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3

Rashi (on the two verses) says that the first is a reference to the bird of the Metzorah which is sent away live. It can be subsequently eaten and doesn't become forbidden as something used in the temple service. The second adds a violation of a positive commandment to the already existing negative commandment about eating non-Kosher birds (there is another ...


0

Adina. It comes from The Book of Enoch, I believe.


6

רמב"ן והזכיר לאשר עשה לדתן ולאבירם. ולא הזכיר קרח ועדתו שיצאה אש מלפני ה' ותאכל אותם, בעבור כי איש זר הקרב להקטיר קטורת הוא מלאוי התורה (במדבר יז ה), ו לעולם הוא נענש לדורות כאשר קרה גם לעזיהו(דה"י ב כו יט), על כן לא מניו האותות המדבר. I understand it as saying that since he and his congregation brought ketoros and he's not a kohen, so he's anyway meant to ...


0

One important thing to realize about Rashi's commentary is how often he is citing midrash. He may very well believe that these midrashim were historical. And he cites them as אגדה המיישבת דברי המקרא דבר דבור על אופניו, as he states in his commentary to Bereishit 3:8. That is, midrash which works with peshat, and answers to peshat concerns. In this instance, ...


0

The Netziv in his sefer Meromei Sadeh here in his explanation of the Tosafos in Sotah 37a, explains that there was a dispute between the tribe of Yehudah and Binyamin about the best way to glorify Hashem’s name with the splitting of the sea. Yehudah held that it was better to wait and let the strong wind continue to gradually dry the sea and this would ...


0

If you can get hold of Mayan Bais Hashoeva by R' Shimon Schwab z"l, he addresses this question, as well as the apparent contradiction between 5:4 & 5:5 in his own unique way. Time prohibits elaboration at this point.... YS


4

It's pure geometry. The simplest example of this in 3D is that the surface area of a hemisphere is double the surface area of a flat circle, so if you grow things on the surface you have double the area (wikipedia.org/wiki/Sphere). Area of circle = pi*r*r Area of curved part of hemisphere = 2*pi*r*r EDIT: Obviously, this is just a simple example to ...


4

Rabbi Shimshon Rafael Hirsch on the same usage in Ki Sisa 32:7 says that at this point they did not act or regard themselves as Hashem's nation but as people who had been brought out by Moshe. Many of the meforshim state that the original intent of the calf was not avodas zarah but as a symbol for Moshe. Rashi, among others, states that the Eirev Rav were ...


5

In Tanach the word Barzel - ברזל appears 44 times. Per Wikipedia The Iron Age in the Ancient Near East is believed to have begun with the discovery of iron smelting and smithing techniques in Anatolia or the Caucasus and Balkans in the late 2nd millennium BC (c. 1300 BC) The Torah was given in the year 1313 BCE. Notwithstanding the above, even ...


3

The grammarian's answer is that cholam and shuruk are interchangeable. So writes Radak, Ben-Zev, and one of today's greatest Hebrew grammarians, R. Meir Mazuz. Why one is chosen in one instance and the other in another is simply a matter of style. Interestingly, R. Yosef Bechor Shor interprets "מול" here as "to cut" as it is used most often in reference to ...


2

There seems to be differences of opinion whether the "sounds" refers to thunder, and whether there was lightening as well. See the Pirush H'kesav V'hakabala on Exodus 9:23 in which he cited some commentaries who are of the opinion that the "sounds" refer to thunder, and the fire refers to lightening. He however, is of the opinion that it does not refer to ...


3

Romamos Kel - Alshich on Sefer Tehilim says that the noise of the Barad were noises from the Olam Ruchni, out of this world. Thus the lack of lightning was not an additional miracle as the thunder was not regular thunder.


6

The Alshich explains that Moshe was "testing the waters" to see how the Jews would react to his rebuke. After he had established that they were accepting his hinted reproach humbly and with love, he continued to rebuke them in a more open way.


3

The Darash Moshe answers your question. He says the generation that did these sins had already died out. The people he was talking to were their children. He was warning them that they too had the capability to perpetrate these sins and hadn't worked on themselves to rid themselves of the disgusting traits that lead to those sins. This type of rebuke is not ...


5

The first Rashi in Parshat Masei mentions that Israel had 14 journeys during the first year until they arrived at Ritmah (which is Kadesh Barne'a). Then they wandered for 38 years where they had 20 journeys. Then, the final year there were 8 journeys after Aharon died as they went into the land. The 40 years of wandering in the desert retroactively include ...


0

I found this drasha on the Daf Yomi Notes for Megillah 16: The Gemora relates that Achashverosh ordered Haman to get Mordechai, dress him in the royal garments and lead him through the city on the king’s horse proclaiming, “Thus shall be done for the man whom the king wishes to honor.” Haman located Mordechai teaching his students the laws of ...


1

My answer is based on my own analysis of the context of the verses you are mentioning. Usually, a parsha "break" is used to separate ideas or stories. Keep in mind, that for the most part, the verses you are mentioning list names of places. However, as verse 2 of the same chapter implies, these travels were also indicated because special events happened, ...


1

The Rambam (Malachim U'Milchamos 1:2) says that the Mitzvah of destroying Amalek only applies once a King is appointed, and a King is only appointed after they have conquered the land. So the need for armaments would not have been then, but rather only later.


3

The death of the Kohen Gadol absolved the accidental murderer of his need to remain in the city of refuge, and the avenger could no longer kill him. The avenger cannot kill him no matter where he is residing after the death of the Kohen Gadol. Thus, the accidental murderers would pray for the death of the Kohen Gadol, and his mother would try to appease ...


1

I would suggest that while there may have been no difference between Avraham's animals and R' Pinchas ben Yair's animals, it's still true that one should endeavor, as much as possible, to prevent one's animals from doing wrong (whether eating other's stuff, or eating Tevel). Therefore, even though he may not have had to, Avraham still put in effort to make ...


2

R' Schwab in Maayan Beis Hasho'eva uses this question to answer two other questions (My summary looks long, but it's really pretty brief). He is bothered how Chazal knew from the words כי הולך הוא (Bamidbar 22:22) that Bilaam was going out of a desire to curse Israel: כי הולך הוא" - ראה שהדבר רע בעיני המקום ונתאוה לילך" And his second question is why ...


0

There should be no difference between P.b.Y.'s donkey & Avraham Avinu's camels, even when in Eliezer's possession - as the gemara says in Gittin 7a, HaShem keeps the beheimos of tzadikim from sinning through eating forbidden food.


4

The first place is when they come to Moshe with the original request. At that time, Moshe asks Hashem whether they are right, and Hashem tells him that yes, they are. However, at this point, it is still completely theoretical. Later on, the Torah actually starts talking about dividing the land, more-specifically, the land on the East Bank, part of which ...


4

The question in 36:1-4 was not brought by the Bnos Tzelaphchad but by the leaders of the tribe of Menasheh. The daughters of Tzelaphchad had been told that they could marry whomever they wanted. The tribals leaders realized that if they married outside the tribe, then the land that the women inhertited would become part of their husbands' tribes (when their ...


9

It is a prohibition not to stand by as another Jew is in any kind of danger, be it physical or financial. ALL of the Monei Hamitzvos include it. See Behag 93, Saadia Gaon 61, Rambam 297, Semag 165, Ramban 293, Chinuch 237, Semak 79, etc.



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