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11

Rambam, Hilchot Klei HaMikdash 8:5: כָּל בֶּגֶד מִבִּגְדֵי כְּהֻנָּה שֶׁנַּעֲשׂוּ צוֹאִין אֵין מְלַבְּנִין אוֹתָן וְאֵין מְכַבְּסִין אוֹתָן אֶלָּא מַנִּיחָן לִפְתִילוֹת וְלוֹבֵשׁ חֲדָשִׁים. וּבִגְדֵי כֹּהֵן גָּדוֹל שֶׁבָּלוּ גּוֹנְזִין אוֹתָן. וּבִגְדֵי לָבָן שֶׁעוֹבֵד בָּהֶם בְּיוֹם הַצּוֹם אֵינוֹ עוֹבֵד בָּהֶם פַּעַם שְׁנִיָּה לְעוֹלָם אֶלָּא ...


9

Tosafot Bechorot 4a: דלא היה אהרן בכור דמרים גדולה ממנו ג' שנים כדאמר במדרש [ריש פ' שמות] כמו שהיה אהרן גדול ממשה ג' שנים Aharon was not the firstborn, because Miriam was three years older than him, as the Midrash states, just like Aharon was three years older than Mosheh. The Midrash that Tosafot refers to seems to be Shemot Rabbah 1:13: וְלֹא ...


5

Rav Hirsch says that it starts with Reuven and Shimon to show that Moshe was definitively not of "godly" origin as the mythologies of the goyim will have their heroes. However he and Aharon were in the middle of a fully normal family. They were in the middle of the tribes with fathers, mothers, bothers sisters, uncles, cousins That is why the register of ...


5

According to varius meforshim (such as Rabbi Sorotzkin, Rav Hirsch, etc) all shepherds had their own staffs. Also, a staff was a symbol of authority and every major person had his own. See the statement by Yaakov or Yehudah and Tamar as an example. The magicians also had their own staffs as well which they used when performing magic (as when Moshe and ...


4

The way your question is phrased makes it seem like the fact that Moshe and Aharon died via "kiss" originates from the Talmud, while the fact that Miriam died via "kiss" and that it would be improper to write this are Rashi's own additions. In fact all of this is in the Talmud, so to whatever extent you have a question it is on the Talmud not on Rashi. Bava ...


4

In the Yavneh Tanach (Tanach Cassuto), Shemos 4:14, Professor Elia Samuele Artom says that it is unknown. However, at https://www.biu.ac.il/JH/Parasha/vaera/rey.html this issue is addressed at length with excellent sourcing, and suggestions of connected words include: הריון (conception) הר (mountain) אור (light) among many others, see the link for full ...


4

Rashbam to Shemos 6:14 explains that (according to Mehilta) this posuk provides only the genealogies of those three tribes that Yaacov had censured before he died in order to teach us that those tribes are still important. Sefer Tzror Hamor (last lines, first column) says that the Torah begins with Reuven in order to remove Jewish people's ...


3

The Chasam Sofer in his Torah commentary and Responsa (O.C. 185) explains that the army left the camp in order to wage war and was thus no longer surrounded by the Clouds of Glory. The Sukkah commemorates entering the land of Israel, which commenced with these battles fought by soldiers who needed the shelter of physical booths. See the commentary for a ...


3

This is the commentary of Korban Haedah on Yerushalmi, Sanhedrin 1:1: Talmud: תני ר׳ אליעזר בן ר׳ יוסי אומר המבצע חוטא והמברך את המבצע הרי זה כמנאץ לפני המקום שנאמר ובוצע ברך נאץ ה׳ אלא יקוב הדין את ההר כשעשה משה אבל אהרן משים שלום שנאמר בשלום ובמישור הלך אתי. Commentary: אבל אהרן: כששמע מחלוקות ביניהם, קודם שבאו לפניו לדין היה רודף אחריהן ומטיל ...


3

This idea is found in the S'fas Emes on the Chumash (B'ha'alos'cha 5635, s.v. ויעש כן אהרן - thank you Chiddushei Torah for finding this helpful citation): ויעש כן אהרן. שלא שינה. יש לפרש כי עשה מעשה המצוה כל ימי חייו בכוונה ורצון אחד. כי דרך כל אדם. שבהתחלה מתעורר לטוב. אח"כ נשכח ממנו. וצריך לחפש התעוררות באופן אחר תמיד. והאמת כי ההתפעלות הראשון הוא ...


1

Rashi to Shemos 6:14 gives two possibilities: אלה ראשי בית אבתם. מִתּוֹךְ שֶׁהֻזְקַק לְיַחֵס שִׁבְטוֹ שֶׁל לֵוִי עַד מֹשֶׁה וְאַהֲרֹן בִּשְׁבִיל מֹשֶׁה וְאַהֲרֹן, הִתְחִיל לְיַחֲסָם דֶּרֶךְ תּוֹלְדוֹתָם מֵרְאוּבֵן. וּבְפְסִיקְתָּא רַבָּתִי רָאִיתִי, לְפִי שֶׁקִּנְטְרָם יַעֲקֹב אָבִינוּ לִשְׁלֹשָׁה שְׁבָטִים הַלָּלוּ בִּשְׁעַת מוֹתוֹ, חָזַר הַכָּתוּב וְיִחֲסָם כַּאן לְבַדָּם, לוֹמַר ...


1

Taz here in Divrei David implies strongly that this was what he was saying to Hashem here, and (that his words and) Hashem's response must imply that this concern was the focal point of the conversation that took place. This would mean that when he said "I am not a man of words", he must have meant this relative to Aharon, with his intention being that ...


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