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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 ...


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, ...


7

In fact, there is no contradiction between Midrash Tanchuma and Vayikra Rabba. Both maintain that Chur died on the first day, rather than the second. Tanchuma siman 19 reads: וירא העם כי בושש משה בא שש שעות. נתכנסו ארבעים אלף שעלו עם ישראל ושני חרטומי מצרים עימהם, ושמותם יונו"ס ויומברו"ס, שהיו עושין לפני פרעה כל אותם כשפים, כמו שכתוב: ויעשו גם הם ...


5

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; ...


5

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 ...


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

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

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 ...


4

The Ramban says that Moshe's intention was that the substance used for idolotry should end up vomited or defecated out, further humiliating it. But he also quotes the Talmud's reason as brought in Rashi approvingly. In terms of Rashi's answer, of course the primary similarity is the drinking of water to bring out something that is otherwise unknowable ...


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, ...


4

The Ramban to Shemos 32:7 explains that there were multiple tiers of sinners in the golden calf episode, all of whom had different intentions of varying degrees of infraction, but that it was the majority of the nation that sinned: אמר השם למשה כי עשו שתים רעות האחת כי שחת עמך וענין ההשחתה הריסת בנין... השני כי עשו עגל מסכה והשתחוו לו ויזבחו לו והנה ...


4

The Rambam explains two very different implications of these two ideas. Regarding Exodus 33:20, in Moreh Nevochim 1:54, the Rambam writes that Moshe had requested to grasp Hashem "as He is" - בקש השגת עצמו יתעלה, to which Hashem responded לא יראני האדם וחי - a man cannot see Me and live, meaning one cannot grasp Hashem's essence while he is a being in this ...


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

You have two questions regarding this tale. Is it true? If so, why isn't it mentioned in the Torah? I will answer the second question first. This is indeed mentioned in the Torah. When Moshe names his son Gershom, he gives the following explanation [Shemot 2:22]: וַתֵּלֶד בֵּן, וַיִּקְרָא אֶת-שְׁמוֹ גֵּרְשֹׁם: כִּי אָמַר--גֵּר הָיִיתִי, בְּאֶרֶץ ...


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

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 ...


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

I will suggest an original answer only because all the sfarim I checked don't address this. Some of the sfarim (see Nachlas Yaakiv for instance) did however raise the point why Rashi in passuk 6 found it necessary to bring an example of murder, whereas he did not bring an example of the giluy arayos. What I think Rashi means is that the general mood that ...


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 ...


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

In Ezekiel's experience of the Merkabah. The introductory phrase, "and I saw visions of the Lord" reads as follows in Hebrew: ואראה ‏מראות אלקים. On the word מראות‏, Minhat Shai cites a Zohar that likens the rest of the prophets opposite Moses to women opposite men (I assume referring to physical strength). Numbers 12:6-8, where Gd describes other ...


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 Golden Calf icon seems to be associated with Hashem. Aharon, Jeroboam, and Jehu (all of whom create or, in Jehu's case, do not destroy, calf-idols) never mention any other god in connection with their actions. In fact they all present themselves as worshiping Hashem, albeit in a way that the Torah disproves of.


1

Sifsei Chachamim, the commentary on Rash"i expands on this idea stating that one who defiles himself by following idolatry is compared to a woman "hidden" from her husband (my loose translation - I may be a bit off). Sifseu Chachamim ends by saying "as stated in the Midrash", but he doesn't say which one. He also cross-ref's Rashi's comment on averse from ...


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 ...



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