parshablog

2012

1. Behaaloscha sources -- even further expanded.

2. YUTorah on the parasha.

3. Why the pasek after the word tamei? Midrashically, as well as from a system of trup.

4. Did Avraham call anyone 'My Master' besides Hashem? According to Meshech Chochma, he did not, and so was of the select few to be called an eved Hashem. But it is not so simple, according to Rav Yechezkel Abramsky's son. According to one opinion, Adonay at the start of Vayera is chol. Then, I weigh in with what I think is an even stronger counter-example, עַל-עַבְדְּכֶם.

2011

Behaloshcha sources -- further expanded. For example, many more meforshei Rashi.
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Impure to the bone, part ii -- Continuing a topic from last year on parshat Naso, about whether לטמי means bone or impure, and whether דאינשא should be present. This touches on pesukim in Belaalotecha as well.
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YU Torah on parashat Behaalotecha.
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The psik in נֹסְעִים | אֲנַחְנוּ, and whether gierim had to hoof it - Birkas Avraham darshens another pesik.
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Does the gershayim double the lamed, of gematria 30? A derasha on a gershayim in Behaaloscha, that the doubling of the stroke implies twice, and that it is on a lamed makes for double 30. I disagree with the need, or inclination, todarshen it, and try to explain why a gershayim instead of a geresh. But to each his own. I just discuss this for the sake of completeness.
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Two places named Chatzeros -- Rav Chaim Kanievsky considers whether there were two places named Chatzeros, such that the one at the start of Devarim, in Ever Hayarden, is not the same as the one in themasaot, which is the one mentioned in Behaaloscha, where Miriam was punished with leprosy. I consider his words, and use it as a jumping off point. Plus, the Sifrei darshens a Samaritan text!

2010

Behaaloscha sources -- revamped, with more than 100 meforshim on the parasha and haftara.
a
When you cause to ascend the lamps -- What is bothering Rashi? He explains בְּהַעֲלֹתְךָ in a particular way, but is inconsistent elsewhere in explaining לְהַעֲלֹת נֵר תָּמִיד. Meanwhile the derasha is not initially on Behaalotecha. I consider Gur Aryeh, and then differ, and explain my own take on the matter.a
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Ibn Caspi and the magic trumpets -- Does Ibn Caspi have an expansive definition of the term dibra Torah kilshon benei Adam which includes falsehood in line with common misperception? I consider one possible example.a
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Take the Levites -- should 'take' have more than null value? According to Rashi and according to Ibn Ezra, why does "take the Levites" mean anything? Can't it be a sort of preparatory verb for the purification found later in the pasuk? An answer, I think.
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Why the warlike language when the aron traveled? Is the description of what Moshe said when the ark went out and returned really about simple travel in the wilderness? Isn't the warlike topic somewhat tangential? I suggest an answer regarding these moved pesukim.
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How the Zohar spells matzos -- How shall we spell מצות here in Behaaloscha? The Zohar seems to indicate that it ischaser, which goes against all known sefarim as well as the masores. But I rescue the Zohar's statement.

2009

Adi"r Bamarom -- an explanation of a masoretic note on parshat Behaalotecha.
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Behaalotecha sources -- links by aliyah and perek to an online Mikraos Gedolos, and links to many meforshim on the parshah and haftarah.
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Oo as Oh: a reanalysis of Ibn Ezra on ובדרך, discussed last year. I present a translation of Mechokekei Yehuda, and end up agreeing that Ibn Ezra is likely reading the Rambam into the pasuk, and thus it is that he missed Pesach Rishon beshogeg, and now incurs karet if he dismisses Pesach Sheni..
Who was the Kushite woman, and how did she turn black? Relating Ibn Ezra to contemporary science.
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Eldad and Medad's prophecy -- translated, and how it relates to the context.
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The dot on the heh of rechokah, and how it might relate to the gender ambiguity of the word derech.
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Should shatu have the stress on the first or the last syllable? And see the comment section for clarification.
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Did the hand of the LORD or the spirit of God rest on Elisha? A discussion of competing nuschaot in a pasuk in Melachim, and whether we should even consider emending in favor of one.

2008

Rabbenu Bachya's position on nikkud and the ambiguity inherent within pesukim -- I cite him in full, and explain why I think Shadal in his Vikuach is mischaracterizing his position. Based on a pasuk in Behaalotecha, וְאִם-כָּכָה אַתְּ-עֹשֶׂה לִּי, where the word את is a kinnui for the Attribute of Judgment
a
"And is not on a journey" as "Or is not on a journey" -- where when Ibn Ezra says או בדרך he is making either a phonological or a logical point. Shadal faces off against Avi Ezer, and then we have a Karaite supercommentary and finally my own suggestion. It is a difficult Ibn Ezra, all in all. Perhaps I should check out other supercommentaries of Ibn Ezra this year.
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"Their prophecy did not cease" -- Was the prophetic gift to Eldad and Medad just temporary, or permanent? I would suggest a third possibility. It means that they were not gathered.
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Pesach Sheni, if a convert converts -- should he bring the korban pesach offering immediately, even not in its proper time? I suggest it means that converting in between Pesach Rishon and Sheni, he still brings Pesach Sheni, and this depending on whether the second chag severed from the first. But see inside for details.
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"Miracle Grow" -- Did the shemen hamishcha have the effect of making people miraculously grow taller, or is that ridiculous. What is the true intent of the midrash that says that this was a special mark of distinction.

