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|
|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 - Moshe in Eretz Yisroel?|
|Submitted by shmuel Answered by Rabbi Shaul Rosenberg|
|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 - kosher animal|
|Submitted by jascha Answered by Rabbi Shaul Rosenberg|
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|
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 - tachash|
|Submitted by Ben-Zion &/Or Pessy Blum Answered by Rav Peretz Moncharsh|
|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 - fish in makas dam and mabul|
|Submitted by baruch Answered by Rabbi Shaul Rosenberg|
|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|
|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|
|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|
|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 |
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