A r c h i v e s
|Section: Questions Category: Chumash|
|Chumash - Length of Kohen Gadol's Belt|
|Submitted by Avraham Shmuel Answered by Rabbi Shaul Rosenberg|
|Question: I want to know how long was the Avinet or belt that was worn by the Cohen Gadol? Was it really 32 amos long? How was it worn?
|Answer: The Avnet of the Kohain Gadol was 32 amos long . It was wound around him again and again until it was completed , and then it was tied. (Rambam Hilchos Klei Hamikdash 8:19)
|posted:2012-02-27 09:37:26 |
|Chumash - 4 men who died without any sins|
|Submitted by shoshana Answered by Rabbi Shaul Rosenberg|
|Question: who are the 4 men who died without any sins?
|Answer: The Gemorah in Bava Basra 17a says that 4 people died without sin and only died because of the decree made against Adam (that there would be death in the world) for listening to the snake.
1) Binyamin the son of Yaakov
2) Amrom the father of Moshe
3) Yishai the father of David.
4) Kilav the son of David
|posted:2011-11-20 22:01:34 |
|Chumash - Moshe in Eretz Yisroel?|
|Submitted by shmuel Answered by Rabbi Shaul Rosenberg|
|Question: There is a famous Targum Yonason which says that Klal Yisroel flew on kanfei nesharim to do the mitzvah of the Korban Peasach b'mokem HaMikdash.My question is Moshe Rabbeniu was obviously part of Klal Yisroel so it seems that he also went to the Mokem HaMikdash.However, we all know Moshe never went to Eretz Yisroel so how does this fit? I was thinking there is no Stira since at that point the ban of entering Eretz Yisroel didn't happen yet.So according to this Targum could it be Moshe was in Eretz Yisroel once? Thank you
|Answer: I would say that you are right. According to Targum Yonason, Moshe did go in to Eretz Yisroel before the Gezairah. I just wanted to point out that some say a Remez to Targum Yonason from this week's Parsha. Before Sheni it says, "VaYivianu El Hamom Hazeh (the Bais Hamikdosh) Vayiten Lanu Es HaAretz Hazos (Eretz Yisroel). " Why does the Torah mention first the place of the Mikdash and then Eretz Yisroel? Didn't they first enter Eretz Yisroel before coming to the Makom Hamikdosh?|
According to Targum it is very good, since they first came to the Makom Hamikdosh at the time of Yitzias Mitzrayim.
|posted:2011-09-11 07:12:10 |
|Chumash - sukkos|
|Submitted by anonymous Answered by Revach Editor|
|Question: What are the mitzvos that pzar kshav stand for?
Pey - Payis, a new raffle for the Korbonos of Shmini Atzeres that don't go to the Mishmoros who didn't have 3 Parim on Succos.
Zayin - Zman, a new Shehecheyanu
Reish - Regel. It is a machlokes what this means. Either that you don't sit in a Succah (Rashi), or that yo0u must stay over night, "Lina" (Rabbeinu Tam), or it stops aveilus (Rabbeinu Chananel).
Korbon - Korban A different Korban and not a continuation of the steady decline of Parim from Succos.
Shin - Shira Shir Shel Yom which is not connected to the theme of the Succos days.
Bais - Bracha. It is a machlokes what this means. Either that you bless the king (Rashi), or that you say "Shmini Atzeres" in davening and Birchas HaMazon (Rabbeinu Tam)
See Succah 48a
|posted:2010-09-29 00:43:14 |
|Chumash - kosher animal|
|Submitted by jascha Answered by Rabbi Shaul Rosenberg|
|Question: How can we prove from this week's Parashah that Hashem taught us the Torah?
The Malbim in Parshas Shimini says , the fact that the Torah lists 3 animals that chew their cud but do not have split hooves (Gamal, Shafan and Arneves) and lists 1 animal that has split hooves and does not chew its cud (the pig) is a proof that G-D wrote the Torah.
If a human would have written it, he would have never written something that could be proven wrong in years to come. Maybe somebody would find another specie that chews it cud but doesn't have split hooves besides for those 3? Only G-D who knows all the animals in the world could have made such a statement that has yet to be disproven!
|posted:2010-04-12 15:33:26 |
|Chumash - Moses|
|Submitted by jerry jacobs Answered by Rabbi Shaul Rosenberg|
|Question: How did the Egyptians know that Moses was a Hebrew baby,
was he circumcized , or was it an assumption that he was Hebrew and floated away to be saved and raised by a rightious gentile?
If he was circumcized, when did the Bris Milah become accepted by the Hebrew people because this was before the receiving of the Torah at Sinai.
On the day Moshe was born, all the boys, even the Egyptian boys, were thrown in to Nile. The reason being, since Pharoh saw through Astrology that on this day the savior of the Jewish people would be born and he was unsure if this savior was Jewish or Egyptian. He therefore decreed on that day that all boys should be thrown in to the Nile. So how did the daughter of Pharoh know that Moshe was Jewish, maybe he was an Egyptian who was thrown in to the Nile?
