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8

The first Rashi in Parshat Masei mentions that Israel had 14 journeys during the first year until they arrived at Ritmah (which is Kadesh Barne'a). Then they wandered for 38 years where they had 20 journeys. Then, the final year there were 8 journeys after Aharon died as they went into the land. The 40 years of wandering in the desert retroactively include ...


7

The Alshich explains that Moshe was "testing the waters" to see how the Jews would react to his rebuke. After he had established that they were accepting his hinted reproach humbly and with love, he continued to rebuke them in a more open way.


7

שמה is not the feminine form of שם. Inasmuch as there is a difference in meaning, שמה may mean "to there" (as in מצרימה - "to Egypt" in, e.g., Genesis 12:11) whereas שם just means "there". See also, e.g., here.


7

There are 3 mitzvot in the Talmud-Gemara Sanhedrin 71a, 1 in Makkos 7a and 1 in Mishna Zavim 2,2 in which the required procedure of punishment have never been enacted by the sanhedrin, due to lack of meeting all the necessary conditions listed according to the tannaim mentioned. בן סורר ומורה (Devarim 21,18)- The wayward son(who was so rebellious he is ...


7

Midrash Chaseiros VeYeseiros says it's written maleh in three places. Here it's because he acquired six crowns (the value of the letter vav): beauty, strength, wealth, wisdom, leadership and prophecy (Cf. Avos 6:8). This is also stated in Midrash Minyanin. The other two are Joshua 24:31 (although if you follow the link it's chaser) and Judges 2:7, teaching ...


6

See Talmud Bavli Shabbat 89: מדבר סיני שירדה שנאה לעכו"ם עליו ומה שמו חורב שמו ופליגא דר' אבהו דא"ר אבהו הר סיני שמו ולמה נקרא הר חורב שירדה חורבה לעכו"ם עליו [Why was it called] the Wilderness of Sinai, because hostility [sin'ah] toward idolaters descended thereon. Whilst what was its [real] name? Its name was Horeb. Now they disagree with R. Abbahu, ...


6

The gemara Sot. (35b) explains that the purpose was for other nations to know its meaning. See also Tosefta Sot. (8:5). In the Mekhilta on that part of Deut., which Dr. Solomon Schechter uncovered, opinions are brought from some Tanaaim that only parts of the bible were translated.


6

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.


6

This is not a command, it is a blessing that will occur as a result of following the halachos of Shmittah which preceded this verse. It is not that you will be forbidden to borrow, but that you will be totally independent and not need to borrow. Indeed, you will be so free and affluent that others who need will come to you for help. Rav Hirsch translates ...


5

The Darash Moshe answers your question. He says the generation that did these sins had already died out. The people he was talking to were their children. He was warning them that they too had the capability to perpetrate these sins and hadn't worked on themselves to rid themselves of the disgusting traits that lead to those sins. This type of rebuke is not ...


5

The source for those who begin one verse earlier is the Eishel Abraham of Butatach (Siman 138) who explains that this is because the custom is to chant the verse "Eicha Esa Levadi" in the same tune as Megillas Eicha and it is therefore considered a "tochecha" (reproach) and we do not begin an Aliyah negatively. See also the Likutey Maharich (3:52:1) who ...


5

I think you are looking for this Sanhedrin 71a There has never been a stubborn and rebellious son and there will never be one in the future,... There has never been an idolatrous city and there will never be one in the future,... There has never been a house afflicted with leprosy of the house and there will never be one in the future.


4

Around 1.06434e+18. The Gemara in Brachos says י"ב מזלות בראתי ברקיע ועל כל מזל ומזל בראתי לו שלשים חיל ועל כל חיל וחיל בראתי לו שלשים לגיון ועל כל לגיון ולגיון בראתי לו שלשים רהטון ועל כל רהטון ורהטון בראתי לו שלשים קרטון ועל כל קרטון וקרטון בראתי לו שלשים גסטרא ועל כל גסטרא וגסטרא תליתי בו שלש מאות וששים וחמשה אלפי רבוא כוכבים Hashem created 12 ...


4

The Golden Calf icon seems to be associated with Hashem. Aharon, Jeroboam, and Jehu (all of whom create or, in Jehu's case, do not destroy, calf-idols) never mention any other god in connection with their actions. In fact they all present themselves as worshiping Hashem, albeit in a way that the Torah disproves of.


