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1

Rosh Hashanah 2b-3a For it is written [in connection with the latter], ‘After he had smitten Sihon’; and when Aaron died Sihon was still alive, as it is written And the Canaanite the king of Arad heard. What was the report that he heard? He heard that Aaron had died and that the clouds of glory had departed, and he judged that it was now permitted to ...


-4

Almost all of the biblical stories in the Torah never happened. Yet they are true by the lessons they teach. For example, Abraham never preformed the near-sacrifice of Isaac. He pictured what G-d would want in his head and realized that G-d does not want human sacrifices. As to why the commandments are all over the Torah, it is because that is the way people ...


3

Rashi on Zevachim 101b (in some texts) understands the gemara to derive a principle that after Pinchas' act of peacemaking between the tribes, only descendants of Pinchas would be appointed as High Priests. (Historically, this seems to have been the case (at least after the the High Priesthood was removed from the House of Eli in the days of David) as noted ...


0

According to the Rambam (this is not the only interpretation) Makkos 3,16 The Passuk could be referring to doing all of one Mitzva the result of which one will attain Olam Haba (see Rashi who says on the passuk is referring to attainment of world to come"היום לעשותם" - ולמחר לעולם הבא ליטול שכרם): רבי חנניא בן עקשיא אומר רצה הקב"ה לזכות את ישראל לפיכך ...


1

The expression אבינו מלכנו means our source, our King. This is like is found in Jastrow in the metaphorical usage of אב נזיקין or אב הטומא or אב מלאכות, etc. (Please note: the link to Jastrow is strange. You have to scroll up slightly from where it links.) Our existence is from and of G-d, like all things. Like is said in the opening blessing of the ...


0

The High Holiday services – Avinu Malkeinu, “Our Father, Our King”, is a legend. Yet it is inspiring like the Kol Nidre prayer probably because of the music associated with it. But is the prayer rational? More often than not, people are not drawn to the words but the music. The Kol Nidre has increasingly become controversial when it claims we can ...


2

My edition of Pirkei d’Rebbi Eliezer contains a commentary called “Tov Ayin” (not sure who authored it) who asks a similar question: רבים ראו כן תמהו על הפליאה הנשגבה הזאת שקורא לאליעזר רשע ואומר כי הוא עוג מלך הבשן. ובגמרא הלא אמרו שאליעזר עומד ומשמש אצל האבות הקדושים (ב״ב נח.), ואיך יתקיימו שני המאמרים האלה.‏ Many saw and were confounded by ...


-2

The correct view of the Rambam is that we cannot know anything abut G-d except for what G-d is not. G-d does not listen to prayers because He already knows them in advance (Gd knows everything). The characteristics such as wisdom are like the ones found in the Bible. Because the Torah (as Rabbi Ishmael says, it [Torah] “speaks in the language people use,”). ...


-5

What did Moshe mean in Devarim 7:7 by we (Jews) are few in number? For a short answer: Yes. We were fewest among the nations. But Abraham’s descendants will be as numerous as the stars. For a much more in-depth, answer see below. I think there were only 600,000 Jews in total or at least men. This does not make the revelation at Sinai any less miraculous. ...


7

The commentator Rashi explains that the reference is not to numbers, but to estimation: you regard yourselves as small, as, e.g., Abraham did who said, (Genesis 18:27) “For I am dust and ashes", and as, e.g., Moses and Aaron did who said, (Exodus 16:7) “And we, what are we?".


1

What I recall reading in many places is the word "heart", not "center". The Holy of Holies is the "heart" of the Temple (not its center). The Temple is the heart of Jerusalem (not its center), Jerusalem is the heart of Israel, Israel is the heart of the Earth, etc. Note that your "heart" is not in the "center" of your body. Neither is your mind. At any ...


4

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 ...


3

This is the commentary of Korban Haedah on Yerushalmi, Sanhedrin 1:1: Talmud: תני ר׳ אליעזר בן ר׳ יוסי אומר המבצע חוטא והמברך את המבצע הרי זה כמנאץ לפני המקום שנאמר ובוצע ברך נאץ ה׳ אלא יקוב הדין את ההר כשעשה משה אבל אהרן משים שלום שנאמר בשלום ובמישור הלך אתי. Commentary: אבל אהרן: כששמע מחלוקות ביניהם, קודם שבאו לפניו לדין היה רודף אחריהן ומטיל ...


6

Bereishit Rabbah 60:8: אָמַר רַבִּי אַחָא יָפָה שִׂיחָתָן שֶׁל עַבְדֵי בָּתֵּי אָבוֹת מִתּוֹרָתָן שֶׁל בָּנִים, פָּרָשָׁתוֹ שֶׁל אֱלִיעֶזֶר שְׁנַיִם וּשְׁלשָׁה דַפִּים הוּא אוֹמְרָהּ וְשׁוֹנָהּ, וְשֶׁרֶץ מִגּוּפֵי תּוֹרָה וְאֵין דָּמוֹ מְטַמֵּא כִּבְשָׂרוֹ אֶלָּא מֵרִבּוּי הַמִּקְרָא.‏ R. Aha said, "The conversation of the servants of the ...


