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5

Sifsei Chachamim brings this question from Rabi Elazar Mizrachi who left it as a question. The Sifsei Chachamim goes on to suggest that this limud is to tell us that Shevet Levi was not even involved in the council to send spies. He quotes Rashi, who's words are now clearer, who says Levi was not with them, but did not say Levi did not go with them.


5

The "birthright" as used here that went to Yoseph is the "double portion". The Artscroll commentary on Reuven cites Targum Yonasan as pointing out that there were three items that had been originally given to the first born. Rashi says: you do not deserve to serve in the superior positions that were designated for you. Targum Yonatan says: But ...


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From Menashe. See Pesikta Rabbati 3 ובמלכים ירבעם בן נבט משל אפרים ואחרי כן יהוא בן (מנשה) [נמשי] משבט מנשה


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There are a few opinions about the order of the names on the stones (Rashi says that they were ordered by age, from top-right to bottom-left), while Da'at Zekenim miBa'alei haTosfot think that the order is by their mothers (i.e. first all of Leah's sons, then Bilha, etc.). These two opinions can be found here. As for the connection of each stone to a ...


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No, at present male Gerim and their male children do not have an inheritance in the land of Israel. Inheritance of property comes through the male line, meaning father to son. Male converts do not become a part of any of the twelve tribes. And thus, their male children do not have a portion in the land at this time. This was a case decided by the court of ...


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Sure. We see in Yehoshua 1:13-15 that he reminds all two and a half tribes of "what Moshe the servant of Hashem commanded you," and after it's all over he calls all of them (Yehoshua 22:1-3) and praises them for keeping their word, using the same expression. Meshech Chochma explains why the condition wasn't explicitly mentioned by Moses to the half tribe of ...


3

The Gur Aryeh explains this Rashi. He cites the question of Rabbi Eliyahu Mizrachi (the Re'em) והקשה הרא״ם, דכבר כתיב בפרשת שלח (במדבר יג, ל-טו) שנים עשר אנשים, כל אחד בשמו, ולא נכתב כלל אחד משבט לוי עמהם, and then answers: ואין זה קשיא, דהאי ׳מגיד׳, פירושו, מה שהוצרך משה רבנו עליו השלום לומר לישראל ״שנים עשר אנשים״, כדי לומר משה לישראל ...


3

The Taz asks this question in his Divrei Dovid and answers that Yosef had not actually attempted to have the Egyptians circumcise themselves, he was merely proving to them to what extent they were required to heed his every command. Then afterwards there was no circumcision carried out.


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Medrash Rabba 94:7 says as follows. יחצאל שחיצו אלוהות בידן והן מצחצחין בשיניהם ומלעיגים בשפתותיהן My translation - Anyone may correct if they can translate better - "they split idols with their hands, and grinded their teeth, and smirked with their lips" I have heard in the past that when a parent gives a child a name it is a prophecy as to what ...


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My Chumash gives the reference to the Medrash Rabbah 71 (8). In this Medrash Rabbah it's 71 (11). I see there one notarikon. ותאמר רחל נפתולי אלהים נפתלתי וגו׳ . נופתי פתיתי תליתי אחותי עלי. א״ר יוחנן נינפה היה לי לעשות לפני אחותי. אילו שלהתי ואמרתי לו תן דעתך שהם מרמין בך לא היה פורש which I understand to mean from the commentary: נופתי I ...


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The Meshech Chochma to that verse writes that Hashem went to great lengths to make it clear that the Jewish people were not mindless followers of Moshe and Aharon. Therefore, the Torah identifies that there were a series of detractors who questioned Moshe at every step of the way. The Torah mentions right here, at the beginning of the confrontation with ...


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Matt's answer is most complete. Allow me to take a different angle building on a dvar Torah I wrote in honor of my older son's bar mitsva this shabbat. I think the reason Yosef causes so much anguish to his family is to get to one thing. He knew he and his brothers would be the fathers of the entire Jewish people, that all Jews would inherit their traits of ...


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Ashkenaz and Sfard ar modern divisions based on where those groups lived during the time of the galus. They have nothing to do with the original division into the twelve tribe. Consider that after the revolt against rechav'am (son of Shlomo Hamelech) many members of the twelve tribes resettled in Yehudah because they maintained loyalty to Hashem. After the ...


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Divrei Hayomim 2:18 says that Caleb was the son of Chetzron. Radak there says that this is Caleb ben Yefune. Radak says he was known as ben Yefune since he turned away from the Meraglim's blasphemy of the land. Ibn Ezra disagrees and says his father's name was Yefune and his grandfather's name was Kenaz.


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There are a number of answers offered at http://www.aish.com/tp/i/moha/97763584.html The first two tribes, Reuven and Gad, were involved in the negotiations with Moshe from the outset. How did the tribe or part of the tribe of Menashe get themselves involved in this? The text itself is silent; therefore the commentaries feel free to offer different ...


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Rashbam on the Pasuk writes: ומולדתך - בניך או בני בניך... על שם אחיהם יקראו ולא יהיו שבטים כי אם בתי אבות, כי כל שבעים נפש שהיו בשעת ביאת יעקב בין בנים בין בני בנים היו בתי אבות ולהם נתחלקה הארץ... וכתיב לבסוף: לאלה תחלק הארץ בנחלה וגו' לשמות מטות אבותם ינחלו. וכן בני בניו של יוסף שנולדו אחרי כן יקראו על שם אחיהם בנחלתם והיו בתי אבות, כדכתיב בפרשת פנחס. ...


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As pointed out by Rav Hirsch and others, the brothers did not sell Yosef to the caravan of Yishmaelim. When Reuven came back and found that he was gone, they did not know what had happened to him. There are also midrashim that the reason they entered Egypt through "ten different gates" was that they were investigating what had happened and if they could find ...


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I just noticed that you asked about before the Exodus. The rules then were the same. A child of two people was a member of his father's tribe. The inheritance at the entry into the land was based on the entrant's tribe (and from his father). This had nothing to do with "forbidding" a man from one tribe to marry a woman from another. בְּמִדְבַּר Chapter 36 ...


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Your analogy is incorrect as it does not apply to what happened to Leah. Leah did not attempt to "take away" a son from Rachel and it was thanks to Hashem who had done this. Rav Hirsch points out that with each of the three previous sons she recognized an increasing connection to her husband. In fact, Rav Hirsch says It is accordingly, highly ...


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Rashi (Numbers 32:12) says that Calev is called "Kenizite" after his stepfather Kenaz (so "the Kenizzite" refers to him, not to Yefuneh). And I Chronicles 4:15 (thanks @DoubleAA) says he had a grandson named Kenaz (or maybe Ukenaz), probably named after his stepfather.


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Apperentaly, yes, the Ashkenazi Jews are (part of) the Tribe of Judah (which is the source of the word "Jew", in Hebrew "יהודה" is the Tribe of Judah and "יהודי" is Jewish) and the Tribe of Binyamin (those two tribes were not exiled with the rest of Bnei Yisrael). And so are the Spheradic Jews. In Addition, the Tribe of Levi was disperssed and assimilated ...


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You write in your question: "isn't it better that the Jewish People are unified?" I think there is no contradiction between the division into the tribes and the unification of the Jewish People. Each tribe has their land allotment and their specific purpose specific for their tribe, however at the same time they share their unification on a higher level, ...


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While it might sound counter-intuitive at first, being just one big people would have an adverse affect on unity. You are much more connected when there are limbs, branches and twigs that reach you, more than being just another sheep in the herd.



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