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12

Tosafos (Zevachim 102a, ד"ה אני מסגירה) asks this and leaves it unresolved. Netziv (to Sifri on this verse) suggests two possibilities: True that she'd be tahor, but she'd be in a state of suspense (not knowing what the outcome would be) until there is a kohen available - a yet-to-be-born son (or grandson) of Elazar or Isamar - who could check it and make ...


10

Rashi in his commentary to Devarim 10:1 writes that there were indeed two; the one made by Moshe was the one that the Bnei Yisrael carried with them when they went into battle. At that time: At the end of forty days [which was the first of Elul], God was reconciled with me and said to me, “Hew for yourself [two tablets],” and afterwards, “make for ...


10

Chullin 24a (citing Sifrei Beha'alotekha 62) notes this contradiction in starting age and reconciles it by saying that Levites entered training at 25 and began to serve at 30. This restriction applied only to the mishkan, because then the job of being a Levite included constructing and assembling the structure. But in the temple, the Levites' duties aren't ...


9

וַתְּדַבֵּ֨ר מִרְיָ֤ם וְאַהֲרֹן֙ בְּמֹשֶׁ֔ה Separating Miriam as the subject of one clause from Aharon as the subject of another clause is not syntactically plausible for a couple reasons: They are joined by the cantillation marks, which delimit "Miryam v'Aharon" as a noun phrase. The second clause "Aharon was against" is missing a verb in the original. ...


9

See this comprehensive and well sourced paper on the topic by one of our site regulars. Cush was the son of Cham, and the grandson of Noah (Exodus 10:6), and according to the Midrash (Genesis Rabbah 36:7), he was cursed by his grandfather to be dark-skinned. In terms of the location of the land of Cush, he writes: "Cush" is commonly translated as ...


9

Some say Aharon was punished. Others say that because Aharon wasn't the instigator here, Hashem merely got angry at him, but didn't punish him. Verse 9 says: וַיִּֽחַר אַ֧ף יְהוָ֛ה בָּ֖ם וַיֵּלַֽךְ׃ Still incensed with them, the LORD departed. Emphasis on the word בם, them, in the plural. Chizkuni comments: ויחר אף ה׳ בם: איכא מ״ד מלמד שאף אהרן ...


8

Rav Zalman Sorotzkin in his אזנים לתורה suggests that they were hinting that they wished to return to Egypt. אשר נאכל במצרים. אשר אכלנו לא אמרו, אלא "אשר נאכל" - בזה טמון רמז דק: "אשר נאכל" אם נשוב מצרימה. ‏ (The possibility of interpreting נאכל as future tense seems to be mostly ignored by the earlier commentators, and רב סעדיה גאון seems to ...


8

If the Nun's were not inverted but were left as regular letters, it is kosher bdieved. Source: Sefer Keses Hasofer (Mahadura Tinyana), Chakira 17 (s.v. v'hinei hageonum) citing Noda Beyhudah and others (Sefer Keses Hasofer is the classic source for Hilchos Stam by Rav Shlomo Ganzfried, the author of the Kitzur Shulchan Aruch and is probably the standard ...


8

Avot DeRav Natan 9:2 explains: מתוך שעמדו שניהם ודברו בצדיק, בא עליהם את הפורענות. שנאמר: (שם) "ויחר אף ה' בם וילך". מה תלמוד לומר 'וילך'? מלמד שנסתלק מאהרן ודבק במרים, מפני שלא היה אהרן עסקן בדברים, אבל מרים שהיתה עוסקת בדברים מיד נענשה יותר Synopsis: Citing verse 9 "G-d was angry with them and he went away". What does "went away" refer to? It ...


7

This definitely isn't a halakhic answer, but there is a remarkable story about the Klausenberger Rebbe: when he was in Auschwitz and Muldorf he prayed for death, and then after the war he did teshuvah. Variants of this story appear on the Yad Vashem website and in the biography "Lapid ha-Aish", written by Aharon Surasky and translated into English by Judah ...


7

According to Bamidbar Rabba 15 19, Eldad was Alidad ben Kislon and Meidad was Kemuel ben Shaftan. That would put Eldad as the Nasi of Binyamin and Meidad as the Nasi of Ephraim as found in Parshas Masei 34 vs 21 and 24. The idea that they were related to Moshe is found in Targum Yonasan Bamidbar 11 26. There we see that when Amram divorced Yocheved she had ...


6

R. Pinhas Horowitz explains (Panim Yafot Exodus 11:4) that in Egypt they were confident that they would have food in the future.


6

To flesh out Fred's comment: in Yoma 75b, R. Yehoshua ben Korchah states that the verb שטוח ("spreading out") in the next verse also implies שחוט, "slaughtering," indicating that שליו is something that requires shechitah - thus excluding fish (and locusts). Although Rebbi disagrees with that exegesis, he doesn't seem to argue with the basic fact of what שליו ...


6

Ibn Ezra and Rabbeinu Bechayei on this verse both say that indeed Miriam was the only one who spoke out against Moshe, and that Aharon either just assented or said nothing at all. So to preserve the singular of ותדבר, according to this view, might require something like this translation: "Miriam spoke - with Aharon [agreeing] - against Moshe..."


6

The Babylonian Talmud, in Tractate Chullin (24a), notes this contradiction in starting age and reconciles it by saying that Levites entered training at 25 and began to serve at 30. (From this we learn that if we don't see signs of progress with a student in 5 years, we don't expect him to succeed.) However, this restriction applied only to the mishkan, the ...


