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7

According to Exodus 32: 19 And it came to pass, as soon as he came nigh unto the camp, that he saw the calf and the dancing; and Moses' anger waxed hot, and he cast the tables out of his hands, and broke them beneath the mount. 20 And he took the calf which they had made, and burnt it with fire, and ground it to powder, and strewed it upon the water, ...


5

Ramban, in his commentary to this verse, says that it's the same rock mentioned earlier (Ex. 17:6): ...הִנְנִי עֹמֵד לְפָנֶיךָ שָּׁם עַל הַצּוּר בְּחֹרֵב Behold, I will be standing before you there on the rock at Chorev... He doesn't explain further. But perhaps we can say that in that case there seems to be a clear reason for the definite ...


4

The pasuk in question: לב,כז וַיֹּאמֶר לָהֶם, כֹּה-אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל, שִׂימוּ אִישׁ-חַרְבּוֹ, עַל-יְרֵכוֹ; עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר, בַּמַּחֲנֶה, וְהִרְגוּ אִישׁ-אֶת-אָחִיו וְאִישׁ אֶת-רֵעֵהוּ, וְאִישׁ אֶת-קְרֹבוֹ. and the Targum: וַאֲמַר לְהוֹן, כִּדְנָן אֲמַר יְיָ אֱלָהָא דְּיִשְׂרָאֵל, שַׁוּוֹ גְּבַר חַרְבֵּיהּ, עַל יִרְכֵּיהּ; ...


4

Ya'aqov Etzyon, in the article "משבירים ושוברים"( in the section entitled "לשבר את האוזן"), brings Rashi on Shemot 19:18, s.v. ha-Kivshan, which says: הכבשן: של סיד, יכול ככבשן זה ולא יותר, תלמוד לומר (דברים ד יא) בוער באש עד לב השמים. ומה תלמוד לומר כבשן, לשבר את האוזן, מה שהיא יכולה לשמוע, נותן לבריות סימן הניכר להם. כיוצא בו (הושע יא י) כאריה ישאג, ...


4

Notice the verse's wording: 'Whosoever hath sinned against Me...' See also Bava Kama 79b in which the Sages explain that a burgular pays twofold as opposed to a robber, because at least the robber shows a uniform disdain for authority, stealing before Gd and men unabashedly. The burgular on the other hand fears men only, stealing with subterfuge, but ...


4

You are correct in that a I-guttural (a peh-gronit verb) usually takes a composite shewa (although be mindful of the fact that it's not always with patach), but the major exception to this is where it appears in a closed syllable, after the lamed of the infinite construct, in which it often (although not always) takes a regular shewa. So, for example, ...


3

Sifse Chachaim 22 (tav) to 31:6 indicates that B'tzal'el was in charge, Aholiav helped him with his tasks, and the two of them delegated other responsibilities to the others. In other words, the two of them were in charge; this, I assume, is why they were mentioned by name.


3

God is not physical and nobody can actually see him. Ideas such as "seeing God" are only in the Torah so that we can relate to what actually happened to some extent (Rambam Yesodei Torah Ch. 1). In each context, we have to understand what this "seeing" is referring to. This is the way I understand the difference: Mishpatim- Seeing God represents seeing the ...


3

The gemara in Yevamos 49b asks a similar contradiction between that verse and the description of Yeshayahu (6:1) in which he states that he saw Hashem. The gemara says that this is no contradiction because Moshe had a clear lens through which he saw Hashem whereas Yeshayahu's was unclear. This is understood to mean that since Moshe's perception was so clear ...


3

Rabbi Samson Rephael Hirsh - Shemos 32:22 - explains that actually Aharon took the blame on himself by saying that it was not the Jews fault that they made a Egel, they were in a bad situation and I assisted them. כי ברע הוא - אהרן לוקח את כל האשמה על עצמו, וגם אינו מספר על נסיונותיו להשהותם במעשיהם. הוא אומר, כאשר בא העם בהחלטיותו, כפי שהוא תמיד ...


3

Excerpts from http://www.lss.org/learning.php?pg=Divrei_Torah&articleId=268 : etymology favors “veil.” The root of masveh means clothing or covering, as in Yaakov’s blessing of Yehudah, “He will launder his garments in wine and his robe (sutoh) in the blood of grapes” (Gen. 49:11). The same root appears in “Sivan,” the month when vegetation covers ...


