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.
Sunday, December 23, 2012
במדבר פרק יב
In his usual fashion, Abravanel asks a number of questions on Perek Yud Bet:
Abravanel proposes two ways to view the Lashon Hara of Miriam and Aharon (Abravanel assumes that Isha Kushit refers to Tzipporah):
1. Chazal's approach: When the na'ar came and told Moshe that Eldad and Meidad were getting nivuah in the machane, Miriam was sitting with Tzipporah. Tzipporah heard this and exclaimed that she felt bad for the wives of Eldad and Meidad, for she knew that when Moshe got nivuah, he had to separate from her. Tzipporah felt bad for the wives of Eldad and Meidad who supposedly would have to do the same. The lashon hara that Miriam (and Aharon) was (were) speaking was about Moshe's relationship with Tzipporah.
2. Ran's approach: Miriam and Aharon thought that initially, Moshe was so involved in leading the people that he did not have time to be with his wife, and for this Miriam and Aharon judged him favorably. However, now that Moshe has been given the 70 zikeinim and his load has been lightened, they assume that he has time to be with his wife. Miriam (and Aharon) was (were) talking about how had not done so.
Abravanel gives three possible reasons for which Moshe separated from his wife (1 or all 3 of these reasons are correct, according to the Abravanel):
A. Tzipporah was from Kush, and therefore she had dark skin. Moshe did not like that she had dark skin, and therefore he separated from her.
B. As a navi, Moshe needed to be ready at all times to get nevuah. Therefore, he had to separate from his wife.
C. In what in Moshe's nature to refrain from relations with his wife.
Abravanel says that Miriam was punished (and Aharon was not) because she was more obscene in her discussion of Moshe and Tzipporah.
In Abravanel's usual fashion, he lays out many questions and answers on this perek and quotes the approaches of multiple mifarshim in a number of his answers. It is unclear from the text of his commentary which answer he favors- Chazal's or the Ran's. Each approach deals with a smichut haparshiyot. The midrash deals with the smichut haparshiyot between this story and the story of Eldad and Meidad, while the Ran's approach deals with the smichut haparshiyot between this story and the appointment of the Shivim Zikeinim. While Chazal's approach does address the connection between Isha Kushit and the actual lashon hara of Miriam (and Aharon), namely that Miriam (and Aharon) was (were) exclaiming that they too got nivuah but did not separate from their spouses, the Ran's approach does not directly address what Miriam (and Aharon) actually said.
Saturday, November 10, 2012
במדבר פרק ה
אברבנאל asks nine questions on פרק ה of ספר במדבר:
Within his answers to these questions, אברבנאל quotes a מדרש (beginning with "ובמדרש"):
The מדרש explains that those who are not permitted to enter the מחנות represent the three עברות for which בנ"י will be exiled from ארץ ישראל. The צרוע represents one who has committed the sin of עבודת כוכבים, the זב represents one who has committed the sin of גילוי עריות, and the טמא לנפש represents one who has committed the sin of שפיכות דמים. Since at this point, the nation is heading straight into the land, now is the time for them to purify the camps. What better what to do so than to purify it the way א"י is supposed to be purified? Since these three sins are the ones that will cause a member of the nation to be exiled from the land, these three types of people should also be exiled from the camps in the מדבר.
It is difficult to pinpoint exactly which question אברבנאל is addressing with this מדרש, but it seems like this explanation serves as one answer to his first question regarding why this law is placed here instead of in ספר ויקרא. Since this law is relevant to entrance into the א"י and the way in which the nation prepares for that event, the law is placed right before the nation is supposed to begin their journey into the land.
Saturday, November 3, 2012
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