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The Mishna in Sotah 1:4-5 and 3:3 explains that until the name of G-d is erased, the Beit Din tries to prevent the name from being erased, but convincing her to tell the truth. The Talmud explains how they go about convincing her to confess (if she is guilty). If she admits to wrongdoing, or refuses to go through with the process, she is divorced from the ...


7

The Talmud (Sotah 18a) records the following question: בעי רבא: השקה בסיב, מהו? בשפופרת, מהו? דרך שתיה בכך, או אין דרך שתיה בכך? תיקו.‏ Rava asked: If they had her drink [the waters] through a tube, what is the ruling? through a reed, what is the ruling? Is that the manner of drinking or it is not the manner of drinking? The matter remained ...


5

I think you're confused. If someone stole and then confessed, they just pay it back. If one FALSELY SWORE after stealing something, then felt guilty, then in addition to a guilt sacrifice, one must pay it back plus "a fifth" (actually a quarter, but that's a story for another day). See Leviticus 5:20. Gezel HaGer (Numbers 5:5) is simply a special case of ...


3

The Maskil LeDavid on Rashi in Vayikra 10:17 asks the same question. He says that we must say that all the sin offerings were coming to atone for something, that's the nature of a sin offering. Rashi (Vayikra 10:16) tells us that 3 sin offerings were brought that day, and the Maskil LeDavid explains what they were for: “[Take] a he-goat [as a ...


1

Perishus (separation from the world) is a very commendable thing. There's a whole 'gate' (section) in Duties of the Heart which discusses the reasons for this. As to why the Talmud frowns on the Nazir for forbidding things which are permitted, I read from Rabbi Uziel Milevsky's book on the parsha in Nasso that this refers only to one who has the mistaken ...


1

The second posuk says "צַו אֶת בְּנֵי יִשְׂרָאֵל" - Command the Children of Israel, and Rashi explains elsewhere that whenever the Torah writes צו it means that the command has to be carried out immediately and for all generations. Therefore, verse 4 tells us that they carried out the "immediate" part of the command.


1

The phrase לְדַבֵּר אִתּוֹ is clearly referring to Moshe - "When Moshe went to the Tent of Meeting, (for Hashem) to speak to him (Moshe)." This is clear from the posuk itself since, as the question points out, there has to be an antecedant for this pronoun, and the only possibility is Moshe who is mentioned in the beginning of the posuk. This is also the ...


1

I think approaching this question with the comment @Ari A made is promising: Also, this narrative started, as far as I can tell, with the first passuk in Bamidbar: וַיְדַבֵּר ה אֶל-מֹשֶׁה בְּמִדְבַּר סִינַי, בְּאֹהֶל מוֹעֵד. I find it difficult to say that the first time Hashem talks to moshe from the Ohel Moed comes seven prakim after this ...


1

It would seem that Moshe already knew that God would speak to him from between the cherubim, since God explained that to him during the initial instructions on how to build the Mishkan (See Exodus 25:22). This would preclude your idea that Moshe did not know who was speaking. Jake seemed to be on to an answer in indicating that the sentence structure is ...



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