2

Seemingly the coincidence might be just that. There is no Halakhic basis for dressing up for Purim nor is it a mesora of all Bnei Yisra'el. So then the question is if dressing up on Purim does not come from Moshe's mask where and why did this Minhag start? Unfortunately this aspect of the celebration might have a more dubious origin. Dressing up on Purim is ...


2

Rashi on the verse, quoting the Midrash Tanchumah, says that they were supposed to die, but G-d postponed it: and they perceived the God of Israel: They gazed and peered and [because of this] were doomed to die, but the Holy One, blessed is He, did not want to disturb the rejoicing of [this moment of the giving of] the Torah. So He waited for Nadab and ...


2

The sefer ביאורי אונקלוס here (posuk 21) writes: ידוע שדרכו תמיד שלא לדבר בכפל לשון בכל מקום שאפשר להביא מלה אחרת מפני יופי הלשון It is well known that it is the way of Onkelos not to use the same word twice in the same posuk if it is possible to use a different word (a synonym) for the beautification of the language.


2

Rashi says in his commentary on Exodus 32:20 there were different punishments for different levels of sin. People who were warned before witnesses were killed by the sword, as was done by an Idolatrous city, (Deut. 13:16). Others who acted before witnesses without warning were killed in a plague, (Ex. 32:35). Others who acted without witness or warning were ...


2

BS"D, Hakham Eli Mansour makes this connection 'al pi HaRav Shimon Schwab in his shi'ur on Parashat Ki Tisa 5774 (link, see 17:15-28:00). HaRav Mansour explains HaRav Schwab by starting with the fact that it was the men who gave the gold from their earrings to Aharon after their wives refused to hand over their jewelry for the purposes of 'Avodah Zarah (for ...


1

I think one could argue that in Numbers 20:29, we have a new generation, and this generation is more aware and less likely to misread the information given. However, a simpler explanation might be gleaned from looking at the source text for Rashi's comment on Numbers 20:29, which is the Midrash Tanchuma Chukat, siman 17 (s.v. וידבר ה׳ אל משה קח את אהרן ...


1

Everyone who had seen Moses dead at Sinai was themselves dead. Just as the people believed that image, they believed this image.


1

Rabbi Ozer Alport from his weekly divrei Torah Parsha Potpourri quotes from the Pnennim Mshulchan Gevoha: Rav Elya Meir Bloch explains that this case was different, in that Moshe had already told the people that he witnessed Aharon’s death. They didn’t believe how the angel of death could have power over Aharon, so they were shown Aharon’s image to prove ...


1

I would like to suggest an answer. We know that the Satan has permission from Hashem to play tricks on people to tempt them to sin. This can go so far, like we find in the Parsha of a false prophet (Devarim 13:3) that he can even create real miracles and we are still not allowed to follow him based on what we see, when he tells us to commit Idolatry. ...


1

Exodus Rabah 40:4 explains that Judah was the greatest of the tribes, whereas Dan was the least of them1. Gd mentions Bezalel, a noble of the exalted Judites, descendant of Prince Caleb and the Prophetess Miriam, (Sotah 11b, Numbers 13:2-3, Megilla 14a), grandson of Hur, a leader recognized by Moses, (Exodus 24:14), alongside Oholiab the lowly Danite, ...


1

I assumed it was a matter of a reference to the holiday of Sukkos, not to a Sukkah. Exodus 34:22: וְחַג שָׁבֻעֹת תַּעֲשֶׂה לְךָ, בִּכּוּרֵי קְצִיר חִטִּים; וְחַג, הָאָסִיף--תְּקוּפַת, הַשָּׁנָה And thou shalt observe the feast of weeks, even of the first-fruits of wheat harvest, and the feast of ingathering at the turn of the year. The ...


1

In the Guide of the Perplexed, the Rambam says: The phrase" stood upon it" indicates the permanence and constancy of God, and does not imply the idea of physical position. This is also the sense of the phrase" Thou shalt stand upon the rock" (Exod. xxxiii. 21).



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