R' Schimmel, test 1, sem 1 Flashcards
א: וַיְהִ֤י הָעָם֙ כְּמִתְאֹ֣נְנִ֔ים רַ֖ע בְּאָזְנֵ֣י יְהֹוָ֑ה וַיִּשְׁמַ֤ע יְהֹוָה֙ וַיִּ֣חַר אַפּ֔וֹ וַתִּבְעַר־בָּם֙ אֵ֣שׁ יְהֹוָ֔ה וַתֹּ֖אכַל בִּקְצֵ֥ה הַמַּֽחֲנֶֽה:
ב: וַיִּצְעַ֥ק הָעָ֖ם אֶל־משֶׁ֑ה וַיִּתְפַּלֵּ֤ל משֶׁה֙ אֶל־יְהֹוָ֔ה וַתִּשְׁקַ֖ע הָאֵֽשׁ
ג: וַיִּקְרָ֛א שֵֽׁם־הַמָּק֥וֹם הַה֖וּא תַּבְעֵרָ֑ה כִּי־בָֽעֲרָ֥ה בָ֖ם אֵ֥שׁ יְהֹוָֽה
Q1 Cemittonenim + Ra Beaznay Hashem:
why CEmittonenim? what is the evil Bnei Yisrael said in Hashem’s ear?
Rashi: they complained abt traveling for 3 days without rest but it was actually a pretext to them wanting to separate from Hashem.
Q2 Why did Bnei Yisrael complain abt something other than what they were really upset about? bc of guilt.
Q3 why did Bnei Yisrael cry to Moshe instead of to Hashem?
rashi: mashal- king and son who angered him… Bnei Yisrael recognized the distance between them and G-d so sent someone closer to speak on their behalf to recover the relationship. proof B’Y felt this distance and guilt is that they named the place which gives the event significance.
Q4 what does it mean by edges of the camp?
Rashi: Gemara: the eruv rav but shimon says could be eruv rav or leaders
if eruv rav–> because they were a negative influence and if leaders–> because they didn’t tell B’Y that their anger was displaced.
ד: וְהָֽאסַפְסֻף֙ אֲשֶׁ֣ר בְּקִרְבּ֔וֹ הִתְאַוּ֖וּ תַּֽאֲוָ֑ה וַיָּשֻׁ֣בוּ וַיִּבְכּ֗וּ גַּ֚ם בְּנֵ֣י יִשְׂרָאֵ֔ל וַיֹּ֣אמְר֔וּ מִ֥י יַֽאֲכִלֵ֖נוּ בָּשָֽׂר:
ה: זָכַ֨רְנוּ֙ אֶת־הַדָּגָ֔ה אֲשֶׁר־נֹאכַ֥ל בְּמִצְרַ֖יִם חִנָּ֑ם אֵ֣ת הַקִּשֻּׁאִ֗ים וְאֵת֙ הָֽאֲבַטִּחִ֔ים וְאֶת־הֶֽחָצִ֥יר וְאֶת־הַבְּצָלִ֖ים וְאֶת־הַשּׁוּמִֽים:
ו: וְעַתָּ֛ה נַפְשֵׁ֥נוּ יְבֵשָׁ֖ה אֵ֣ין כֹּ֑ל בִּלְתִּ֖י אֶל־הַמָּ֥ן עֵינֵֽינוּ
Q1 why asafsoof?
because this shows they were still a distinct group among B’Y and had not assimilated. They would still revert to old ways when going got tough and then would complain. this rationalized B’Y’s guilt about complaining because when someone does something wrong, guilt about doing that wrong action is in turn rationalized
Q2 why remembering Egypt in a + way? bc unhappy with the current situation
Q3 what does it mean by desired desire?
they wanted to be able to anticipate pleasure
Ramban- B’Y were unable to decide when they would eat or what they would eat. they were being fully sustained by G-d and this was scary and made them insecure.
Rashi- they became sick of the routine and felt they needed variety
ז: וְהַמָּ֕ן כִּזְרַע־גַּ֖ד ה֑וּא וְעֵינ֖וֹ כְּעֵ֥ין הַבְּדֹֽלַח
ח: שָׁ֩טוּ֩ הָעָ֨ם וְלָֽקְט֜וּ וְטָֽחֲנ֣וּ בָֽרֵחַ֗יִם א֤וֹ דָכוּ֙ בַּמְּדֹכָ֔ה וּבִשְּׁלוּ֙ בַּפָּר֔וּר וְעָשׂ֥וּ אֹת֖וֹ עֻג֑וֹת וְהָיָ֣ה טַעְמ֔וֹ כְּטַ֖עַם לְשַׁ֥ד הַשָּֽׁמֶן:
ט: וּבְרֶ֧דֶת הַטַּ֛ל עַל־הַמַּֽחֲנֶ֖ה לָ֑יְלָה יֵרֵ֥ד הַמָּ֖ן עָלָֽיו
Q1 purpose of man?
Rambam- Man taught about extremes
Devarim- teaches that we can be sustained on whatever God gives us. food can make us forget that we are not self-sufficient, but we aren’t and should not feel that we sustain ourselves. This would be forgetting Hashem’s role in the creation of food but without His role, and laws of the universe, we would have nothing.
Q2 purpose of psukim?
To show that it turns out they did have variety, just not endless variety. And in line w Rambam’s view this is actually a positive.
