Num. 12:1) says ועתה גרשה - now (around the time it came to Miriam's attention) he had divorced Tzipporah. The Lubavitcher Rebbe points out (Likkutei Sichos, vol. 18, p. 145, marginal note to footnote 41) that Rashi gets this from the fact that the Torah calls her האשה, "the woman," rather than אשתו, "his wife." He also notes that according to ...


12

In general, it seems the prophet would fall into a prophetic state, so it would be clear that it wasn't just a random voice speaking to him. See, for example, Berishis 15 where God appears to Avraham first in "a vision", and then in "a deep sleep... a dread, a great darkness". However, it seems that sometimes Nevuah sounded just like a person's voice, and ...


11

Me'or Einayim points out that Tetzaveh is (nearly) always read immediately before or after the seventh of Adar, which is Moshe's (birthday and) yahrtzeit. So his name is missing from this parshah specifically, in mourning for our loss. On a more positive note, there is a long talk by the Lubavitcher Rebbe zt"l (Likkutei Sichos, vol. 21, pp. 173ff; adapted ...


10

According to Shemos Rabba 1:13, Yocheved was three months pregnant with Moshe when Amram divorced her. רבי חנינא בר רב יצחק אמר: שפרה, שהעמידה ישראל לאלהים, שבשבילם נבראו השמים, שכתוב בהם (איוב כו, יג) ברוחו שמים. שפרה, פועה, שהופיעה פנים כנגד אביה, שהיה עמרם ראש סנהדרין באותה שעה, כיון שגזר פרעה, ואמר (שמות שם, כב) כל הבן הילוד. אמר עמרם: ולריק ...


10

I got this from askmoses.com, since I am not a Jew and don't know Hebrew and am not familiar with all the sources noted there, please tell me if I have made a mistake and if my answer here is not appropriate. The Midrash relates an interesting tradition: Moses was an exceedingly handsome baby; whoever saw him could not take their eyes off him. ...


10

Yalkut Shimoni Shemos 168 does indeed record the story of Moshe being appointed the King of Kush (Kush = modern Ethiopia) and leading them in war, and that he married the Kushite princess. However, the Yalkut Shimoni says explicitly that Moshe did not cohabit with her because she was a descendant of Cham, and Moshe remembered the vow that Avraham had ...


9

I don't think this is the simple answer, but it is nonetheless an interesting answer I heard: normally, prayer should be "just loud enough to hear yourself" -- but with all the frogs croaking, Moshe had to scream!


9

Maybe you are thinking of Deuteronomy 34:10: "And there hath not arisen a prophet since in Israel like unto Moses" (OJPS). However, he was certainly not the last prophet; in fact the previous verse refers to Joshua being a prophet. Similarly, there are tons of prophets after Moses later in the Tanach. The verse in Deuteronomy simply means that Moshe was the ...


9

The Gur Arye explains that Y'hoshua's falling into the spies' plot would reflect poorly on Moshe, whose protege he was. This reasoning doesn't apply to Kalev. The Avodas Yisrael explains (not in answer to this question) that Y'hoshua did not want the honor of leading the people, and wanted Moshe to retain that position. (See Rashi to B'haalos'cha 11:28.) ...


8

Baal HaTurim says that it was because Moshe said מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ (erase me now from Your book which You have written) in Parshas Ki Sisa. The question remains why Parshas Tetzaveh was chosen to erase his name. HaRav Shaul M'Vilna answers since Moshe said אֲשֶׁר כָּתָבְתָּ, past tense - therefore it was omitted in Parshas Tetzaveh, ...


8

The forefathers are the great grandparents of every single Jew, however Moshe is not the great grandfather of every single Jew.


8

It's not really a contradiction. The ban wasn't everlasting (i.e. it didn't extend to the end of time and resurrection), but precluded Moshe Rabbeinu from entering Israel in his lifetime. The Midrash Rabbah tells us that Moshe did not enter the land for the sake of the generation that died in the desert. Midrash Rabbah V'Eschanan (words in brackets my ...


8

Rashi (Breshit 22:11) Calling the name twice is a sign of love.


