The reason we have double parshiyos in the first place is in order to satisfy the four basic rules (given in Shulchan Aruch, Orach Chaim 428:4) about the distribution of parshiyos throughout the year. In particular, the first two are: that the Shabbos before Pesach has to be Parshas Tzav in a regular year, or Metzora in a leap year; and that the Shabbos ...
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.
ויחר אף ה׳ בם: איכא מ״ד מלמד שאף אהרן ...
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
Citing verse 9 "G-d was angry with them and he went away". What does "went away" refer to? It ...
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 ...
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 ...
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 ...
Abarbanel discusses this and gives two reasons why the parshiyos were split this way (which, incidentally, are the reasons @LarryK and @GershonGold have offered).
The plague of arbeh was chosen to begin Parshas Bo with because it begins the makkos for which Pharaoh began to fear the plagues and negotiate with Moshe before the plague started.
All the last ...
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 ...
The Rema (Orach Chayim 135:2) rules that a synagogue that missed kriat hatorah one week is required to make it up the following week. The first oleh reads the entire previous parsha (the one the synagogue missed) plus the first aliyah of this week's parsha, and from the second aliyah on, the aliyot of this week's parsha are divided as normal.
The Ba'al HaTurim (9:33) says that after the plague of Hail the Jewish nation no longer suffered from the burdens of Egyptian oppression.
There would therefore be a clear distinction between the first 7 plagues and the last three, which might be why the plagues are separated there.
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 ...
According to the Rambam based on the Gemara in Bava Kamma 82a
רמב"ם הל' תפילה ונשיאת כפים יב:א
משה רבינו תיקן להם לישראל שיהו קורין בתורה ברבים בשבת ובשני ובחמישי בשחרית כדי שלא ישהו שלשה ימים בלא שמיעת תורה, ועזרא תיקן שיהו קורין כן במנחה בכל שבת משום יושבי קרנות, וגם הוא תיקן שיהו קורין בשני ובחמישי שלשה בני אדם ולא יקראו פחות מעשרה פסוקים.
The seventh, Hail, marks a turning point. So it is also a good place to divide the parshiot.
The plague is a turning point since it is the first one whereby Moses/Gd gives Pharoh three choices:
Let B'nei Israel leave
Fully suffer the plague
Partially suffer the plague: save your fieldworkers and animals by bringing them indoors away from the hail (Ex 9:19)
[Not really an answer, but some random stuff I found and some general impressions.]
The Aruch HaShulchan writes (OC 282:12):
המנהג הפשוט כששני סדרות מחוברות קורא הרביעי סוף פרשה ראשונה ותחלה שנייה כדי שהשבעה קרואים יהיו שוים בשתי הסדרות
When dividing up the aliyot of a double parsha, one should make the fourth aliya straddle the border so that each ...
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 ...
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.
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 ...
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). 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
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 ...
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).
I will try to clarify some of the confusion that ...
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 ...
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 ...
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 ...
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 ...
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/...
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 ...
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" 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&...
What Rashi actually says regarding Yisro is that a parasha was added because of him. Thus:
יתר, על שם שיתר פרשה אחת בתורה (להלן פסוק כא) ואתה תחזה.
[He was called] Jether (יֶתֶר) because he [caused] a section to be added (יִתֵּר) to the Torah [namely]: “But you shall choose” (below verse 21).
This was drawn from the Sifrei on Behaalotecha.
In the ...