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13

He stays in his Ir Miklat, in all cases even to save a life, as the Rambam explains in Hilchot Rotzeach uShmirat Nefesh 7:8 A person who was exiled to a city of refuge should never leave his city of refuge, not even to perform a mitzvah or to deliver testimony - neither testimony involving monetary matters, nor testimony involving a capital case. He ...


10

Yes, this is referring to the fact that in the times of Moshiach there will be 9 cities of refuge. The Gemara in Makkot 9b says: תנו רבנן שלש ערים הבדיל משה בעבר הירדן וכנגדן הבדיל יהושע בארץ כנען. The Sages taught: Moses designated three cities of refuge in the east bank of the Jordan, and corresponding to them, Joshua designated three cities of refuge in ...


9

This is the only occurrence of that phenomenon in the 247-year cycle. Source: the table in the Tur, hilchos rosh chodesh.


8

YUTorah.org has free, streaming Torah reading recordings by R' Jeremy Weider. He enunciates and intones extremely clearly. He performs the two features you're looking for: The masa'ot start at 06:00 in his Laining for Matot Mas`ei Part 4. 35:5, with the unusual trop, starts at 02:07 in his Laining for Matot Mas`ei Part 6.


7

The Gemara Bava Basra 120a Here writes that one list is according to their age, and the other is based on their wisdom.


7

I haven’t seen an explanation written explicitly, but maybe you’ll accept a humble suggestion. The Midrash Tanchuma, Parshas Nasso, 28 says, “Rabbi Meir and Rabbi Yehoshua ben Karcha expounded on people’s names. Elishama - Eli Shama - (Hashem said) ‘He listened to me and not to his mistress’. Amihud - imi haya hodo - ‘His splendor was with Me (and not with ...


6

The question in 36:1-4 was not brought by the Bnos Tzelaphchad but by the leaders of the tribe of Menasheh. The daughters of Tzelaphchad had been told that they could marry whomever they wanted. The tribals leaders realized that if they married outside the tribe, then the land that the women inhertited would become part of their husbands' tribes (when their ...


5

The first place is when they come to Moshe with the original request. At that time, Moshe asks Hashem whether they are right, and Hashem tells him that yes, they are. However, at this point, it is still completely theoretical. Later on, the Torah actually starts talking about dividing the land, more-specifically, the land on the East Bank, part of which ...


5

If I understand your question correctly, you're asking specifically about the middle 38 years. I have a partial answer to address that time, and I can flesh this out further with times for the first and last year as well if you'd like. Har Sinai: Left on 20 Iyar, 24491 Travel to Kivros HaTa'avah: 20-22 Iyar, 24492 Kivros HaTa'avah: 22 Iyar2-21 Sivan, ...


5

Bamidbar 32:2 וַיָּבֹ֥אוּ בְנֵֽי־גָ֖ד וּבְנֵ֣י רְאוּבֵ֑ן וַיֹּאמְר֤וּ אֶל־מֹשֶׁה֙ וְאֶל־אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְאֶל־נְשִׂיאֵ֥י הָעֵדָ֖ה לֵאמֹֽר׃ 2 The descendants of Gad and the descendants of Reuben came, and they spoke to Moses and to Eleazar the kohen and to the princes of the community, saying, Bamidbar 32:2 is explained by Ibn Ezra ויבאו בני גד – הם ...


5

According to Rabbi Prof. Yoel Elitzur in his essay on this question, the Bavli's understanding seems to come from the list of cities in Divrei Hayamim, where it says, for example (1:6:42): "וְלִבְנֵי אַהֲרֹן נָתְנוּ אֶת עָרֵי הַמִּקְלָט אֶת חֶבְרוֹן וְאֶת לִבְנָה וְאֶת מִגְרָשֶׁיהָ וְאֶת יַתִּר וְאֶת אֶשְׁתְּמֹעַ וְאֶת מִגְרָשֶׁיהָ" While in ...


4

In his commentary on these verses, R' Samson Raphael Hirsch suggests related tentative answers to both of these questions. First, he suggests that "מטה בני" - "the tribe of the sons of" - connotes "the tribe as the higher unit to which the individual -בני subordinate themselves." Given that, perhaps Yehuda and Binyamin, for whom the בני is missing, are ...


4

If I understand the question correctly, this is a good answer. According to both Avos Derabbi Nasan and Rashi (as well as various other Mefarshim to Bamidbar 24:14), the Torah specifically states that Bil'am advised Balak in this capacity, and it immediately precedes the story of the Jews sinning with the daughters of Midian/Moav. Here is how Rashi puts it (...


4

According to Rav Sadya Gaon (a native of Egypt) in his Tafsir to Numbers (34:5) this refers to Wadi al-Arish. According to Rashi, (a native of France), in his commentary to Joshua (13:3), nahal Mitsrayim is the Nile. הוא נילוס הוא נחל מצרים Rashi is followed by Radak (a Spanish native of Provence) in his commentary to Joshua there. This is also the ...


