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11

Chumash Torah Sheleima (Bamidbar 20:1) brings the Midrash Esfah that says as follows (Free translation): And Miriam Died There: She alone died from all the women that left Egypt, since the women did not die in the desert. As it is stated (Yehoshua 5:4) "All the people that came out of Egypt, that were males, all the men of war, had died", but not ...


9

The Rebbe Maharash (Toras Shmuel 5632 vol. 2 pg. 377) notes this discrepancy between the two terms used for "rock", and explains it based on a Midrash (Yalkut Shimoni Chukas Remez 763): והכיתם לא נאמר, א"ל כשהנער קטן רבו מכהו ומלמדו כיון שהגדיל בדבור הוא מיסרו, כך אמר הקב"ה למשה כשהיה סלע זה קטן הכית אותו שנאמר והכית בצור אבל עכשיו ודברתם אל הסלע שנה ...


8

The Malbim explains this as follows: A צור refers to a hard rock that most certainly does not contain any water within. There was no problem hitting such a rock to cause water to come out, as this was undeniably a miracle. However a סלע is a type of rock that naturally has water inside. Moshe was therefore commanded not to strike such a rock, as Hashem ...


7

Generally, when a word ends in a vowel sound, without a pausal cantillation note on that word, the first letter in the next word loses its dagesh. Usually, the rule is stated in terms of the previous word ending with one of the letters אהוי, but here, it seems to be operating on the previous word's last consonant being succeeded in pronunciation by a vowel. ...


6

Maseches Parah 3:11 points out that the ashes of each of the parah adumah were divided into thirds. One went to the temple (the Cheil, next to the ezras nashim), another to storage in har hazeisim (Mishchah, for use by the kohanim when they became tamei). The third was divided among the 24 mishmarot for the kohanim, who lived with the levi'im in the 48 ...


6

It was made out of Sapphire and had the words דצ"ך עד"ש באח"ב , (an acronym of the Ten Plagues) inscribed on it. See Pirkei Avos chapter 5:6 with its commentaries.There are also midrashim on this topic. From Pirkei D'Reb Eliezer 40 ר' לוי אומ' אותו המטה שנברא בין השמשות נמסר לאדם הראשון מגן עדן ואדם מסרו לחנוך וחנוך מסרו לנח ונח לשם ושם מסרו לאברהם ...


6

(Pseudo-)Malbim in Midrash Haggadah explains that Dayenu means, 'It would have been enough for us to be obligated in thanking Hashem'. Although he doesn't address your specific question here, I think we can apply his approach. Even if Hashem had only performed certain acts on our behalf, and had not done the things that Bnei Yisrael demanded of Him, we ...


5

I heard this from the grandfather of a friend of mine, so I can't really provide a good source, but it's an awesome explanation.The Netziv in Emek Hanetziv on the Sifri Piska 30 Parshas BaHaloscha explains this way as well. The Jews were living in the desert, where they lived a miraculous existence. When they came into Israel, life would revert to a less ...


5

Rambam Parah Adummah 11:1 (English) כיצד מטהרין טמא מת במי נידה: לוקח אדם טהור שלושה קלחין של איזוב, ואוגדן אגודה אחת, ובכל בד ובד גבעול אחד. וטובל ראשי גבעולין במי נידה שבכלי, ומתכוון ומזה על האדם או על הכלים, ביום השלישי וביום השביעי, אחר שתנץ החמה; ואם הזה משעלה עמוד השחר, כשר. ואחר שיזה עליו ביום השביעי, טובל ביום; ומעריב שמשו, והרי הוא טהור לערב.‏ ...


5

I heard an explanation in the name of Rav Shimshon Pinkus ZTL, as to why the Chachamim (sages) chose the Para Adumah as one of the places to discredit the opinion of the Tzedokim. Based on RASHI BAMIDBAR 19:22: פרה אדמה. משל לבן שפחה שטנף פלטין של מלך אמרו תבא אמו ותקנח הצואה, כך תבא פרה ותכפר על העגל: A RED COW — Why this rite was performed with ...


5

R' Samson Raphael Hirsch, in his grand exposition of the symbolism in the red heifer procedure1, relates the third and seventh days of the procedure to the Third and Seventh Days of Creation and to the basic regulations of Man that were introduced on each. The point of the procedure, according to R' Hirsch, is to restore the patient's sense of human free-...


5

Saul Lieberman, with his unique erudition and knowledge of Greco-Roman literature, writes as follows (Hellenism In Jewish Palestine p. 190): Nahmanides and Rabbenu Bahya in their commentaries on Num. 21:9 refer to our text in TB [Yoma 84a] and remark that this is also recorded in the "medical books." I was not able to find any reference to it in ...


4

This means that the word "water" is a general term. Thus, "There was no water (at all) for the congregation to drink just as in verse 5 ומים אין לשתות. Water as in sentence 8 ונתן מימיו is considered plural because it was a constant flow of water(s). The difference is in the usage of the word as a single entity as opposed to something that is made up of a ...


4

Rav Hirsch states that Moshe is to take the mateh in order to show that he is acting as the messenger of Hashem. However, hitting the rock with the mateh would imply that this is a special intervention from Hashem as a result of the uproar. Moshe is to take the staff "show them that you are still my messenger", but speak to the rock to show that it was ...


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

Some of the commentators seem to understand the two sprinklings as springing from the severity of the impurity, requiring a two step gradual process rather than reverting back to purity in one fell swoop as with other types of impurity. Disclaimer: The following logic, which applies to the rabbinic application of the halacha may not be indicative of the ...