8

The Zohar (Bamidbar 138a and 187b) points out that this repetition is further unique in that the two "Moshe"s are not separated by a pesik (vertical line), unlike other repeated names in Tanach ["Avraham | Avraham" (Gen. 22:11), "Yaakov | Yaakov" (ibid. 46:2), "Shmuel | Shmuel" (I Sam. 3:10)]. This, says the Zohar, was because Moshe was perfect from birth ...


8

From Yoma 5b, it seems that he will again re-dress the kohanim (or, at least, Aharon and his sons) in their kohanic clothing. Niddah 70b also mentions him (according to one version of R. Yehoshua's answer) as being the one to decide whether those revived at techiyas hameisim will need to be sprinkled with parah adumah water. [Although according to the ...


8

The earliest source I can find is Shemot Rabba (Vilna) 1:26 היתה בת פרעה מנשקת ומחבקת ומחבבת אותו כאלו הוא בנה ולא היתה מוציאתו מפלטרין של מלך, ולפי שהיה יפה הכל מתאוים לראותו מי שהיה רואהו לא היה מעביר עצמו מעליו, והיה פרעה מנשקו ומחבקו והוא נוטל כתרו של פרעה ומשימו על ראשו כמו שעתיד לעשות לו כשהיה גדול ... והיו שם יושבין חרטומי מצרים ואמרו מתייראין אנו ...


8

Alshich explains that Yisro was worried: Perhaps Moshe would not be interested in a Midyanite woman and would rather marry a Jewess. He therefore emphasized that he brought "her two sons" with him (and not "his two sons"), since a man comes to like his wife because of the children she bears him, and this would persuade Moshe to remarry Tziporah. (See also ...


7

אמר רבי אבהו כל המעשה את חבירו לדבר מצוה מעלה עליו הכתיב כאילו עשאה שנאמר ומטך אשר הכית בו את היאר וכי משה הכהו והלא אהרן הכהו אלא לאמר לך כל המעשה את חבירו לדבר מצוה מעלה עליו הכתיב כאילו עשאה סנהדרין צ״ט׃ The Gemara says that whoever encourages his friend to do a Mitzva the Posuk considers it as if he did it since it says "And your stick which you hit ...


7

The Gemara (Kiddushin 38a) deduces the date of Moshe's passing by calculating backwards from the 10th of Nissan, when the Jewish People crossed the Jordan River: there were 30 days of mourning for Moshe, and three days of preparing for the crossing. Thirty-three days before the 10th of Nissan gets us to the 7th of Adar. Given that, then, I would think that ...


7

The gemara in Sanhedrin 8a deals with bnos Tzelophchad. The first opinion holds that Moshe forgot the halacha as a punishment for when he appointed judges and said 'any law too hard for you, bring to me.' as if he were the final word and not Hashem. This is learned from the words Vayakreiv/Vatikr'vun. The second opinion asks on this: Moshe didn't say (by ...


7

Although, as @DoubleAA noted, Ibn Ezra, as well as other commentators, identify the relevant verse (Bereshis 6:3) to be referring to the deluge and irrelevant to the human lifespan in general, still other commentators (Abarbanel and Malbim are ones I know of) interpret this verse as placing a cap on the human lifespan. But how do they reconcile this with the ...


7

The Gemara in Megillah 13a lists a number of names for Moshe: ירד, גדור, חבר, שוכו, יקותיאל, זנוח Yered, Gedor, Chever, Socho, Yekutiel, Zanoach


7

Tha Ramban says that we see from this Posuk that Moshe always called him Yehoshua. When the Meraglim went to Eretz Yisroel then Moshe publicly established his name as Yehoshua.


7

The Maskil Ledavid says that Moshe prayed for Yehoshua (and changed his name) earlier, because he saw that in the future Yehoshua would need G-d's help. This is even slightly implied in the Gemara (Sotah 34B), where it says, "Yehoshua, Moshe already requested G-d's mercy for him". Already slightly implies that Moshe had done it before. This would explain ...


7

The name of אשת יתרו is "unknown". See here.


7

Yes. Off the tip of my tongue, I don't know where it says that black and white (although I believe it does), but see Likkutei Torah (from the same author): הנה נודע שנשמת משה רבינו עליו השלום היתה מבחינת אצילות וכן נשמת אברהם והיינו שבמשה רבע"ה ובאברהם היה מאיר בהם אצילות בבחינת גילוי למטה It is known that the soul of Moshe Rabeinu Alav Hashalom was ...



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