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

Bereishis Rabbah 44:23 notes that Avraham was promised 10 nations' territory in the succeeding Pesukim in Bereishis 15, but his children only got 7 nations' territory. The Midrash simply identifies the three nations left out: Arabia, Shalami, and Nabatea; or Damascus, Asia Minor, and Syria; or Asia Minor, Turkey, and Carthage; or Edom, Moav, and Ammon. The ...


4

This supposed "later time" is that of King Yoshiyahu (Josiah). So a very straightforward piece of evidence against this notion is the following quotation in connection with King Amatziah, about 200 years before Yoshiyahu: But the sons of the assassins he did not execute, as it is written in the book of the Torah of Moses, which the Lord commanded saying: "...


3

The Art Scroll Chumash on Mattos 32:16 cites Abarbanel who says that they intended to rebuild and refortify the cities. I have seen in a number of places that had they left those remaining behind defenseless, the "inhabitants of the land" surrounding the areas captured would have moved in and conquered the areas occupied by Reuven and Gad. The Art Scroll ...


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 שלא ...


3

"Yachid" means alone or only like in Bereshit 22:16 and Zachariah 12:10. "Echod" means one. Both terms are used to describe HaShem. Rambam certainly does not deny that HaShem is one. For Rambam to say such a thing would be to deny the truth of the Torah since the statement that HaShem is one is explicitly stated in Devarim 6:4. By Rambam's own definition ...


3

The grammarian's answer is that cholam and shuruk are interchangeable. So writes Radak, Ben-Zev, and one of today's greatest Hebrew grammarians, R. Meir Mazuz. Why one is chosen in one instance and the other in another is simply a matter of style. Interestingly, R. Yosef Bechor Shor interprets "מול" here as "to cut" as it is used most often in reference to "...


3

The Rashbam explains that due to his strength he broke the wooden beds when he was younger and therefore they made a metal bed for him.


3

Mefarshim here as usual: Ibn Caspi to Devarim 1:9 says that the story in Devarim story took place after Yisro had suggested this idea to Moshe. This seems to also be the understanding of R"i Bechor Shor there, and perhaps other Mefarshim as well. Hoil Moshe there explains this clearly and in depth. See also Netziv 1:10, and Devarim Rabbah 1:10) Rabbeinu ...


3

Some say that the captains of thousands and hundreds were primarily military leaders (cf. Numbers 31:14), while the captains of fifties were primarily Torah teachers and elders (cf. Isaiah 3:3; Adereth Eliahu; HaKethav VeHaKabbalah). (Living Torah Dev. 1:15) The Torah is not writing in a less orderly way, or adding some ‘extra level’ of 50, it is indeed ...


2

To answer point 1. It seems from the listing that Rashi's ordering is in order of intensity or severity, from least to most severe. To answer point 2. The 'rebuke' is achieved through a subtle reminder. To list every wrong committed is to fail in the objective. Moshe Rabbeinu didn't want Am Yisrael to feel dispondent, hopeless and depressed. He wanted ...


2

Dr. Zvi Ron opines that iron was considered a precious metal in those times and thus Og's bed may have been a decorative treasure item. [This is now my own conjecture] Therefore the Torah may be describing the magnitude of the spoils


2

The answer by SimchasTorah is depressing. "Hey Moshe, why are translating the Torah before we settle the land?" "Oh because you're going to get kicked out, scattered all over the world, and lose your native language." Ktav Sofer. "But don't worry. Take solace in your future exile because all languages come from Hebrew." Kedushat Levi (but please see the ...


2

One of the reasons the Or HaChaim gives on that pasuk in parshas Pinchas for the piska in the middle of the passuk is those words 'and it was after the plague' serve one purpose for the preceding parsha and another purpose for the upcoming parsha. This reasoning would apply to the passuk in Devarim as well. 'They turned to pass the way of the desert of ...


2

Although מרגלים is a term used to refer to spies throughout Tanach (such as the brothers of Yosef as alleged spies [B'reishis 42:9,11,14,16], the spies who spied out the Land of Israel in the days of Y'hoshua [Y'hoshua 2:1; ibid. 6:21,23], and the spies dispatched by David to locate Shaul [Sh'muel I 26:4]), the noun itself is not used to describe the spies ...


2

I'm not sure where in the Torah you would expect to see them. As many mefarshim point out, once the Torah mentions something in one place, it does not need to detail it in any other places whatsoever. A good example of this is the Selav not being mentioned in Hashem's introduction to the Man, as explained by Ramban (Shemos 16:4): והנה לא הזכיר כאן דבר ...


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