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13

Good question. Or HaChaim (Bamidbar 25:8) asks the same question, and answers that she had the דין of the animal involved in bestiality -- "ואת הבהמה תהרוגו," "and you shall kill the animal" (Vayikra 20:15). וידקר את שניהם וגו'. קשה בשלמא דקירת איש ישראל כמשפט ההלכה, שקנאים פוגעים בו, אבל האשה אינה חייבת מיתה ואינה מצווה, ואם על חששת היותה אשת איש לא ...


9

Tosfiyos Megila 23a gives 3 reasons. 1- Since the Maftir of Shabbos has only 2 Pesukim and we do not read less than 3 Pesukim. We can not start from a earlier or finish with a later Pasuk as it has nothing to do with Shabbos. 2- The Haftora has to do with what we just finished reading, and if every Shabbos we read the same Maftir then all the Haftoras ...


5

He had 5: His real name was Shelumiel ben Tzurishaday (I wonder if this is where that insult comes from?) Zimri- because of all the relations he had with Kozbi his eggs (scrotum) became strange "She'Na'aseh ke'Beitzah ha'Muzeres" Ben Salu-because he either caused the people to describe his family as a sinful one or he caused Hashem to examine their sins. ...


5

YS cites Pinchas' killing of Zimri (Bamidbar chapter 25) as an example of Shimon and Levi's “parting of ways.” YS's question can be strengthened with further illustrations of the ambiguity and tension that seems to surround these two charcters. In Bereshit, Levi and Shimon are both severely reprimanded in the blessings of Yaakov at the end of his life: ...


5

Is Pinchas asking Moshe for a ruling, or deferring to his teacher and giving Moshe the chance to act before he does?


4

This is a good article, and it brings sources that Pinchas of these parashiyos is the same as the Pinchas of Shoftim.


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 ...


4

In high school, I had a rebbe (Rabbi Horowitz) who said that he was a Korach Levi, part of a group that traced their lineage to Korach. And that they referred to the (somewhat misunderstood) Korach as 'the Heilige zeideh Korach'.


3

This issues is discussed at length by the Rishonim. The interesting opinion is that of Rabbeinu Meshulam (a student and contemporary of Rabbeinu Tam) who claims the Torah purposely omitted the chatat of Rosh Chodesh, because the Talmud states that it is brought to atone for Hashem for him making the moon smaller than the sun, and we do not want to mention ...


3

Just a thought of my own... The verses here do not list 600 thousand names; they list different the different families in each tribe, headed usually by one of the direct children or grandchildren of Yaakov's twelve sons. Those sons had descended to Egypt over 200 years ago and in all likelihood most if not all of them were not alive anymore. It is unlikely ...


3

The Midrash (cited in my comments to YS' answer) gives the following analogy: It's like two people who borrowed money from the king. One paid back his debt, and indeed later was able to lend to the king. The other not only failed to repay, but borrowed again. Similarly, Shimon and Levi both "borrowed" (became indebted to G-d) at Shechem. Levi repaid his ...


3

The Beis Yisroel of Ger said this is a lesson. When it comes to קנאות-zealotry,the first thing you do is check things out, what were the motivations what was the intended goals only after it all checks out then comes the reward.The Chasam Sofer adds another point the way to check the legitimacy of the Zealot is to see what happens after he is mocked for his ...


2

The Bnei Yissochar answers it says in Parshas Pinchas: תחת אשר קנא לאלוהיו ויכפר על בני ישראל In Pirkie D'rav Eliezer it says: Hashem saw Pinchas and asked him "What are you doing?" he answered and said he was angry for Hashem and Hashem told him you are always angry for Hashem in Shitim about the Immorality and here on the fact that they wait ...


2

The simple reading of the verse is that they ate meat that had been slaughtered as part of the idol worship. (Elsewhere Chazal talk about dried fruit and other "high-residue" foods with regard to Ba'al Pe'or, but specifically in this verse, it sounds like it's talking about meat.) Exodus 34:15-16: טו פֶּן-תִּכְרֹת בְּרִית, לְיוֹשֵׁב הָאָרֶץ; וְזָנוּ ...