3

See Tanya Iggeres HaKodesh Epistle 28. As summaries in Lessons In Tanya: To revert to the question concerning the juxtaposition of the two passages, the Alter Rebbe explains that an offering connoted an “arousal from below,” from the soul of the animal that derives from kelipat nogah. This, in turn, elicited a reciprocal “arousal from Above,” drawing down a ...


3

According to R' Samson Raphael Hirsch's commentary on these sections of the Torah,1 the Red Heifer and the death of the righteous both accomplish the same spiritually educational mission: curing people of the illusion that they are solely physical beings without free will. R' Hirsch explains his understanding of the meaning of every aspect of the Red Heifer ...


3

The Baal Haturim points out that Shom, there, is mentioned twice. Miriam died there and was buried there. The gematria of Shom is 300+40 = 340, the gematria of atones mechaper is 40+20+80+200 = 340. This is the hint that there is a connection between 'atonement' reflected in the Red Heifer and 'there' repeated superfluously in connection with Miriam's death, ...


3

You may be "over analyzing" Rashi"s Kal Vachomer, here. First, translate what Rashi said in the context of the word he is explaining as well as the entire verse. Rashi is explaining the word, "lehakdisheini" - "To sanctify me". In other words, Moshe hit the rock. God said to Moshe SPEAK to the rock. So, Moshe did NOT do God's will, and therefore did not ...


3

Rashi says it was Bilaam and Beor. This cursing which Balak viewed as a success on the part of Bilaam was the reason Balak hired him to curse Klal Yisroel. We therefore find in these psukim the prelude to the entire parsha of Balak. Rashi's words: על כן. על אותה מלחמה שנלחם סיחון במואב: יאמרו המשלים. בלעם, שנאמר בו (במדבר כג, ז) וישא משלו: המשלים. בלעם ...


2

According to what we say on Pesach night in the Haggadah: וַיּוֹצִאֵנוּ יְיָ מִמִצְרַיִם - לֹא עַל יְדֵי מַלְאָךְ, וְלֹא עַל יְדֵי שָׂרָף, וְלֹא עַל יְדֵי שָׁלִיחַ, אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא בִּכְבוֹדוֹ וּבְעַצְמוֹ, שֶׁנֶּאֱמַר: וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה, וְהִכֵּיתִי כָּל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מֵאָדָם וְעַד בְּהֵמָה, ...


2

On the pasuk (Bamidbar 20:1) וַיָּבֹ֣אוּ בְנֵֽי־יִ֠שְׂרָאֵל כָּל־הָ֨עֵדָ֤ה מִדְבַּר־צִן֙ בַּחֹ֣דֶשׁ הָֽרִאשׁ֔וֹן וַיֵּ֥שֶׁב הָעָ֖ם בְּקָדֵ֑שׁ וַתָּ֤מָת שָׁם֙ מִרְיָ֔ם וַתִּקָּבֵ֖ר שָֽׁם׃: The Bnei Yisrael, the whole congregation, arrived at the wilderness of Zin in the first month, and the people stayed at Kadesh. And Miriam died there and she was buried ...


2

I think one could argue that in Numbers 20:29, we have a new generation, and this generation is more aware and less likely to misread the information given. However, a simpler explanation might be gleaned from looking at the source text for Rashi's comment on Numbers 20:29, which is the Midrash Tanchuma Chukat, siman 17 (s.v. וידבר ה׳ אל משה קח את אהרן נתפשט ...


2

Rambam Parah Adummah 11:2 (English) מי שנטמא במת, ושהה כמה ימים בלא הזיה--כשיבוא להזות, מונה בפנינו שלושה ימים; ומזין עליו בשלישי ובשביעי, וטובל בשביעי ומעריב שמשו.‏ במה דברים אמורים, בעם הארץ שבא להזות, שאפילו אמר היום השלישי שלי--אינו נאמן, שמא היום נטמא; לפיכך צריך למנות בפנינו. אבל חבר שבא להזות, מזין עליו או על כליו מיד.‏ מי שהוזה עליו בשלישי, ולא ...


2

Rashi has no problem attributing intellectual capacity and filtering the command of Hashem to the earth and to the grass. Thus the idea would appear to be that the rock didn't make any calculations and try to rationalize or justify the Mitzvah - it did what it was told. (The intellect likely meaning coming from its spiritual source). Free will isn't ...


2

Aharon was punished because he did not act in conformity with his defining middah of Oheiv Shalom V'Rodeif Shalom by restraining Moshe's anger and ensuring that the dispute over the water shortage would be brought to a happy ending. According to the peshat, as recognized by the Rashbam, Chizkuni and Kli Yakar, the Mateh at Kadesh was the Mateh Aharon ...


2

The Midrash Tanchuma ask the question: See Midrash Tanchuma (see here paragraph 10 (Yod)): וַיֹּאמֶר ה' אֶל מֹשֶׁה וְאֶל אַהֲרֹן יַעַן לֹא הֶאֱמַנְתֶּם בִּי. לָמָּה נֶעֱנַשׁ אַהֲרֹן. ‏ The Midrash later says that Moshe itself asked this: אַף כָּךְ אָמַר מֹשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי הִקְפַּדְתִּי, אַהֲרֹן ...


2

Yalkut Shimoni (763) says Moshe was told to learn a perek (mishnah) and the rock would give water. See Alshich for explanation


2

In his commentary to that Numbers (20:8), Rav Sa'adyah Gaon renders "אל הסלע" as "על הסלע". (according to R. Yosef Qafih's Hebrew translation of R. Sa'adyah's Arabic.) In his notes there, R. Yosef Qafih explains that the intent was not that Moshe should speak to the stone, but rather that he should speak to the Jews in the proximity of the stone. ...


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