2007

Parsha Punning Puzzle: What feature of Behaalotecha Am I? an easy one, but I was just getting started, IIRC
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An Important Grammatical Form -- cross-posted from Ki Tavo. וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה in Bahaaloscha shows that a singular verb can apply to multiple individuals (Miryam and Aharon) and even to people of the opposite gender (Aharon). It all follows the identity of the first person mentioned.

2006

Rashbam's Midrashic Literalism? that Moshe married the queen of Kush.
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Why the Repetition of Isha Kushit Lakach? within the open-canon approach, it is saying, "Oh yeah, we didn't mention this earlier, but he married a Kushite woman." And what those following a closed-canon approach do.
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Why Was Miriam, and Not Aharon, Punished? Perhaps only Miriam spoke. a grammatical analysis.
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Roundup -- What other blogs are saying about the parsha
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Why Couldn't the Manna Taste Like X?

And what does it mean to say that nursing mothers could not have it? I argue that it does not mean that everyone is restricted because of nursing mothers. And discuss ADDeRabbi's post on the subject.
Then, in Manna Redux, I reexamine the issue after having seen Rashi in the gemara, which sheds light on Rashi in Chumash. And add a bit to the above discussion.

2005

Parsing Moshe's Prayer

based on trup. I argue that na in kel na refa na la means different things. Thus, God, please heal now, her. Also, a keri and ketiv at play here, to parallel Aharon's earlier speech.

Who Is The Naar?

considering Yehoshua and Gershom as candidates.

"Na" Only Connotes Please

What does this phrase mean? Does it mean it can only mean this and not something else, or does it mean that in certain instances for midrashic purpose, we can read the meaning of "please" into it? I argue for the latter, and that others hold this as well. Indeed, no one ever says achila only means eating, because this is obvious. There must be some alternative, or else there is no purpose to the statement.

2004

Chovav As A Witness, or Guide?

Moshe asked Chovav to stay to be their eyes. Is this as a witness or a guide? I suggest the latter. Also, was he successful?

Who Was Chovav? Who Was Yisro? And Who Was Moshe's Father-In-Law?

Perhaps they are the same person, and perhaps not. I lot hinges on the definition of chotein moshe.

Related to the Above: Another Interesting Cognate from "Hebrew Cognates In Amharic"

in that in Amharic, the same Semitic word means both father-in-law and brother-in-law.

No More, No End, Not Gathered

Three possible meanings of וְלֹא יָסָפוּ as regards Eldad and Medad.

BeKetuvim (Eldad and Medad)

The midrashic derivation of the contents of Eldad and Medad's prophecies. And how either Eldad and Medad, or their prophecies, were recorded in the "ketuvim."

Would You Go Back To Slavery In Egypt For This?

Illustrations of the foodstuffs that the Israelites looked back fondly to.

The Manna, On the Other Hand

useful to compare to the above.

cross-listed from parshat Chukas: For What Sin Was Moshe Punished?

perhaps he was actually commanded to strike the rock, and his sin was in his initial reaction to the people's complaint.

to be continued...

May the Sotah take the bitter waters intravenously?

2013-05-17T06:21:00.001-04:00

I was in a bit of a fun mood, so I posted the following question (and subsequent answer) at Mi Yodea:

May the Sotah take the bitter waters intravenously?

In Naso, we read (Bamidbar 5:32) that the kohen blots out the curses (which include Hashem's name) in the bitter waters and then gives for the woman to drink (5:24).

What if the woman is unable to swallow the waters due to their bitterness? Could she instead take it as an intravenous injection? Or do we insist that she swallow it?

After a few hours, I posted this response:

This is actually something explicitly prohibited by one of the Aseres Hadibros, namely commandment #3.

Devarim 5:10 states לֹא תִשָּׂא אֶת-שֵׁם-ה אֱלֹקֶיךָ לַשָּׁוְא, "Thou shalt not take the name of the Hashem your God in vein."

Alas, the answer was deleted as per their Purim Torah policy. It took a few hours, though, and first attracted a few answers. Poe's Law in action, I suppose. There are plenty of questions of this sort on the site, asked entirely earnestly. Right now the question still stands, as if I thought the question was really a good question.

YU Shavuos To-Go, 5773

2013-05-14T05:55:00.002-04:00

Individual Articles download

Feature Section: Leadership

Also, see Shavuot To-Go from previous years here.

Kehas and Gershon get a Vaydaber. Merari does not.