2

The Chidushei HaRan in Sanhedrin gives two answers (I hope I'm translating correctly): Pinchas wasn't asking what the law was, and Moshe wasn't answering him. Moshe said "let he who read the letter be the agent". He was saying that I'm not telling you the halacha, but if zealotry is required here, you're the best man for the job. Moshe Rabbeinu was not ...


2

In the Sanhedrin 73a there are number of cases when a sinner could be killed by a single person but not by the beis din (also known as 'din rodef'). Rashi says there: ואלו שמצילין אותן. מן העבירה, that means that saving a sinner from making a sin is enough reason to kill him even without a victim.


2

I believe that this is found in Sefer Chizkuni. It might date from earlier, since that work is based (in part) on the work of Rashi as well as other commentators and midrashim.


2

There are various explanations as to why a census is taken at this juncture. Ramban's (e.g. to 26:5) is that it was needed to see whom to divide the land among. (See 26:53. This applies to the census of everyone but shevet Levi, who got no land and were counted separately.) In that case, we understand why the daughters of Tz'lofchad were counted: they got ...


2

A few answers exist to this question. First of all, we can reject the assumptions that just because we know of one particular Midianite woman who was involved (i.e. Kosbi bas Tzur), many other Midianite women were also involved, and that the command to attack Midian as opposed to Moav means that Midianite women were more at fault. In fact, the Gemara ...


2

Targum Pseudo Jonathan in the beginning of Balak states, (english) that Moab and Midian were a united nation and kingdom up to this point. Perhaps we can say from this that Moab was an umbrella term for the kingdom as it is mentioned in Chukat as a geographic location. Midian on the other hand was a district within it from which young women were enlisted to ...


2

Exodus 6:25 seems to speak of the birth of Pinchas before the Exodus. In terms of entering the land of Israel, the Ohr haChaim writes that the decree of death extended from people who were age 20-60, not the ones younger and not the ones older. So Pinchas may have been a young lad at the time of the spies, and the decree would not have extended to him.


1

See Rashi, Sifsei Chachamim and Ramba"n on Breishit 31:48-50 that explain a reference to why in Sefer Shoftim, Har Gil'ad is called "Mitzpeh" over there. In this verse, Rashi makes a reference to the word "Mitzpah" which means "look-out".Rashi on v 49 starts by explaining "The 'Mitzpah' that is in Mt. Gil'ad" prior to referring to the verse in Shoftim. In ...


1

It seems that there is no conflict with the two ideas. Refer to Avot D'Rav Natan Ch. 1 Mishnah 4 which describes the advice that Balak gave Bil'am. In brief, just before Bil'am leaves Balak, he advises Balak that the way to defeat B'nai Yisra'el is to provide tents with food and beautiful royal women. This way God will be angry with B'nai Yisra'el. Balak ...


1

This seems to be a Masoretic quirk. The Masorah (in the "Damascus Keter") for that verse notes this unusual occurance and lists the other places in Tanakh where שבת is punctuated this way. [The word] Shabbat [thus punctuated appears] 4 [times]. And their mnemonic: Vehayta Olat Lehakhin Kodshecha. And all [instances of the phrase] Shabbat Shabbaton [are ...


1

If you read the text plainly, you can see that "all the famous people" of the family are mentioned and then the total of the family is given. Depending on which culture you come from when you read the chumash, this either shows that famous people who do great acts are as important as the soldiers, or that soldiers are as important as the famous people who ...


1

The so called god they worshiped was the Baal Peor the way it is worshiped is be defecating on it. The Jews in the Desert ate Maan the perfect food which had no extra bran so they did not produce Fecal matter and did not need the Bathroom (something they complained about, this might explain the complaint and why it angered Hashem) hence the Posuk has to ...


1

Reb Yackov Kamenetsky in the Emes LeYaakov answers to understand we have to see how history developed.That is while most of Klal Yisroel were slaves in Mitzrayim,Levi was free to learn Torah. It was the Torah values that allowed the Leviim to channel their zealousness in the proper way. By stark contrast Shevet Shimon never got to learn Torah.Therefore their ...


1

The Chasam Sofer citing Tosfos in Yevamos, explains that Pinchas was not appointed to the Kehunah immediately after he killed Zimri, because at that stage, he was unpopular with the people for having just killed a Prince. So Hashem waited until he made peace with them before making the appointment.In the meantime, He gave him a covenant of peace, to enable ...



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