Here is one of Abravanel's questions and answers on Bamidbar Perek Chuf:
#3
Q: Why is Aharon punished by not being allowed to enter Israel is he did not join Moshe in either hitting the rock or speaking angrily with Bnei Yisrael? Why is Aharon seemingly punished for what Moshe did?
A: Aharon is mentioned here as being punished because both were punished for their sins with death in the Midbar, but Aharon had no part in this sin.
Analysis: I don't fully understand Abravanel's answer. If Aharon was not punished for this sin, then why does he die in the Midbar?
Friday, January 4, 2013
Thursday, January 3, 2013
Bamidbar Perek Yud Tet
Here are some of Abravanel's questions and answers on Bamidbar Perek Yud Tet:
#2
Q: Why does this Torah not say "Vaya'asu Kein Bnei Yisrael Ka'asher Tzivah Hashem Otam BiYad Moshe" or "Vaya'as Kein Elazar Ka'asher Tzivah Eilav Moshe" or some other type of language that the Torah usually uses after commanding Bnei Yisrael to do a mitzvah like this?
A: This language is not used here because although the commandment is given here, the actual mitzvah is not performed. The mitzvah was performed years earlier and is only mentioned here to remind Moshe and Aharon that what they did with the Parah back then in what they should do in the future as well.
Analysis: I think that this answer by the Abravanel is very pshat-based, and thus I find it to be compelling.
#4
Q: Why does the parah have to be female instead of male? If it is supposed to be an atonement for the sin of the Egel HaZahav, it should be male and not female. And why does it have to me a red cow? On Yom Kippur we have a cow that is supposed to atone for our sins and the color is not specified.
A: The cow is supposed to represent the nation and the nation is called a rebellious female cow, so therefore the Parah Adumah is female. The cow is red to symbolize the strength of Am Yisrael, like is stated in a verse in Shir HaShirim, which signifies that Bnei Yisrael will go on to conquer Eretz Yisrael.
Analysis: Abravanel's approach here is fairly compelling based on the other sources he brings up to back up his positions.
#2
Q: Why does this Torah not say "Vaya'asu Kein Bnei Yisrael Ka'asher Tzivah Hashem Otam BiYad Moshe" or "Vaya'as Kein Elazar Ka'asher Tzivah Eilav Moshe" or some other type of language that the Torah usually uses after commanding Bnei Yisrael to do a mitzvah like this?
A: This language is not used here because although the commandment is given here, the actual mitzvah is not performed. The mitzvah was performed years earlier and is only mentioned here to remind Moshe and Aharon that what they did with the Parah back then in what they should do in the future as well.
Analysis: I think that this answer by the Abravanel is very pshat-based, and thus I find it to be compelling.
#4
Q: Why does the parah have to be female instead of male? If it is supposed to be an atonement for the sin of the Egel HaZahav, it should be male and not female. And why does it have to me a red cow? On Yom Kippur we have a cow that is supposed to atone for our sins and the color is not specified.
A: The cow is supposed to represent the nation and the nation is called a rebellious female cow, so therefore the Parah Adumah is female. The cow is red to symbolize the strength of Am Yisrael, like is stated in a verse in Shir HaShirim, which signifies that Bnei Yisrael will go on to conquer Eretz Yisrael.
Analysis: Abravanel's approach here is fairly compelling based on the other sources he brings up to back up his positions.
Wednesday, January 2, 2013
Bamidbar Perek Daled
Here are some of Abravanel's questions and answers on Bamidbar Perek Daled:
#1
Q: Why does Hashem command Moshe to count Kahat before counting Gershon if Gershon is the bichor? One would think that they would be counted in the proper order.