6

Ramban to Numbers 10:35 וקרא החטא "פורענות" אע"פ שלא אירע להם ממנו פורענות ושמא אלמלא חטאם זה היה מכניסם לארץ מיד Chazal call the sin "punishment" even though no punishment occured, maybe because if not for this sin [Hashem] would have brought them into the land of Israel immediately Chasam Sofer to Shabbos 116a gives another approach (I don't have ...


5

Choni HaMagel does exactly that in Taanis 23a. Since he was one of the gedolei hador I would assume it is ok


4

The Medrash in Bereishis parsha 16 rejects the bdellium translation and says it is a precious stone: שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם (בראשית ב, יב), אָמַר רַבִּי אַיְבוּ אַתְּ סָבוּר כַּבְּדֹלַח הַזֶּה שֶׁל פַּטָּמִים, יַגִּיד עָלָיו רֵעוֹ (במדבר יא, ז): וְעֵינוֹ כְּעֵין הַבְּדֹלַח, מַה זֶּה אֶבֶן טוֹבָה, אַף זֶה אֶבֶן טוֹבָה. Although I found some ...


4

Pausal forms don't always come on Etnachta or Silluk, though those are good examples of where a strong pause might be. Sometimes they come on second order disjunctives, like Zakef (Genesis 11:3, Ruth 4:18,22) or Tipcha (Genesis 23:11, Shemot 33:14) or Shalshelet (Vayikra 8:23). Here this is especially reasonable as the verse is such that the Tipcha on פסח ...


4

In this book (p.28) it mentions the Septuagint translated it as Crystal. Shiltei Hagiborim gives a description that can fit a white-transparent OR bronwnish gemstone (it exists in 4 possible colors). However, he translates it from "תרשיש" so it might not be the same. ( Check ch 48,49 regarding more gemstones )


4

Rashi says that Hashem set this up in order to honor Moshe. Once he set it up then it became possible for the Leviim to continue setting it up and taking it down. My son said at his son's bris (Yom shlishi Parshas Pekudei) that because of the kedusha of the mishkan, not even Moshe could (physically) put up the walls. Hashem had Moshe act and He caused the ...


4

The Rashbam interprets the verse (Numbers 12:1) as a reference to the Ethopian wife he married but never consummated the relationship with when he was the king of Ethiopia.


4

The Ibn ezra (8:24) reconciles these contradictory verses by proposing that the age of twenty five was appropriate only for the work of the tent (עבודת אוהל) whereas thirty was appropriate for carrying the equipment (עבודת משא). The Ibn Ezra doesn't elaborate on the subject and leaves us wondering as to what constitutes עבודת אוהל? The interpretation of ...


4

The Israelite's were definitely able to eat their animals (if the blood was sprinkled on the altar the meat was theirs like any shelamim. see chulin 16b). According to the Ramban (11:4) they didn't have enough livestock to provide meat for everyone every day, so only the leaders got a portion while the rest starved, that is why they complained. כי לא היה ...


4

As is clear from, e.g., the preceding passage in the Sifrei, on the preceding words in the verse, the Person speaking in the Medrash is G-d: שוטים! כל עצמם של מלכים אין בוררים להם אלא לחם קל, שלא יהא דולריא אוחזתו; אבל אותה טובה שהיטבתי לכם - בה אתם מתוכחים ומתרעמים לפני? הוי כטובה שהיטבתי לאדם הראשון, שאמרתי לו (בראשית ב) אעשה לו עזר כנגדו, בטובה שהיטבתי ...


4

The reason why the second one is a chaf, is because of the dikduk rule יהוא. There are 6 letters that when found at the beginning of a word have a dot in it - a dagesh. These letters are בג"ד כפ"ת. The exception to this rule is when the letter the previous word ended with one of the 4 letters of יהו"א. Then we drop the dagesh. This rule is only true if ...


4

None of the standard Jewish commentaries at either location seem to make note of this. However, some modern authorities have commented on this connection, such as Rav Amnon Bazak here and Professor Natan Aviezer here, see also here and here. (Google search results here) Edit: Daf al Hadaf to Bava Basra 119b comments on the similarity in words but ...


3

WAF has pretty much said what I'm going to say, but I'm going to try to explain it in a slightly more understandable and tangible way. This is going to sound strange and unrelated at first, but it will tie in at the end. There is a common deviation that many Shuls take today in regard to how they call up the person for Hagbahah and the person for Gelilah. ...


3

Seder Olam Rabbah 8 says the Jews left Sinai on 20 Iyar of Year 2 after the Exodus, traveled to Kibrot Hattaavah, spent 30 days there (because that's how long they ate the quail for Num 11:20), traveled to Chatzerot, spent 7 days there (because that's how long Miriam was expelled for Num 12:15), traveled to Midbar Paran, arriving on 28 Sivan or the same year....


3

i find it interesting that people will quote sources from commentators thousands of years after the Tanakh, and historians later still, but no one points to a pretty clear Biblical reference on using Cushi to have it refer specifically to someone of a particular skin color: Jeremiah 13:23 כג הֲיַהֲפֹךְ כּוּשִׁי עוֹרוֹ, וְנָמֵר חֲבַרְבֻּרֹתָיו; גַּם-אַתֶּם ...


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