10

Some say Aharon was punished. Others say that because Aharon wasn't the instigator here, Hashem merely got angry at him, but didn't punish him. Verse 9 says: וַיִּֽחַר אַ֧ף יְהוָ֛ה בָּ֖ם וַיֵּלַֽךְ׃ Still incensed with them, the LORD departed. Emphasis on the word בם, them, in the plural. Chizkuni comments: ויחר אף ה׳ בם: איכא מ״ד מלמד שאף אהרן נצטרע ...


9

Avot DeRav Natan 9:2 explains: מתוך שעמדו שניהם ודברו בצדיק, בא עליהם את הפורענות. שנאמר: (שם) "ויחר אף ה' בם וילך". מה תלמוד לומר 'וילך'? מלמד שנסתלק מאהרן ודבק במרים, מפני שלא היה אהרן עסקן בדברים, אבל מרים שהיתה עוסקת בדברים מיד נענשה יותר Synopsis: Citing verse 9 "G-d was angry with them and he went away". What does "went ...


8

He says "may G-d strike you" or the like, using one of the 7 names that cannot be cancelled, as below. (following Mishna 7.5) (1) Mishna Sanhedrin 7:8 המקלל אביו ואמו, אינו חייב עד שיקללם בשם (באחד מן השמות המיוחדים, ברטנורה). קללם בכינוי, רבי מאיר מחייב וחכמים פוטרין MISHNA: One who curses his father or his mother is not liable to be executed by ...


8

The following is from ספר ראב׳׳ן, a contemporary of Rabbenu Tam and his brothers the Rashbam and the Rivam: ראב"ן שאלות ותשובות (בתחילת הספר) סימן פח לעולם ישלים אדם פרשיותיו עם הציבור ב' מקרא ואחד תרגום. נ"ל דביחיד הדר בכרך מיירי שאין לו עשרה לקרות בתורה, שצריך לכוין השעה שקורין הציבור בפרשה בבהכ"נ ויקרא גם הוא ביחיד שנים מקרא כנגד שנים הקורין בב"ה ואחד ...


8

If the first day of Rosh Hashanah falls out on Monday or Tuesday (as it did this year): Nitzavim alone is read on the Shabbos before Rosh Hashanah. Vayeilech is read between Rosh Hashanah and Yom Kippur. Haazinu is read between Yom Kippur and Sukkos. A special reading, taken from Parshas Ki Sisa, is read on Shabbos Chol Hamoed. Vezos Habracha is read on ...


6

Rambam (Rambam Hilchos Tefilah 13:1) refers to parshas Metzorah as"vezos tehyeh Toras Hametzora" and refers to Parsha Bamidbar as "Bimidbar Sinai" among other parshas. Similarly, Sefer Hachinuch refers to Mishpatim as "ve'Elah hamishpatim" parsha Bo as "Bo el Paro" and even adds a break in Mishpatim to have another Parsha! (The minhag of Barcelona was to ...


6

Pirkei Drebbi Eliezer (end of chapter 24) writes that Yaakov buried the coat after receiving the blessing from his father, in order to prevent it from returning to the hands of Eisav. I would assume that was the end of the line for the coat, though it could be argued that some time later he retrieved it at a time when he felt confident that Eisav wouldn't ...


5

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 ...


5

Kol Dodi on the Haftaros, by Rabbi David Feinstein. According to the publisher: In this masterpiece, the Rosh Yeshivah introduces each Haftarah, explains its historical context where necessary, shows its relationship to the Parashah, and offers an enlightening commentary in his own unique, original manner.


5

In the sefer Ishei Yisrael pg 423, the author cites the Ketzos Hashulchan siman 25:14 that if one prayed alone then one should read the parsha from a chumash. He then cites in the next halacha (from Mishna Brurah 143:9, and Orach Neman seif 7) that in a place (yishuv) where there is no kosher sefer Torah then one person from the minyan should read from a ...


5

See the article on parashah in Wikipedia . Some extracts from it: A parashah formally means a section of a biblical book in the masoretic text of the Tanakh (Hebrew Bible).[1] In the masoretic text, parashah sections are designated by various types of spacing between them, as found in Torah scrolls, scrolls of the books of Nevi'im or Ketuvim (...


4

The Medrash itself answers your first point in its continuation: אמר: אפשר הגדולה הזו עתידה לעמוד ממני, ואני אדום!? ולא ראה יפה, לפי שבניו עשו תשובה ועומדין מהן, ומשה היה רואה. לכך נשתתף לבא לאותה חזקה, ששמע מפי משה שכולם אובדין ואחד פליט: 'והיה האיש אשר יבחר ה' הוא הקדוש' He heard there would only be one survivor, and he did not realize that his sons ...


4

The vowels and cantillations are part of the Oral Torah, and were thus to be memorized and transmitted from generation to generation. Only when we (relatively recently) began writing down the Oral Torah, did we also invent ways to write vowels and cantillations. However, not to add anything to the Holy Torah, we do not write them into Torah Scrolls, only ...


4

I have never heard of a name that refers specifically to the category of "maftir readings that are not from the weekly sedra," and I do not believe that such a name exists. In my experience, such a reading is usually just referred to as a "special maftir reading" (as you mentioned in your comment). Addendum I will try to clarify some of the confusion that ...