The Gemarah in Sotah 12b states that the daughter of Pharoh knew that Moshe was Jewish because he had a Bris Milah. The Bris Milah was a Mitzvah that was done even prior to Mattan Torah. It was commanded to Avraham who passed on this Mitzvah to all his descendants.
Another explanation how she knew he was Jewish, is because Moshe was 3 months old at that time. If this baby was an Egyptian, it would have been a baby that was born on that day, since the decree on the Egyptians was only for that day. However the decree to throw the Jewish babies in to the Nile was an on going decree, and would therefore make sense that the baby in the Nile was a Jewish baby who was 3 months old.
|posted:2010-03-19 11:36:33 |
|Chumash - Tazria-Metzora|
|Submitted by Sidney hecker Answered by Rabbi Tzvi Frank|
|Question: A serious subject. But - is it acceptable to to use humor in a derash if the humor respectfully illustrates an important point?
|Answer: Cetainly! God created humor for a reason.
|posted:2010-03-10 17:22:05 |
|Chumash - tachash|
|Submitted by Ben-Zion &/Or Pessy Blum Answered by Rav Peretz Moncharsh|
|Question: If the Tachash was a "one time" creation who owned it to be able to be Torem?
|Answer: Presumably they were found wild in the Midbar and were hefker for whoever caught them first.
|posted:2010-02-21 00:11:36 |
|Chumash - 7 Mitzvot Bnei Noach|
|Submitted by Amanda Answered by Rabbi Shaul Rosenberg|
|Question: what are the 7 mitzvot that a non jew must keep?
|Answer: The seven laws listed by the Tosefta and the Talmud are|
1. Prohibition of Idolatry: You shall not have any idols before God.
2. Prohibition of Murder: You shall not murder. (Genesis 9:6)
3. Prohibition of Theft: You shall not steal.
4. Prohibition of Sexual Promiscuity: You shall not commit any of a series of sexual prohibitions, which include adultery, incest, bestiality and homosexual acts.
5. Prohibition of Blasphemy: You shall not blaspheme God's name.
6. Dietary Law: Do not eat flesh taken from an animal while it is still alive. (Genesis 9:4)
7. Requirement to have just Laws: Set up a governing body of law (eg Courts)
|posted:2010-01-18 17:31:58 |
|Chumash - fish in makas dam and mabul|
|Submitted by baruch Answered by Rabbi Shaul Rosenberg|
|Question: how come in the mabul when everithing was distroid the fish lived because they didn't sin buin makas dam they all dyed even that the mako was only to have blood not that they won't have fish?
|Answer: That is an excellent question. Actually this can be answered with what
the Maskil L'David says. He learns that the reason why we find that
many animals died by the Makkos - fish by Dam, frogs by the end of
Tzfardaya , cattle by Dever, the animals were afflicted with Shchin ,
killed by Barad, the first born animals died by makkos Bechoros - is
because when people sin , that causes a decline in the world causing
the animals to also sin (like by the mabul). Just like by the mabul,
the animals did not stick to their species and were therefore killed ,
so too in Mitzrayim. Since the Egyptians were steeped in Znus , this
caused the animals to have relations with other species. When Hashem
punished the Mitzriyim , he also punished the animals for this sin.
What seems interesting according to this , is that although by the
mabul the fish stuck to their own species and therefore did not die, in
Mitzrayim they did not , and therefore perished.
|posted:2009-05-13 10:17:54 |
|Chumash - torah portions|
|Submitted by Michael Borghard Answered by Rabbi Shaul Rosenberg|
|Question: why have there been double parshas the last two weeks and are there more to follow?
|Answer: The rules for deciding when to double the parshios are as follows:|
* Vayakhel-Pekudei: In a regular year, Tzav is always the Shabbos before Pesach. Most of the time, there are 24 shabbosos between Sukkos and Pesach. However, from Bereishis to Tzav there are 25 parshios. We correct this by doubling Vayakhel and Pekudei. However, in one combination ,Simchas Torah (in the Diaspora) is on Friday and Pesach is on a Sunday. Thereby a 25th Shabbos is squeezed in and there is no need to double Vayakhel and Pekudei. In a leap year, there are never double parshios before Pesach and the shabbos before is usually Metzorah, but sometimes Acharei-Mos.
* Tazria-Metzorah, Acharei Mos-Kedoshim, Behar-Bechukosai: These parshios are always doubled on regular years and never doubled on a leap year. The purpose of doubling these parshios is to ensure that Bamidbar is read before Shavuos. However, in Israel, if Pesach is on Shabbos, there are seven weeks between Pesach and Shavuos. Therefore, in such a year, only in Israel, Behar and Bechukosai are separated.
* Chukas-Balak: These parshios are doubled only in the Diaspora when Shavuos is on Friday and Shabbos to make up for the parsha that was missed because of Shavuos.
* Matos-Masei: These parshios are doubled every year, except for:
(A) a leap year where Acharei-Mos was Shabbos Hagadol;
(B) In Israel, during a leap year in which Pesach fell on Shabbos.
These parshios are doubled to ensure that Devarim is read on the Shabbos before Tisha B'Av.
