Hot answers tagged moshe-rabbeinu
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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 ...
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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 ...
11
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 ...
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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. ...
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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 ...
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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 ...
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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. ...
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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 ...
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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 ...
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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 ...
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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 ...
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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 ...
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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 ...
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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
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 ...
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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 ...
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Not everyone agrees that Moshe was taught the whole Torah on Mt. Sinai. There is an argument in the Gemara (Chagigah 6A) regarding what Moshe was taught on Mount Sinai (English taken from here):
R. Ishmael said: The general directions were given at Sinai and the details in the Tent of Meeting. But R. Akiba said: The general directions and the details ...
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See Sifsei Chachomim which clearly says that Moshe was conceived after they got back together.
See Rashi that Moshe was born 6 months and a day after they got back together which is considered a 7 month baby. However the Baal HaTurim on the same page says that she was 3 months pregnant when they remarried.
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From here:
According to the Midrash Rabbah (28:1), the angels wanted to attack Moshe for coming to take the Torah down to earth. Hashem altered his face to resemble Avraham's and said to them, "Aren't you ashamed to attack the person who was so hospitable to you?"
Avraham served the angels cream, milk, and veal (Bereishit 18:8). To commemorate this ...
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http://www.torah.org/learning/ravfrand/5762/behaaloscha.html, paraphrasing the מושב זקנים to B'haalos'cha 12:7:
Moshe told Miriam that he would not
divorce his wife for precisely for the
factors that Miriam was calling to his
attention. "When I was a fugitive and
I was a poor penniless shepherd, this
woman married me. She stuck by me when
I ...
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Actually the Arizal doesn't speak on this topic. The order that is followed by the mekubalim is derived from the Zohar parashat Emor 103b and through onto 104. The Matok UMdvash commentary also claims that the Remak in his commentary discusses the issue(neither are online that I know of). However as to the Ushpizin and their order the Arizal himself is ...
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The Ibn Ezra discusses this in Gen 6:3
אבן עזרא בראשית ו:ג
והיו ימיו י"א שזה קצב כל האדם. ואם מצאנו יותר כן, מצאנו מעט, רק על הרוב ידבר. ואין זה אמת, כי הנה שם חיה שש מאות, וכל הדורות אחריו חיו שנים רבות. ובימי פלג חסרו השנים. ומימות דוד עד היום שבעים או שמונים שנה. והאמת מה שאמר המתרגם ארמית שנתן קץ לאדם, כטעם עוד ארבעים יום (יונה ג, ד). ואם ישובו ימלטו, ...
5
A quick search yields no results in the Mishna but one result in the Tosefta, namely Avoda Zara 3:19. However this is only true in the Erfurt manuscript (see the third to last line of the page numbered 0424 in the linked pdf (71 megabytes)), not the Vienna one, nor the original printed editions.
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A couple of the classical commentators address this as well.
Ibn Ezra writes that Moshe, on his own initiative, had given Pharaoh the option when the plague should be gone (8:5-6) - without first consulting Hashem whether this was the right thing to do, or whether the stated deadline was acceptable to Him. Now he was concerned that Hashem might not approve ...
4
Rashi states in Devarim Chapter 1, Verse 15:
אנשים חכמים וידועים: אבל נבונים לא מצאתי. זו אחת משבע מדות שאמר יתרו למשה ולא מצא אלא שלש, אנשים צדיקים, חכמים וידועים:
According to Rashi, it would seem that Moshe was only able to find men with some of the traits and not all of them. Yisro was identifying the ideal candidate. However, as we know in life, ...
4
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 ...
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A couple of possibilities:
Betzalel may have put them in temporarily (to make sure they fit), and Moshe was the first one to put them in permanently (after which it was prohibited to remove them again, as stated in Ex. 25:15. Daas Zekeinim on that verse in fact explicitly states that this prohibition took effect once Moshe put them in).
Or, וישם in 40:20 ...
4
Baal HaTurim says that since Moshe said "Mecheini Na M'Sifrecha Asher Kosavto" in Parshas Ki Sisa. The question remains why in Parshas Tetzave is there no mention of Moshe. HaRav Shaul M'Vilna answers since Moshe said Asher Kosavta which is a Lashon Avar - past tense - therefore it was omitted in Parshas Tetzave. Another reason is that the Gematria of Asher ...
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Rabbi Chaim Berlin says that by a non Jew the value of a court case is dependent on the value of the claim, however by a Jew there is no difference in the value of the claim "Din Peruta Kedin Meyah". Yisro suggested that Moshe should take care of the big cases - literally the cases that involve large sums. Moshe took care of the difficult cases - which was ...
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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 ...
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