3

Here is a link to a Drasha from Rabbi Moshe Wolfson Shlita on this topic.


3

You should note that the previous verses give the halacha of both the intentional murderer and the accidental murderer. The pesukim also give the halacha that one cannot attempt to pardon a murderer (intentional or accidental) from the appropriate punishment. Ms'ei 35:31-32 31 You shall not accept ransom for the life of a murderer, who is guilty of ...


3

It would be particularly offensive to God to return to Egypt using the very same path God chose to liberate us from there. It's like rubbing it in. Aside: Having been born and raised in Egypt until forced out at age 18, and seeing Egypt judenrein (Jew-free) today for the first time in history, I believe the commandment not to live in Egypt ever again meant ...


2

Recall leap years are in years 3-6-8-11-14-17-19 of a nineteen year period. A three year period with one leap year is 37 months, which will push forward the Molad a mere 15 hours and 181 parts. Three of those will push it off 1 day 21 hours and 543 parts, or just 2697 parts (=2 hours 537 parts) shy of 2 days. That's possible in years 8-11-14-17 of the leap ...


2

The Imrei Emes explained that we see that the daughters of Zlophchad cherished the land of Israel from when they made their request. Zlophchad died as either the wood-chopper of Bamidbar 15:32 or as one of those who attempted to go into Eretz Yisroel after the sin of the spies in Bamidbar 14:40. So Zlophchad died before the decree of the 40 years. And yet ...


2

The Leviim are just as much owners of the land as any other tribe. The cities of the Leviim were apportioned to them by lottery in the same way as the rest of the land (see Malbim Yehoshua 21:2) and they were complete owners. However, you may be right in thinking that their ownership might be different in this regard. The Gemara tells us that ארץ ישראל ...


2

I would suggest a different understanding of the word 'partnership'. The Chochmas Shlomo writes in his gloss on Shulchan Aruch Choshen Mishpat siman 369 "a king who rules the entire world is not applicable the laws of dinei dimalchusa, for how can he say that he doesn't want to live in his land, all the lands are his! Should he fly in the air?" We find that ...


2

Only the "חוי, כנעני, חתי" nations are mentioned in the first verse, and indeed Bnei Israel did not have to fight them (they left on their own). But there were other nations there (פרזי, יבוסי, etc.), most of whom they had to fight (And were commanded to do so) [Malbim]. Rashi (there, one page before) also differentiates between the specific nations ...


2

See Rabbeinu Bachya on Bamidbar 36:7 ולא תסב נחלה וגו' ממטה אל מטה אחר. מצוה לשעה קודם שינחלו ישראל הארץ. והיו י"ב שבטים למטה כנגד י"ב שבטים של מעלה, כל שבט ושבט בפני עצמו, ואילו היה שבט זה מוכר נחלתו לאחד משאר השבטים היה בזה ערבוב הכחות, אבל בארץ ישראל שהוא כלל כל הכחות לא הקפיד. “So that ancestral property will not make the rounds from tribe to ...


2

One way of translating the verb נ-ח-ל is 'take possession of'. Thus, the kal form used in the first verse means that the princes are to take possession of the various portions of land, on behalf of the members of their respective tribes. (במקומכם in Rashi meaning “in your place” or “on your behalf “, rather than “instead of you”.) The pi’el form in the ...


2

R. Tzvi hirsch Weinreb writes in The Person in the Parsha pp497-498(I have excerpted): Immediately after the long list of brief stops on the painful journey, at the conclusion of all that travail, God says to Moses...when you pass over the Jordan...you shall drive out the inhabitants...you shall inherit the land by lots..." Aimless wandering with no end ...


2

This question has also bothered me for a while. A search of Otzar HaHochma led me to the Nitei Gavriel Hilchos Bein Hametzarim, Vol. 1 page 154 who brings differing customs and cites the source "this is what people do (kein ama dabar)." He then quotes the sefer Shaul Bachir quoting from the Maharam Shick that the different customs depend upon whether the ...


2

Here is a rough draft I wrote which suggests both the roots of each place name, and a personal life-journey interpretation (it is too long to post here as an answer): I believe that most life-patterns are universal and applicable on many levels, so the same basic pattern would be true on a personal level and on a national level. One source I found which ...


2

In his Oznayim Latora, R. Zalman Sorotzkin writes (in my own loose translation): It starts with plural "you shall increase" and ends with singular "you shall decrease"!? This is the practice of the world: When three have sat in judgement, each of the judges tries to inform the winner that he won the case and can credit him. But there's no one who will ...


2

What you're saying is theoretically true, but there's no contradiction. It's not so much a mistranslation as an incomplete one. Direct translation minus the explanation can be misleading. First off, remember that even a negligent murderer can be killed, by the "blood redeemers" i.e. members of the victims family, as a result of his crime. He is ...


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