2013-05-13T06:20:00.002-04:00

Summary: Or HaChaim explains it as a special elevation to Gershon. I explain it as due to the interjection at the end of the instruction for Kehas.

Post: Here is Or HaChaim on the first pasuk of parshas Naso:

The point he makes is that there is a separate dibbur for introducing the count of Gershon. That is, we have here a count of the families of the three sons of Levi.

Kehas is in parshas Bamidbar, in Bamidbar 4:1

And Gershon is in the beginning of parshas Naso, in Bamidbar 4:21:

And the count for Merari is a bit later, in Bamidbar 4:29.

The three are obviously a set, so why do Kehas and Gershon merit a separate dibbur while Merari does not?

Or HaChaim explains as follows:

“It is necessary to say Vaydaber a second time, and it is not sufficient with what was stated Vaydaber Hashem in the preceding counting of the children of Kehas in parshas Bamidbar because it [the count of Gershon] comes to say another matter besides the count, and this is that they should lift up and elevate them over the children of Merari. And this matter is a thing in and of itself, for this ‘Nesius’ is not in the same domain as the ‘Nesius’ of the children of Kehas, who were the carriers (‘Nosei’) of the Aron. For this reason, a separate dibbur was established for him. And therefore, when he commanded the counting of the children of Merari, he said ‘the children of Merari… you shall count’ [Josh: but it does not say the word נשא like it does for the other brothers], it does not establish a dibbur by itself, for they have no ascendancy, but only a count, from that which it says Tifkod and not Tisa.”

In other words, there is a secondary meaning to the word נשא. It refers to an elevation rather than a count. And so we neatly explain why there is a special dibbur for Gershon at the same time that we explain the change in language by Merari.

I would explain the difference in a different way. The reason for the repetition of Vaydaber has nothing to do with Gershon, who was counted second, but with Kehas, who was counted first. Look at the full perek here to see the structure of the perek.

The structure is:

Vaydaber
Count Kehas
Duties of Kehas
Interjection (4: 17-20): Vaydaber: Kehas might die, Aharon and his sons should take these steps to prevent.
Vaydaber
Count Gershon also
Duties of Gershon
Count Merari
Duties of Merari

The big change is in [IV] the interjection at the very end of parshas Bamidbar.

That this interjection requires a Vaydaber should indicate to us that this is indeed an interjection, and a change of topic. If so, then naturally we need a Vaydaber (and a gam hem) to return us to the initial topic.

However, there is no such interjection at the end of Gershon. And so we can go straight to Merari, without an introductory Vaydaber.

Or HaChaim further comments as follows:

"To Moshe: And there [before, by Kehas at the end of parshas Bamidbar] it states [the Moshe] and to Aharon. This because there the command comes to Aharon in order that he perform the seder which is stated in the matter of the burden of the children of Kehas, for it is written

וְשָׂמוּ אוֹתָם אִישׁ אִישׁ עַל-עֲבֹדָתוֹ, וְאֶל-מַשָּׂאוֹ. that they not die. Therefore it stated 'and to Aharon', while there is no necessity for this for the burden of the children of Aharon."

See above for the Vaydabers for Kehas and Gershon, to see one say "El Moshe veEl Aharon" and the other say "El Moshe". This explanation is plausible.

However, note that the command of vesamu osam has its own Vaydaber, directed to Moshe and Aharon. So why for the counting part and designation of duties part alone should Aharon be included? Perhaps because otherwise the separate instruction to Aharon would not make as much sense.

I would suggest an alternate explanation, that really even the second Vaydaber was to both Moshe and Aharon. But since the function of this is to recover from the interjection, a minimal Vaydaber will suffice.

Posts so far for parshat Naso

2013-05-12T06:14:00.000-04:00

2012

1. Did Chazal know the meaning of Hebrew words? Given a Tannaitic dispute about the respective meaning of chartzan and zag, some Protestant scholar says no. Shadal says yes, and explains how something so basic can be a matter of dispute. Also, that Targum Onkelos is merely attributed to Onkelos.

2. YUTorah on Naso

3. Naso sources, 2012 edition.

4. Haftarat Naso part i -- prophecy of Shimshon's conception and birth: Considering the haftara of parashat Naso, which is the story of Shimshon's miraculous birth. I present Malbim, and use his commentary as a jumping off point. In this first part, the malach's first communication.

5. Haftaras Naso part two, about the differences in the retelling of the story of the malach.

6. And part three, about the making of the goat for the malach.

2011

Naso sources -- further expanded. For example, many more meforshei Rashi.
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Impure to the bone? Part ii. Continuing a topic from last year on parshat Naso, about whether לטמי means bone or impure, and whether דאינשא should be present.
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YU Torah on parashat Naso.
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How shall we pronounce the first וּבָאוּ in parashat Naso? Is it mile'eil or mi'le-ra? I weigh in, considering the meaning of Minchas Shai.
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An explanation for that cryptic Minchas Shai on ובאו -- If marking a telisha on the place of stress is so rare, why does Minchas Shai note its absence? This on Naso.