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 ...


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

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 ...


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 ...


3

R. Ishmael is quoted in Pirke Rebbi Eliezer (ch. 48) saying (allegorically) that God used His middle finger to inscribe the commandments.


3

Ther are 2 Explanations In the Peirush Tur Haoroch (Rav Yaakov Ben Asher 14th Century) קול ענות אנכי שומע. כ' הרמב"ן לא מפני שידע משה הדבר כי אדרבה לא להגיד לו כי לא רצה לספ' בגנותן של ישרא' אלא אמר קול זה הנשמע הוא כקול שחוק. The Ramban explains that Moshe and Yehoshua were both far away so when Yehoshua said to Moshe that the people were "at war" ...


2

One can use the analogy of someone who steals fails to repay the theft. He is told that as long as he does not commit any further crimes, he will not have to pay. If he does commit another crime, he will have to pay both what is owed for the future crime but also for the original debt. This is not that a person is being punished for what his ancestor did, ...


2

Rashi Bereishit 32:21 explains that כפרה literally means wiping away. So in the context of forgiveness as in the verse about Moshe, it means to 'wipe away' sin. In the context of the other verse, it means to wipe away Esav's anger, not to cause Esav to forgive him. Rashi gives examples from the Talmud where it means simply to clean one's hands and has ...


2

Ralbag explains that it was precisely because they made an idol to replace Moses that few people went astray. In fact, he says, that Aaron deliberately did it this way so that the people would see that the golden calf was clearly a man-made object with no divine powers. The people who did "make it a god" were the ones who did not see Aaron making it. וסבת ...


2

Here is some of the commentary on that phrase from sefaria, starting from one simple claim, of the Bekhor SHor that they were using a divine plural, דרך לדבר אלהות ואדנות בלשון רבים כמו אלהים קדושים The Ohr Hachayim writes, When they spoke about אלה, "These," they made sure that they did not exclude G'd in Heaven. Possibly, they used the expression ...


2

I'm sure there are many more, but wanted to share 4 approaches as to how many people sinned/ participated in the golden calf. 1) Majority of the nation literally sinned (via their innermost thoughts) The Ramban on Shemos 32:7 writes that even though the people killed as a result of the golden calf were comparatively few (ie 3,000), the majority of the ...


1

In Tehillim 106:19-20 it does in fact refer to the golden calf as both an eigel and a shor(bull): יעשו עגל בחרב וישתחוו למסכה. וימירו את כבודם בתבנית שור אכל One can suggest an analogy that though every eigel could be defined as a shor, not every shor can be defined as an eigel because if the animal has grown to proportions of an adult, it can no longer ...


1

I think this can be explained by what Rambam writes in Chapter One of Hilchot Yesodei Torah (all translations are the Touger translation). In 1:8 he lays down the fundamental premise that there is nothing to see, as God has no physical manifestation: הרי מפורש בתורה ובנביאים שאין הקב"ה גוף וגוייה שנאמר כי ה' אלהיכם הוא אלהים בשמים ממעל ועל הארץ מתחת והגוף ...


1

Shmos 33,4 וַיִּשְׁמַע הָעָם אֶת הַדָּבָר הָרָע הַזֶּה וַיִּתְאַבָּלוּ וְלֹא שָׁתוּ אִישׁ עֶדְיוֹ עָלָיו. That is some repentance. Too little, too late (that's after Moses prays for them), but repentance.


1

Moshe isn't in charge; God is in charge. Moshe, therefore, doesn't have the authority to appoint others. If something were to happen to Moshe while he was in God's care (chas v'shalom), then we should expect that either God will appoint a new leader or the brit will be broken and it won't matter who is nominally in charge because chaos is about to commence....


1

The whole point was that Aharon was a human being and the High Priest. As a result he could not replace Moshe Rabbeinu. Moshe was (in the thoughts of the Bnai Yisrael) a direct connection to Hashem, whereas Aharon was merely a human being who was being used as a method of setting up an intermediary to Hashem by performing the worship service. Aharon could no ...


1

This is how Or HaChaim sees it (here): "כתובים באצבע אלהים": והודיע הכתוב אופן כתיבת הלוחות במה נכתבו ואמר כתובים באצבע אלהים. פירוש כי היה ה' מצייר צורת האות באצבעו כביכול. פירוש בחינת אור אחד מאורו יתברך בדמות אצבע כנגד הלוח כשיעור שטח אברי האותיות כדי שלא יהיה חרות אלא את אשר יצייר כנגדו ולצד עוצם תוקף אורו יתברך לא היה אור של הלוחות יכול עמוד בכל ...


1

Rav Hirsch ends his comment on Ki Sisa 31:18 The given Law is unchangeable, we its receivers and observers, are to develop ourselves on it, and about it and through it in constant progress. כתובים באצבע אלוהים: directly as the work of Hashem Himself as the heavens the work of His Fingers, Tehillim 8:4, as clearly bearing witness to Hashem, as ...


1

It's not teaching the same thing twice. The verse in Chapter 31 is where God spoke to Moses in such a way that Moses could infer that Shabbat supercedes Mishkan. The verse in Chapter 35 is where Moses told the people the laws in a certain order to teach them that Shabbat supercedes Mishkan. If we only had the second instance we would not know how Moses knew ...


1

It says in Likutei Sichos for example, parshas Terumah volume 3 section 7: "In parshas Yisro, it speaks about the giving of the Torah, where there was the accomplishment of the connection of spirituality with the physical, the combining of "upper" and "lower". And the same idea (although with a slight addition {see later}), was this also in ...


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