0

There are often connections between the parsha and the halochos contained in it. But the contents of the parsha do not necessarily provide input to the halochos. For example, (1) the law of daughters inheriting is connected to the story of Zelophehad’s daughters. במדבר כז ח Bamidbar p27 8 כֵּ֗ן בְּנ֣וֹת צְלָפְחָד֮ דֹּבְרֹת֒ נָתֹ֨ן תִּתֵּ֤ן לָהֶם֙ ...


6

A helpful source in this discussion is (the ever-rational) Ibn Ezra, in his second commentary to Shemot 16:13: ירקב שם חיוי שאמר כי המן הוא הנקרא בלשון פרס: תרנגבין, ובלשון ערב: מן, ובלשון לעז: מנא. כי קושיות רבות יעמדו עליו: האחד – כי אינו יורד היום במדבר סיני, כי ההר ידוע. ואני ראיתי זה הדומה למן במלכות אלנצי״ר, והוא יורד בניסן ובאייר, לא בחדשים אחרים. ...


7

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


1

The 42 stops were needed to get the Jews acquainted with what would be their history: A few years here, then pack up and go; a few years there, then pack up and go.


1

What a wonderful question! Your assumption, however, is not accurate according to the Ramban quoted here: וטעם ובהאריך הענן - לומר כי אם יאריך הענן על המשכן ימים רבים," והמקום ההוא איננו טוב בעיניהם והיו חפצים ומתאוים מאד לנסוע מן המקום, אעפ"כ לא יעברו על רצון השם. וזה טעם ושמרו בני ישראל את משמרת ה' ולא יסעו - כי מיראת השם ומשמרם משמרת מצותו לא ...


-1

Seriously, I think that when talking about Dor Hamidbar (D"H) we should assume that their spiritual level was not only understandably different than ours, but different beyond our (at least mine) comprehension. The Mishna in Sanhedrin 10.3 says D"H don't inherit the World to Come and they are not judged. The simplified approach says they sinned too much, ...


8

They were learning Torah. As it says in Shemot 34:32 Afterward all the Israelites came near, and he instructed them concerning all that the Lord had imparted to him on Mount Sinai. Rashi explains based on Eruvin 54b Moses used to learn the law from the mouth of the Almighty; Aaron entered and Moses taught him his lesson. Now Aaron moved away and ...


-2

I think Torah says it pretty much explicitly (Ex 18.3): וַיְהִי מִמָּחֳרָת וַיֵּשֶׁב מֹשֶׁה לִשְׁפֹּט אֶת־הָעָם וַיַּעֲמֹד הָעָם עַל־מֹשֶׁה מִן־הַבֹּקֶר עַד־הָעָרֶב׃ ... כִּי־יִהְיֶה לָהֶם דָּבָר בָּא אֵלַי וְשָׁפַטְתִּי בֵּין אִישׁ וּבֵין רֵעֵהוּ וְהוֹדַעְתִּי אֶת־חֻקֵּי הָאֱלֹהִים וְאֶת־תּוֹרֹתָיו׃ Next day, Moses sat as magistrate among the ...


0

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. The pi’el form in the second verse connotes that the princes caused the people to take possession of their plots of land,...


0

Based on the Pasuk in parshat Korach Bamidbar 16:25, Moshe went to Datan & Aviram with the Elders of Israel. A simple read of this verse means that the Elders were on Moshe's side. Ibn Ezra says the Elders of Israel were 70 chosen people (based on what happened end of Parshat Behaalotecha since Ibn Ezra holds that the Korach rebellion happened in ...


4

Mechilta d'Rabbi Shimon bar Yochai, 12:38 ומקנה רב היה לבני (גד) [ראובן] ולבני (ראובן) [גד] יכול לבני ראובן ולבני גד היה לשאר שבטים לא היה? אלא מלמד שאלו פשטו ידיהם בו How could it be that Reuven and Gad ended up with so much more cattle than the others? This teaches us that these two tribes stuck out their hands and [were quick] to grab [the spoils] ...


0

Reuben and Gad camped on the South side of the Mishkan with Shimon. The tribe of Shimon was decimated by the plague that God inflicted when people were sinning with the Midnianites. You can see the decline of their tribe between the census. Reuben and Gad must have taken the cattle after their Simeonite owners died. They went from 59,300 to 22,200 people. ...


1

I know you are asking about 100 fold damage, But The Gemora in Moed Katan 16b answers a question regarding why David could not cause 1000 fold damage mentioned in Devarim 32,30: על שמונה מאות חלל בפעם אחת שהיה זורק חץ ומפיל שמונה מאות חלל בפעם אחת והיה מתאנח על מאתים דכתיב (דברים לב, ל) איכה ירדף אחד אלף The expression: “Against eight hundred people, ...


0

Since your question is solid, I think we have to read the pasuk like this: וַֽיִּצְבְּאוּ֙ עַל־מִדְיָ֔ן ... וַיַּֽהַרְג֖וּ כָּל־זָכָֽר [שהם פגשו]׃ ... וְאֵ֤ת כָּל־עָרֵיהֶם֙ [שהם פגשו] בְּמ֣וֹשְׁבֹתָ֔ם וְאֵ֖ת כָּל־טִֽירֹתָ֑ם [שהם פגשו] שָׂרְפ֖וּ בָּאֵֽשׁ׃ They took the field against Midian,...and slew every male [that they encountered]... And they ...