4

Elishama ben Amihud was Yehoshua's grandfather (Divrei Hayamim 1:7:26-27), and Yehoshua was 58 years old at the time(*). So at least one nasi was over 60. (*) Yehoshua lived 110 years (Yehoshua 24:29). This was 14 years after going into Eretz Yisrael, and the count was 38 years before that. So he was around 110 - 14 - 38 = 58, +/- a year because I'm not ...


4

As various commentaries point out, the guests asked where Sarah was precisely because they needed to deliver the message to her. According to this it's not that she happened to overhear them speaking to Avraham; it's that they made sure to speak to Avraham within earshot of Sarah. Bechor Shor ויאמרו אליו איה שרה אשתך לפי שרצו לבשרה כי האחד בא לבשר את שרה ...


3

There is a common source put forth for both arrival and intercession, and it is the concept of contact (=נגיעה). The word appears in parallel to a number of other terms of entreaty in Yirmiyahu 7:16. There, Shada"l addresses (pp. 28-29) the question of what a term of touching is doing in the context of supplication. וְאַתָּ֞ה, אַל תִּתְפַּלֵּ֣ל בְּעַד ...


3

The complete text of the passage in Kiddushin (41a) to which you are referring is: אמר רב יהודה אמר רב אסור לאדם שיקדש את האשה עד שיראנה שמא יראה בה דבר מגונה ותתגנה עליו ורחמנא אמר (ויקרא יט, יח) ואהבת לרעך כמוך It is forbidden for a man to betroth a woman before he sees her, lest he see in her something repulsive and she be repulsive to him, and the Torah ...


3

Why does this Midrash have to be Korach's motivation for the whole rebellion? Its actually Hashgacha Pratis that you ask this as I just asked this to a friend two days ago. This is sort of lengthy and I may be going out on a limb here but here it goes.... We need to look at Rashi in order to understand this more clearly. Following Points Is the Medrash ...


3

There is scarce mention in the Talmud of specific Parshas as we know them. The only Parshiyos named are Tetzaveh, Ki Sisa, and Vayakhel (Megillah 29b-30a). Other than that, there is mention of certain sections of the Torah being read at certain times of the year (for example, the curses of Toras Kohanim before Shavuos - Megillah 31b), but no mention of any ...


3

The simple meaning of the Medrash is that he thought he would survive the attempt because such greatness is going to come from him (Shmuel and his own children), and therefore it must be that he would be protected. Perhaps another way to understand the Medrash is that he thought he had the same qualities as those descendants. He thought that he was equal to ...


3

It is certainly minhag dependent, but not necessarily Ashkenazi and Sefardi dependent, rather it may fall along different lines. Within Ashkenazim you will see it both ways. The Lubavitcher Rebbe says (Likkutei Sichos 5 p. 57 second paragraph of note 2) that from Rashi on Sota 40b it seems that Achrei Mos is the name of the sedra, so Rashi needs to clarify ...


3

The table on page 86 (page 22 in the PDF) of Sheldon Epstein, Bernard Dickman, and Yonah Wilamowsky's paper "Parsha Management — Doubling, Halving, Accuracy"[1] is of the parashiyos and their lengths. According to the data in that table, we have: Counting each parasha separately, the deciles are 176 (100%), 148 (90%), 134 (80%), 122&...


3

The word ariri in Hebrew means solitary, left alone, without posterity. The gemara in Shevuot 36a explains that arur (cursed) has an element of ostracism (being out of the community), one of a curse and one of oath. So the curse itself is to be outside of the community and without descendants. But interestingly, the commentators on the verses in Ki Tavo ...


2

The reason actually has nothing to do with VaYelech, but with Ki-Savo. The Gemara in Megillah 31b says that the curses in Devarim (Ki-Savo) have to be read before Rosh Hashana - so as to end the year and its curses. We then add one Parsha as a break, so that we don't enter the new year from the curses. We then have a practical issue how to stretch/...


2

I think the Hertz Chumash does a good job. Keep in mind, though, that not every Haftarah has a direct relationship to the Torah parsha or even a special occasion occurring on that day. For example, the 7 Haftarat of "Consolation" that occur between the week after Tish'a B'Av (Shabbat Nachamu) and prior to Rosh Hashanna (Netzavim or Netzavim / Vayelech) are ...


2

See Megillah 30a for a reference to 2 specific parshiot - Ve'ata Tetzaveh and Ki Tissa. The names of the parshiot frequently aren't exactly the same as we currently call them. But, clearly, the names of at least some of the parshiot were known at the time of the Talmud Bavli. Bavli doesn't mention too many parsha names because there are very few rules ...


2

Your question seems to be premised on the idea that the same Torah section ("parasha") is read on or about the same calendar date each year. This is not completely correct: rather, the sections are read in order, to a large extent irrespective of calendar date. (Not completely irrespective, but that's beyond our scope.) Now, there are more Saturdays in a ...


2

I think the answer can come from a fundamental appreciation of the genre of the Talmudic derasha. The purpose was homiletic, to exhort the masses and inspire them, rather than to be a valid kal vachomer. Your question indeed comes out of the very text of the gemara in Arachin תניא א"ר אלעזר בן פרטא בוא וראה כמה גדול כח של לשון הרע מנלן ממרגלים ומה ...


2

https://chat.whatsapp.com/FoEUNgaLhIqLJVdDOArLJG Rabbi Blums sefer torah lodaas is learnt 2x a week on this chat


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