* Netzavim-Vayeilech: These parshios are doubled whenever either Rosh Hashanah or Yom Kippur falls on Shabbos. In such a year, there is no Shabbos between Yom Kippur and Sukkos. Therefore, we need to double these parshios so that Ha'azinu can be read on Shabbos Shuva, so we can be ready to read V'Zos Ha'Beracha on Simchas Torah.
|posted:2009-04-03 12:55:17 |
|Chumash - Chometz In The Desert?|
|Submitted by moshe Answered by Rabbi Shaul Rosenberg|
|Answer: Actually they did arrive at Sukkos in less than 18 minutes|
Rashi states: From Ramseis to Sukkos.
[The distance between them] was 120 miles but they came there in a moment, as it is said: "And I carried you on eagles' wings."
|posted:2009-03-31 06:26:31 |
|Chumash - Shabbos Masculine or Feminine?|
|Submitted by Charles Morris Answered by Rabbi Shaul Rosenberg|
|Question: In sidra Aharemot sabbath is described as Hi feminine. In Emor it is described as Hu (masculine). Please explain.
|Answer: Your question is asked by the Meshech Chochmah. He explains that on Yom
Kipper (which is the subject of the pesukim you quoted), one has to
refrain from certain pleasures that he indulges in throughout the rest
of the year. For example, one may not eat, drink, smear, wear leather
shoes or have marital relations. This is all derived from the word
"Shabboson" which means to rest from that which you have been doing
during the rest of the year. Although the Torah only said, "rest", it
left it up to the Chachamim to decide what type of rest it should be.
They decided that it should be refraining from eating, drinking etc.
Typically Yom Kipper is referred to in the Masculine (like in Parshas
Emor). The reason being, the masculine is going on the day. Since "Yom"
- day- is masculine , the Torah says "Hu". However , in Parshas
Acharei, the word. "Hee" is referring to the word "Shvisah" - rest -
which is feminine. The pasuk is saying , "Shabboson HEE Lachem" - the
type of rest on Yom Kipper which the Torah meant "HEE Lachem" - it is
dependent on YOU , the Chachomim to decide what it is.
|posted:2009-02-11 00:32:34 |
|Chumash - Land of Milk & Honey?|
|Submitted by David Pelta Answered by Rabbi Shaul Rosenberg|
|Question: Why does Torah repeatitavely use the phrase'milk and honey' when refering to the promised land.
Honey is sweet even if it is date honey.
Milk is nourishing even if we look upon it as maternal bounty.
Nevertheless there are many other basic needs that might have been used to describe the land. Bread, oil, fruit. domestic animals?
Am I missing a deeper significance of this phrase
|Answer: Your question has also been bothering me. I have found in Sefer Ksav ViHaKabalah an interesting insight. He says that Eretz Yisroel is known as Zavas Chalav Udevash, because the Torah is contrasting it with Mitzrayim. Although the land of Mitzrayim had many positive attributes as the pasuk says, "KiGan Hashem KiEretz Mitzrayim" (Parshas Lech Licha), it was not plentiful in the category of grazing and fruits. Therefore when praising Eretz Yisroel to the Yotzai Mitzrayim, we tell them that this land is bountiful in pastures (which is represented by Zavas Chalav) and bountiful with fruit as represented by Devash – honey from dates and figs. – As Rashi says in Parshas Bo – 13, 5 – "Milk flowing from the goats (they had good milk because their grazing was good) and Honey from the figs and dates".
|posted:2009-01-18 00:50:09 |
|Chumash - How Bnei Merari transport Amudim ?|
|Submitted by anonymous Answered by Rabbi Shaul Rosenberg|
|Question: How did the Bnei Merari transport the Amudim (of the Mosach & the Kalei hachotzeir)the adonim (of all the amudim & kerashim), the tabois of the kerashim?From the surface of the sugya in hazorek , it seems that the four wagons were used exclusively for the 48 kerashim.Also, were the wagons & oxen Kodhsei bedek habayis ? The Torah calls it Korban.From Rashi & Or Hachim it seems that the Nesiim were not Makdish, especiallyfrom the Or hachayim who writes that they did not come into Reshus Moshe untilHashem revealed to him the use of the agolos & oxen.I hope I will get an answer before this Parsha comes again,Gut Yom Tov|
Concerning your first question the Daas Zekainim MiBaalai HaTosfos (Parshas Terumah 25:5) proves that the Atzai Shittim were very light wood, since the 8 bulls given to the Bnai Merrari were able to carry the 48 Kerashim,
and their Adanim, the Amudim and Adanim of the courtyard ,the 9 Amudim of the Mishkan and their Adanim.
How this fits with the Gemorrah in Shabbos which seems to say that only the Kerashim and Adanim were on the wagons, has been bothering me for years.
I am not sure what the question is. Why can't it be Kadshai Bedek HaBayis according to Rashi and Ohr HaChaim ? Even if Moshe did not want to take them right away? The Ramban does use the words "Korban L'Bedek HaBayis"
|posted:2008-06-06 00:38:57 |
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