A: Kahat, Gershon and Mirari are not counted here according to their birth order, but rather according to their jobs. Since Mishpachat Kahat was in charge of carrying the Aron and its accompanying keilim, they are listed first. When the Livi'im ages 1 month and up were counted, they were counted according to the birth order: Gershon, then Kahat, and then Mirari because that count was not done according to jobs. This count, however, is according to jobs and this Kahat is counted first. The question then becomes: why is Kahat given this job? Shouldn't Gershon receive it since he is the bichor? The answer is that this question is the same as asking why Shevet Levi was chosen for the Avodat HaKodesh- because Moshe and Aharon were from Shevet Levi. Here too, Kahat is chosen for this special job because Kahat was the father of Amram (grandfather of Moshe and Aharon). Mishpachat Kahat was chosen in order to give kavod to the families of Moshe and Aharon. Here, Kahat is mentioned first for the kavod of Moshe and Aharon, and then Gershon because they were in charge of the curtains, etc. and finally Mirari who was in charge of the poles and pillars of the mishkan.
Analysis: I find Abravanel's analysis to be fairly compelling. Abravanel is clearly paying close attention to the pshat here when he gives his answer re: counting according to jobs, because he notices that the families of Livi'im are counted according to birth order when all Levites ages 1 month and up are counted, but are not counted according to birth order here when their respective jobs are listed. Upon further inspection, it becomes clear that the order in this perek is based on the level of importance of the given jobs.
#2
Q: Why does Hashem command both Moshe and Aharon to count Bnei Kahat, command only Moshe to count Bnei Gershon, and command neither to count Bnei Mirari?
A: Hashem commands both Moshe and Aharon with regard to counting Bnei Kahat because Aharon and his sons had to come and cover the keilim carried by Kahat first. This is also the reason that their is unique language by the counting of Kahat- their job was particularly dangerous in that they dealt with the Aron HaKodesh, and thus Aharon is also commanded with regard to Kahat. When it comes to Gershon and Mirari, there is no danger as their is by Kahat, and therefore only Moshe is commanded to count.
Analysis: Although I find this approach to be compelling, I notice that Abravanel does not touch on why neither Moshe or Aharon is commanded to count Bnei Mirari.
#1
Q: Why does Hashem command Moshe to count Kahat before counting Gershon if Gershon is the bichor? One would think that they would be counted in the proper order.
A: Kahat, Gershon and Mirari are not counted here according to their birth order, but rather according to their jobs. Since Mishpachat Kahat was in charge of carrying the Aron and its accompanying keilim, they are listed first. When the Livi'im ages 1 month and up were counted, they were counted according to the birth order: Gershon, then Kahat, and then Mirari because that count was not done according to jobs. This count, however, is according to jobs and this Kahat is counted first. The question then becomes: why is Kahat given this job? Shouldn't Gershon receive it since he is the bichor? The answer is that this question is the same as asking why Shevet Levi was chosen for the Avodat HaKodesh- because Moshe and Aharon were from Shevet Levi. Here too, Kahat is chosen for this special job because Kahat was the father of Amram (grandfather of Moshe and Aharon). Mishpachat Kahat was chosen in order to give kavod to the families of Moshe and Aharon. Here, Kahat is mentioned first for the kavod of Moshe and Aharon, and then Gershon because they were in charge of the curtains, etc. and finally Mirari who was in charge of the poles and pillars of the mishkan.
Analysis: I find Abravanel's analysis to be fairly compelling. Abravanel is clearly paying close attention to the pshat here when he gives his answer re: counting according to jobs, because he notices that the families of Livi'im are counted according to birth order when all Levites ages 1 month and up are counted, but are not counted according to birth order here when their respective jobs are listed. Upon further inspection, it becomes clear that the order in this perek is based on the level of importance of the given jobs.
#2
Q: Why does Hashem command both Moshe and Aharon to count Bnei Kahat, command only Moshe to count Bnei Gershon, and command neither to count Bnei Mirari?
A: Hashem commands both Moshe and Aharon with regard to counting Bnei Kahat because Aharon and his sons had to come and cover the keilim carried by Kahat first. This is also the reason that their is unique language by the counting of Kahat- their job was particularly dangerous in that they dealt with the Aron HaKodesh, and thus Aharon is also commanded with regard to Kahat. When it comes to Gershon and Mirari, there is no danger as their is by Kahat, and therefore only Moshe is commanded to count.
Analysis: Although I find this approach to be compelling, I notice that Abravanel does not touch on why neither Moshe or Aharon is commanded to count Bnei Mirari.
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