Episode #125 of the Stack Overflow podcast is here. We talk Tilde Club and mechanical keyboards. Listen now
10

Yalkut Shimoni Shemos 168 does indeed record the story of Moshe being appointed the King of Kush (Kush = modern Ethiopia) and leading them in war, and that he married the Kushite princess. However, the Yalkut Shimoni says explicitly that Moshe did not cohabit with her because she was a descendant of Cham, and Moshe remembered the vow that Avraham had ...


9

According to Exodus 32: 19 And it came to pass, as soon as he came nigh unto the camp, that he saw the calf and the dancing; and Moses' anger waxed hot, and he cast the tables out of his hands, and broke them beneath the mount. 20 And he took the calf which they had made, and burnt it with fire, and ground it to powder, and strewed it upon the water, ...


7

In fact, there is no contradiction between Midrash Tanchuma and Vayikra Rabba. Both maintain that Chur died on the first day, rather than the second. Tanchuma siman 19 reads: וירא העם כי בושש משה בא שש שעות. נתכנסו ארבעים אלף שעלו עם ישראל ושני חרטומי מצרים עימהם, ושמותם יונו"ס ויומברו"ס, שהיו עושין לפני פרעה כל אותם כשפים, כמו שכתוב: ויעשו גם הם ...


7

The Ramban to Shemos 32:7 explains that there were multiple tiers of sinners in the golden calf episode, all of whom had different intentions of varying degrees of infraction, but that it was the majority of the nation that sinned: אמר השם למשה כי עשו שתים רעות האחת כי שחת עמך וענין ההשחתה הריסת בנין... השני כי עשו עגל מסכה והשתחוו לו ויזבחו לו והנה ...


7

In the book "Entheogens and the Development of Culture: The Anthropology and Neurobiology of Ecstatic Experience" by John Rush on page 73 he mentions that Sula Benet in her book "Le chanvre dans les croyances et les coutumes populaires" published in 1936 is the source of Keneh Bosem is cannabis. Perhaps Rabbi Aryeh Kaplan did not indicate the source of this ...


6

This question is discussed in the Bavli (Megillah 30a) and while one opinion recommends reading from Shemot 30:17 to the end of the Parsha, and then reading Shekalim at the end, the conclusion is in accordance with the opinion that we read the whole Parsha and then go back and read the Shekalim section again.


6

Indeed the custom you mention is first mentioned in 16th century Safed in the work Tikkun Yissakhar by Yissakhar ben Mordechai, and while he notes with praise the custom to have a Levi read the section of the Golden Calf, he mentions two older common customs for how to divide the Parsha. One custom he records is to have breaks at 30:11, 30:30, 31:12, 32:15, ...


6

Rashi to Genesis 15:10 explains that it was the custom of those making a covenant to split an animal into pieces, and to then pass between the pieces. Rashi also refers us to Jeremiah 34:18-19 where this practice is explicitly mentioned: וְנָתַתִּי אֶת־הָאֲנָשִׁים הָעֹבְרִים אֶת־בְּרִתִי אֲשֶׁר לֹא־הֵקִימוּ אֶת־דִּבְרֵי הַבְּרִית אֲשֶׁר כָּרְתוּ לְפָנָי ...


5

You are correct in that a I-guttural (a peh-gronit verb) usually takes a composite shewa (although be mindful of the fact that it's not always with patach), but the major exception to this is where it appears in a closed syllable, after the lamed of the infinite construct, in which it often (although not always) takes a regular shewa. So, for example, ...


5

Excerpts from http://www.lss.org/learning.php?pg=Divrei_Torah&articleId=268 : etymology favors “veil.” The root of masveh means clothing or covering, as in Yaakov’s blessing of Yehudah, “He will launder his garments in wine and his robe (sutoh) in the blood of grapes” (Gen. 49:11). The same root appears in “Sivan,” the month when vegetation covers the ...


4

The gemara in Yevamos 49b asks a similar contradiction between that verse and the description of Yeshayahu (6:1) in which he states that he saw Hashem. The gemara says that this is no contradiction because Moshe had a clear lens through which he saw Hashem whereas Yeshayahu's was unclear. This is understood to mean that since Moshe's perception was so clear ...


4

Ya'aqov Etzyon, in the article "משבירים ושוברים"( in the section entitled "לשבר את האוזן"), brings Rashi on Shemot 19:18, s.v. ha-Kivshan, which says: הכבשן: של סיד, יכול ככבשן זה ולא יותר, תלמוד לומר (דברים ד יא) בוער באש עד לב השמים. ומה תלמוד לומר כבשן, לשבר את האוזן, מה שהיא יכולה לשמוע, נותן לבריות סימן הניכר להם. כיוצא בו (הושע יא י) כאריה ישאג, וכי ...


4

BS"D, Hakham Eli Mansour makes this connection 'al pi HaRav Shimon Schwab in his shi'ur on Parashat Ki Tisa 5774 (link, see 17:15-28:00). HaRav Mansour explains HaRav Schwab by starting with the fact that it was the men who gave the gold from their earrings to Aharon after their wives refused to hand over their jewelry for the purposes of 'Avodah Zarah (for ...


