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When interpreting a pasuk, it is critical to understand the context. One important piece of this context is that there were local courts established in the gates of each town. Thus, in Devarim 16:12: שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן לְךָ בְּכָל שְׁעָרֶיךָ אֲשֶׁר ה אֱלֹהֶיךָ נֹתֵן לְךָ לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת הָעָם מִשְׁפַּט צֶדֶק: You shall set up ...


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I'll give it a try. There are some inaccuracies in your question that should be clarified before considering the question of Ankhmahor as Yosef. This is not "the earliest archeological evidence we have for Bris Milah." It was once thought to be, but that award now goes to a recently discovered relief fragment of two children being circumcised, found in the ...


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Hat tip to jake for his comment above regarding what became of Balaq's descendants. The Talmud Bavli in Masekhet Horayot (10B) states (Original, English): בשכר מ"ב קרבנות שהקריב בלק הרשע זכה ויצתה ממנו רות דאמר רבי יוסי ברבי חנינא רות בת בנו של עגלון בן בנו של בלק מלך מואב As a reward for the forty-two sacrifices which the wicked Balak offered he ...


4

Rav Hirsch states that Moshe is to take the mateh in order to show that he is acting as the messenger of Hashem. However, hitting the rock with the mateh would imply that this is a special intervention from Hashem as a result of the uproar. Moshe is to take the staff "show them that you are still my messenger", but speak to the rock to show that it was ...


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It wasn't a punishment, but a test by Hashem to show them that they weren't on the level yet to enter Eretz Yisrael. Only the new generation that hadn't been slaves could conquer the land. But the old generation really wanted to, but needed to be convinced. Why we suffer from this chet up to this day is another discussion.


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Answer to Question 2 Rav Hirsch states on 20:19 that their were two main "Crown highways" leading through Edom. The first and most convenient road דרך המלך was the main high road leading through the valley where there were fields and vinyards and along which the wells were dug. That is why Moshe specified the condition "we will not pass through fields or ...


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Here's my own idea: The nation's sin was to use their own judgement of the land, rather than follow what Hashem said. After the decree, they again followed their own judgement, ignoring Hashem's command not to ascend. This showed that their teshuva was flawed, since a main part of teshuva is being in the same situation, and behaving differently (Rambam, ...


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I once heard that the isur was to eat of the eitz hadaat before eating of the eitz hachayim. But once eating from the eitz hachayim, it would have been ok for them to eat from the eitz hadaat. Kind of saying: first learn Torah so your perspectives will be in order and then learn secular subjects. Everything you will learn, you will conform to your Torah ...


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When Moshe Rabbeinu says אתה והם he is only talking to Korach. Here he is addressing Korach and his crew. There is no other easy for the Torah to describe this. He is addressing them by calling on them as "כל עדתו". He might be also hinting at the message of the wife of On ben Peles, that they don't gain by fighting Moshe since they are still not leaders. ...


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Rav Hirsch connects 16 and 17 to state that this is addressed to everyone who would even think of backing Korach. The pretense was of "equal rights" but the truth was that only one person would survive attempting to bring the incense. Remember, that even Nadav and Avihu, who were eligible to inherit the role of Kohen Gadol, died as a result of improperly ...


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Their sin was too great for tzaraat and therefore they were punished with death. The general principle is that if a bigger punishment is given the lesser one is withheld. For example someone who sets fire to an object on Shabbat and gets stoned to death for it does not have to compensate the damage too. You might be asking, why not tzaraat "instead" of ...


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At the end of the day, it was a mitzvah from Moshe to the meraglim. Secondly, the fruits' incredible qualities were undeniable. Not bringing them back for klal yisrael to see would prevent the nation from making their own judgments about the land's bounty. At least Calev and yehoshua could make a stronger case with the evidence.


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Egyptians did not sheep worship or any animals. They were monotheists. The symbols represented different concepts of the creator. In this, the creator is praised through respect of nature. Shepherds were not allowed because there sheep would not only eat the herb of the field, but the sheep would pull the entire plants up from the root. This could have ...


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maybe this is what you're looking for: https://orajhaemet.files.wordpress.com/2014/02/1.pdf if you want, here is the complete text , i think there's a parasha missing , but the rest is complete: http://www.orajhaemeth.org/p/blog-page_25.html


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The way i read it (and i am not a scholar by any stretch - just a native Hebrew speaking person) it seems like an accolade / compliment for the manah on both the 'functional' and the visual virtues. Whether בְּדֹלַח translates precisely to a specific precious stone or just meant as a 'generic' Crystal is secondary (IMHO). The manah itself, naturally, is ...