4

The Gemara Bava Basra 121b states explicitely that Machir and Yair (as well as Achiya hashiloni who met Amram but he was anyway a Levi) entered Israel who saw Yaakov and were well over 60 at the time of the decree on the Meraglim. תניא יאיר בן מנשה ומכיר בן מנשה נולדו בימי יעקב ולא מתו עד שנכנסו ישראל לארץ שנאמר (יהושע ז, ה) ויכו מהם אנשי העי כשלשים וששה ...


1

The pasuk can be taken as literature parse and shouldn't be taken literally, just like: Lev 26, 37 וְהַנִּשְׁאָרִ֣ים בָּכֶ֔ם וְהֵבֵ֤אתִי מֹ֙רֶךְ֙ בִּלְבָבָ֔ם בְּאַרְצֹ֖ת אֹיְבֵיהֶ֑ם וְרָדַ֣ף אֹתָ֗ם ק֚וֹל עָלֶ֣ה נִדָּ֔ף וְנָס֧וּ מְנֻֽסַת־חֶ֛רֶב וְנָפְל֖וּ וְאֵ֥ין רֹדֵֽף׃ As for those of you who survive, I will cast a faintness into their hearts in ...


3

You should compare apples to apples, not to oranges. Abraham wasn't in a war, while Moses was. Actually, god wanted this raid to be an act of vengence, so maybe there is no place for mercy here. Bameedbar 31 2 נקם נקמת בני ישראל מאת המדינים אחר תאסף אל עמי Avenge the vengeance of Israel from the Midianites, Afterwards you will die.


1

Bameedbar 32 17 ואנחנו נחלץ חשים לפני בני ישראל עד אשר אם הביאנם אל מקומם וישב טפנו בערי המבצר מפני ישבי הארץ ...We will be vanguard for Israelis util we will bring them to their land, and our children will sit at the fortified cities, protected from hostiles Well, a fort is usless without some garrison, so they obviously they left some men behind to ...


1

The Ramban Vayikra 18,9 says הכריתות שבתורה הם שלשים ושש (כריתות ב) ומהם רבים באיסורי הערוה רצוני לומר על בעילה האסורה וכן מיתות בית דין בענין הבעילה שש עשרה ואין באיסור המאכלים מיתה כלל והטעם בהיות העונשין הגדולים כמיתת בית דין והכרת בעניני הבעילה מפני שגילוי העריות דבר נמאס מאד אצל התורה כנזכר בזאת הפרשה ובמקומות רבים בכתוב וחכמים מזכירין לעולם (סנהדרין ...


15

Kiddushin 57a כדתניא שמעון העמסוני ואמרי לה נחמיה העמסוני היה דורש כל אתין שבתורה כיון שהגיע לאת ה' אלהיך תירא פירש אמרו לו תלמידיו רבי כל אתין שדרשת מה תהא עליהם אמר להם כשם שקבלתי שכר על הדרישה כך קבלתי על הפרישה עד שבא רבי עקיבא ולימד את ה' אלהיך תירא לרבות תלמידי חכמים As it was taught: Simeon the Imsonite — others state, Nehemiah the Imsonite, ...


14

Avot 4:13 רַבִּי יְהוּדָה אוֹמֵר, הֱוֵי זָהִיר בַּתַּלְמוּד, שֶׁשִּׁגְגַת תַּלְמוּד עוֹלָה זָדוֹן.‏ Rabbi Judah said: be careful in study, for an error in study counts as deliberate sin. Bartenura ad loc: אִם תִּטְעֶה בְּהוֹרָאָה מִתּוֹךְ שֶׁלֹּא דִּקְדַּקְתָּ בְּתַלְמוּדְךָ וְתָבֹא לְהַתִּיר אֶת הָאָסוּר, הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲלֶה עַל ...


1

R. Saadia Gaon offers an interesting explanation for the source of David’s inability to be warm. In Emunot V’Deiot 6:7 he writes: Thou knowest, too, that when the master, David, peace be upon him, beheld that angel, even though the latter had no evil intentions so far as he himself was concerned, he was afraid and frightened and made to tremble by him, as ...


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.


3

These are the Differences according to the Rambam Hilchos Naaro Besula chapter 2: Mefate (seduced girl): Only the father gets Kenas (fine) of fixed 50 Shekel (50 is Learnt from a Gezeira Shava common word Besula from Anusa since only Yishkol i.e shekel is written ambiguous amount) not herself if she is an orphan since she wanted it and forgave the money.(...


1

While these verses appear to be quite similar, the Sefer Chinuch, learns out distinct mitzvot from each of these set of verses. The verses in Exodus 22:15-16 teach us the mitzvah of: Mitzvah #61- The commandment on the court to judge the case of a seducer: To judge the case of a seducer - meaning to say one who seduces a virgin – that we should judge ...


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