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10

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 ...


8

See Mishne Berurah 285:3 that even names like Reuvain and Shimon are read שנים מקרא ואחד תרגום. This is based on the Gemara Berachos 8 that even "Ataros veDivon" (city names) whose Targum does not add anything are included in the mitzva of שנים מקרא ואחד תרגום. The parshios hanesiim clearly have the same halacha and are read in Targum.


7

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 ...


6

The most straightforward reading -- I'd say this is based on the Talmud -- is that it's miraculous. And only works if the husband has been behaving himself too, and if this is a rare and shocking event. Hence it stopped working sometime during the Second Temple period. (In effect, normally if a husband warned his wife not to hang around with Billy Bob, and ...


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 ...


4

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 sin-offering]”...


4

It would seem from the Gemara that there is no scientific explanation for the Mei Marim of the Sotah. If there was, it would defeat the stated purpose in the Gemara Sotah 9b: מנא ה''מ אילימא משום דכתיב {במדבר ה-כא} בתת ה' את יריכך נופלת ואת בטנך צבה והכתיב {במדבר ה-כז} וצבתה בטנה ונפלה ירכה אמר אביי כי לייט לייט תחילה ירך והדר בטן לייט ומיא כי בדקי ...


3

On a logical basis, the repetition of the pesukim is in and of itself necessary and teaches a lesson. Thus, it would appear that in order to fulfill שנים מקרא אחד תרגום one would have to do the targum for each pasuk as one does the mikre. If one were to be able to skip the targum then one would be able to skip the mikre. Another example could be Vayedaber ...


3

The Ramban says that the reason the hashka'as sotah is the only mitzva in the Torah where we rely on a nes is because it relates to the purity of the lineage of klal yisrael which is a pre-requisite for the hashra'as ha'shechinah. Therefore it follows that parshas sotah should be stated subsequently to the formation of the machaneh because Hashem was only ...


3

While Rabbi Elazar Hakafar states that the reason for the chatas is that the nazir showed too much asceticism, others state that the reason for the chatas is that he lowered his level of keduasha. Rabbi Frand points out that there are times that a person needs to become a nazir in order to react to circumstances. This is similar to the story of Shimon ...


2

The first set seemed to be the ones who were the taskmasters who took beatings in Egypt in order to protect the people. This site discusses the Rashi which cites the medrash to this effect.


2

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 ...


2

Summary Rashi is looking to explain why the continued repetition despite the lack of variation each time together with the idea that a single tribe gave the idea. He explains this by saying each tribe had a different intention, but that each individual tribal intention is related to the general intention established by the tribe that gave the idea. Longer ...


2

Note Rav Hirsch translates נֹפֶלֶת as "to waste" while Art Scroll translates it as to collapse. The chabad web site translates it as "rupture". This seems to be a sudden set of spasms that would cause the thigh muscles to collapse. The initial description seems to imply convulsions. Rambam Hilchos Sotah Chapter three seems to say that her belly swells (as ...


2

Thank you for contacting us with your inquiry. The text of our Targum Onkelos is from Chumash Toras Elokim (Vilna, 1874) which includes R' Wolf Heidenheim’s text of the Targum; that text is based on manuscripts and is considered מדוייק. We appreciate the opportunity to clarify this. Cover page image from a later email from Artscroll. It's not ...


1

I just checked my mikros gedolos from mechon hamaor and the Torah temimah. Both have the odd דין קורבנא דנחשון followed by דין קורבן אליאב and similar for all the rest. So here's a couple of theories. This first passuk was mistakenly 'fixed' based on the Targum Yerushalmi, which has the reading דין קורבנא דיסדר וכו׳. There is a continued longer phrase ...


1

That Chattas is for becoming Tammei. Rebbi Elazar Hakafar is being Medayek only from the words מאשר חטא על הנפש, which simply mean that he became Tammei from the Nefesh of the dead. But the phrasing of the Pasuk makes it look like he hurt a Nefesh. Rebbe Elazar Hakafar is saying that this hint has the negative attitude. It is not the theme of the whole ...


1

The Gemara (Brachos 6a-6b) explicitly obligates shnayim mikra on proper nouns. אמי לעולם ישלים אדם פרשיותיו עם הצבור שנים מקרא ואחד תרגום ואפילו {במדבר לב-ג} עטרות ודיבון The reason for this law is unclear. Out texts of the Gemara and the Rif have the next line in the Gemara providing rationale: for anyone who completes his portions with the ...


1

One per tribe, as seen in Numbers 1:4, and 1:16. See Also Hizkuni on 1:16 who says this explicitly.


1

Not sure if this counts as an answer, but I'll post two commentators: Rashi (1:16): they were called for all important matters in the camp (administrative duties?) Ibn Ezra: the nation wouldn't do anything until they [the princes] would call them I think this suffices to show that they were in fact leaders of some kind: both symbolic (as they would call ...


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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