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The Medrash in Bereishis parsha 16 rejects the bdellium translation and says it is a precious stone: שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם (בראשית ב, יב), אָמַר רַבִּי אַיְבוּ אַתְּ סָבוּר כַּבְּדֹלַח הַזֶּה שֶׁל פַּטָּמִים, יַגִּיד עָלָיו רֵעוֹ (במדבר יא, ז): וְעֵינוֹ כְּעֵין הַבְּדֹלַח, מַה זֶּה אֶבֶן טוֹבָה, אַף זֶה אֶבֶן טוֹבָה. Although I found some ...


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First one has to get the story line right. I am copying the sefer I mentioned in the comments but saying a different pshat. The sun and moon are really actors playing man and wife. Hashem made them the same size. The moon said we cant be the same size so I want to be bigger. One must understand why she thought she ought to be bigger. Hashem said no. ...


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Why would He put the moon back? It wasn't just a punishment, it was a good point. They shouldn't be the same size. The Maharal discusses this Aggadah in a few places. The part that pertains to this question is that the Gemara is detailing the reasoning behind certain Maasei Bereishis. It had to turn out this way. However, being that the creation had an ...


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Rashi Bamidbar 11:7 clearly defines it as crystal. crystal: Heb. בְּדֹלַח, the name of a precious stone, [in French,] cristal. Google translates בדולח as crystal. Here are images of בדולח. Although Wiktionary also mentions bdellium, it also mentions crystal. Thus the fact that we know that the Mahn was white - והמן כזרע גד לבן - ספר שמות, פרק ט"ז, ...


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In this book (p.28) it mentions the Septuagint translated it as Crystal. Shiltei Hagiborim gives a description that can fit a white-transparent OR bronwnish gemstone (it exists in 4 possible colors). However, he translates it from "תרשיש" so it might not be the same. ( Check ch 48,49 regarding more gemstones )


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Archaelogy has seen this textual oddity of yours play out repeteadly in their findings. While there are many different statues, jars, and depictions that are found in ancient Israel, there has been one phrase that has shown up repeatedly, which is "His Asheirah." You can find an example of this with this ancient storage jar. The storage jar shows three ...


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The original command was that they should turn around and travel back into the midbar. However, in Bamidbar 14:39 - 45 says that after Moshe Rabbinu gave the command, the B'nai Yisrael rebelled and tried to force their way into the land and were massively defeated. As a result of this, Rav Hirsch on Devarim 1:46 says that This "staying quietly" at the ...


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They spoke Loshon Hara about Eretz Yisrael. Perhaps there is no tzara'as in that case.


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Rashi to 14:33 says: לא מת אחד מהם פחות מבן שישים, לכך נגזר ארבעים, כדי שיהיו אותם של בני עשרים מגיעין לכלל ששים. Not one of them died before the age of sixty. This is why forty [years] was decreed, so that those who were twenty years old would reach the age of sixty. Each person died at age 60.


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My answer goes a long an altogether different track. The previous answers do not fully answer my questions. The yidden in the desert where on the highest madrega a dor deiah. These meraglim were 'n'siim' 'anshai shem' in other words the top. Hashem is trying to tell us something here like everything in t'nach it is not just a story. We find even though they ...


0

The spies that Moshe Rabbeinu sent, although he wasn't aware, were sent with bad intentions. The people didn't trust that the land was great, but to Moshe they told a different story. Therefore some say (I do not recall who, right now) that since the Halacha is that a messenger has the status of the one who sent him, they got evil thoughts. On the other ...


1

Rabbi Frand points out that they were not originally reshaim. They were righteous men who wound up rationalizing that it would be better for Bnai Yisrael to remain in the desert, living a miraculous life. Once they started rationalizing, they started down a slippery slope that led to their bringing a "bad report". Another point is that they allowed ...


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I cannot comment as I do not as of yet have enough points to do so. I'm just throwing out there that we learn out from a place that places Aharon's name before Moshe's that they were both equals. Maybe Moshe wasn't Aharon's teacher maybe they were chavrusas or something like that. Although.....it was said that Moshe gave over the Torah to Aharon who tight ...



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