4

Notice the verse's wording: 'Whosoever hath sinned against Me...' See also Bava Kama 79b in which the Sages explain that a burgular pays twofold as opposed to a robber, because at least the robber shows a uniform disdain for authority, stealing before Gd and men unabashedly. The burgular on the other hand fears men only, stealing with subterfuge, but has ...


4

R. Eliyahu Katz has a responsum where he was asked precisely (well not precisely) this question! The basic idea is that on fast days we want to read the next verse because it is a consolation, and we want to break at the end of a column. For the regular Shabbat reading when the next aliyah will continue on anyway, it is better to stop at the point where ...


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

The Ramban says that Moshe's intention was that the substance used for idolotry should end up vomited or defecated out, further humiliating it. But he also quotes the Talmud's reason as brought in Rashi approvingly. In terms of Rashi's answer, of course the primary similarity is the drinking of water to bring out something that is otherwise unknowable ...


4

The Rambam explains two very different implications of these two ideas. Regarding Exodus 33:20, in Moreh Nevochim 1:54, the Rambam writes that Moshe had requested to grasp Hashem "as He is" - בקש השגת עצמו יתעלה, to which Hashem responded לא יראני האדם וחי - a man cannot see Me and live, meaning one cannot grasp Hashem's essence while he is a being in this ...


4

Moses prayed for Aaron, but he also prayed for the forgiveness of the entire Children of Israel, both for this sin and for many others (for the golden calf in Exodus 32:11, for the sin of the spies in Numbers 14:13, for the rebellion of Korah in Numbers 16:22). The verse in its context (Deuteronomy 9:18-20) is one of those cases in which Moses prayed for ...


4

Sefer Hachinuch שלא יסוך זר בשמן המשחה - שלא למשח בשמן המשחה שעשה משה אלא כהנים לבד. שנאמר (שמות ל לב) על בשר אדם לא ייסך. ונתבאר בכתוב שמי שמשח (שנמשח) בו במזיד, חיב כרת, שנאמר (שם לג) ואשר יתן ממנו על זר ונכרת. ואם נמשח בו בשוגג, חיב חטאת קבועה. כלומר, שאין חלוק בו בין הדל והעשיר אלא דבר קבוע הוא לכל. To not rub a foreigner (layman) with anointing ...


3

Rabbi Samson Rephael Hirsh - Shemos 32:22 - explains that actually Aharon took the blame on himself by saying that it was not the Jews fault that they made a Egel, they were in a bad situation and I assisted them. כי ברע הוא - אהרן לוקח את כל האשמה על עצמו, וגם אינו מספר על נסיונותיו להשהותם במעשיהם. הוא אומר, כאשר בא העם בהחלטיותו, כפי שהוא תמיד בהיותו ...


3

Rashi says in his commentary on Exodus 32:20 there were different punishments for different levels of sin. People who were warned before witnesses were killed by the sword, as was done by an Idolatrous city, (Deut. 13:16). Others who acted before witnesses without warning were killed in a plague, (Ex. 32:35). Others who acted without witness or warning were ...


3

Sifse Chachaim 22 (tav) to 31:6 indicates that B'tzal'el was in charge, Aholiav helped him with his tasks, and the two of them delegated other responsibilities to the others. In other words, the two of them were in charge; this, I assume, is why they were mentioned by name.


3

Seemingly the coincidence might be just that. There is no Halakhic basis for dressing up for Purim nor is it a mesora of all Bnei Yisra'el. So then the question is if dressing up on Purim does not come from Moshe's mask where and why did this Minhag start? Unfortunately this aspect of the celebration might have a more dubious origin. Dressing up on Purim is ...


3

I just blogged about this at more length here http://www.aishdas.org/asp/what-did-the-elders-see . The most relevant bits: Rashi says that they saw something like the Ma’aseh HaMerkavah, the chariot that Yechezkel saw. “And above the firmament which was over [the chayos’] heads looked like sapir stone, the image of a throne; and on the image of a throne was ...


3

God is not physical and nobody can actually see him. Ideas such as "seeing God" are only in the Torah so that we can relate to what actually happened to some extent (Rambam Yesodei Torah Ch. 1). In each context, we have to understand what this "seeing" is referring to. This is the way I understand the difference: Mishpatim- Seeing God represents seeing the ...


3

You have two questions regarding this tale. Is it true? If so, why isn't it mentioned in the Torah? I will answer the second question first. This is indeed mentioned in the Torah. When Moshe names his son Gershom, he gives the following explanation [Shemot 2:22]: וַתֵּלֶד בֵּן, וַיִּקְרָא אֶת-שְׁמוֹ גֵּרְשֹׁם: כִּי אָמַר--גֵּר הָיִיתִי, בְּאֶרֶץ ...


3

I will suggest an original answer only because all the sfarim I checked don't address this. Some of the sfarim (see Nachlas Yaakiv for instance) did however raise the point why Rashi in passuk 6 found it necessary to bring an example of murder, whereas he did not bring an example of the giluy arayos. What I think Rashi means is that the general mood that ...


3

Tetzaveh, which is the preceding parsha, was designated as the parsha without Moshe's name. The first verse of Ki Tissa has Moshe's name! Ergo, Ki Tisa had to start at that verse!


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