י: וַיִּשְׁמַ֨ע משֶׁ֜ה אֶת־הָעָ֗ם בֹּכֶה֙ לְמִשְׁפְּחֹתָ֔יו אִ֖ישׁ לְפֶ֣תַח אָֽהֳל֑וֹ וַיִּֽחַר־אַ֤ף יְהֹוָה֙ מְאֹ֔ד וּבְעֵינֵ֥י משֶׁ֖ה רָֽע:
יא: וַיֹּ֨אמֶר משֶׁ֜ה אֶל־יְהֹוָ֗ה לָמָ֤ה הֲרֵעֹ֨תָ֙ לְעַבְדֶּ֔ךָ וְלָ֛מָּה לֹֽא־מָצָ֥תִי (חסר א’) חֵ֖ן בְּעֵינֶי֑ךָ לָשׂ֗וּם אֶת־מַשָּׂ֛א כָּל־הָעָ֥ם הַזֶּ֖ה עָלָֽי:
lemishpachtav?
Rashi 1: this is a protest. families gathered in public to make complaints known.
Rashi 2: either crying to families –publicizing upset or crying FOR families-crying bc could no longer have sexual relations w families–> common theme is pleasure so this is not random
יא: וַיֹּ֨אמֶר משֶׁ֜ה אֶל־יְהֹוָ֗ה לָמָ֤ה הֲרֵעֹ֨תָ֙ לְעַבְדֶּ֔ךָ וְלָ֛מָּה לֹֽא־מָצָ֥תִי (חסר א’) חֵ֖ן בְּעֵינֶי֑ךָ לָשׂ֗וּם אֶת־מַשָּׂ֛א כָּל־הָעָ֥ם הַזֶּ֖ה עָלָֽי:
יב: הֶאָֽנֹכִ֣י הָרִ֗יתִי אֵ֚ת כָּל־הָעָ֣ם הַזֶּ֔ה אִם־אָֽנֹכִ֖י יְלִדְתִּ֑יהוּ כִּֽי־תֹאמַ֨ר אֵלַ֜י שָׂאֵ֣הוּ בְחֵיקֶ֗ךָ כַּֽאֲשֶׁ֨ר יִשָּׂ֤א הָֽאֹמֵן֙ אֶת־הַיֹּנֵ֔ק עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁ֥ר נִשְׁבַּ֖עְתָּ לַֽאֲבֹתָֽיו:
יג: מֵאַ֤יִן לִי֙ בָּשָׂ֔ר לָתֵ֖ת לְכָל־הָעָ֣ם הַזֶּ֑ה כִּֽי־יִבְכּ֤וּ עָלַי֙ לֵאמֹ֔ר תְּנָה־לָּ֥נוּ בָשָׂ֖ר וְנֹאכֵֽלָה:
יד: לֹֽא־אוּכַ֤ל אָֽנֹכִי֙ לְבַדִּ֔י לָשֵׂ֖את אֶת־כָּל־הָעָ֣ם הַזֶּ֑ה כִּ֥י כָבֵ֖ד מִמֶּֽנִּי
טו: וְאִם־כָּ֣כָה | אַתְּ־עֹ֣שֶׂה לִּ֗י הָרְגֵ֤נִי נָא֙ הָרֹ֔ג אִם־מָצָ֥אתִי חֵ֖ן בְּעֵינֶי֑ךָ וְאַל־אֶרְאֶ֖ה בְּרָֽעָתִֽי:
Q1 why does he say he’d rather die?
Sforno: if people will benefit from my death and form a new, better relationship with a different leader, I am prepared to die. –> Moshe did not care about honor or glory. This whole thing was not an issue of ego. It was about being willing to step aside for the good of the nation.
Q2 Rashi: you should’ve told me: Hashem had told him many different cautionary terms but not that he’d have to carry them like a mother nursing a baby.
Q3: what’s w this relationship? intense dependence because Moshe is their connection to G-d and their law-giver. Intense love comes with intense hate as outlined by mount Sinai during Shemot; emotional ambivalence. We need physical and nonphysical to piece together a reality.
What do the psukim teach about relationships with leaders?
yud aleph shows it was hard on a practical level and in next psukim, also on a psychological level. Moshe took on both types of relationships.
טז: וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה אֶסְפָה־לִּ֞י שִׁבְעִ֣ים אִישׁ֘ מִזִּקְנֵ֣י יִשְׂרָאֵל֒ אֲשֶׁ֣ר יָדַ֔עְתָּ כִּי־הֵ֛ם זִקְנֵ֥י הָעָ֖ם וְשֹֽׁטְרָ֑יו וְלָֽקַחְתָּ֤ אֹתָם֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וְהִתְיַצְּב֥וּ שָׁ֖ם עִמָּֽךְ:
יז: וְיָֽרַדְתִּ֗י וְדִבַּרְתִּ֣י עִמְּךָ֘ שָׁם֒ וְאָֽצַלְתִּ֗י מִן־הָר֛וּחַ אֲשֶׁ֥ר עָלֶ֖יךָ וְשַׂמְתִּ֣י עֲלֵיהֶ֑ם וְנָֽשְׂא֤וּ אִתְּךָ֙ בְּמַשָּׂ֣א הָעָ֔ם וְלֹֽא־תִשָּׂ֥א אַתָּ֖ה לְבַדֶּֽךָ:
יח: וְאֶל־הָעָ֨ם תֹּאמַ֜ר הִתְקַדְּשׁ֣וּ לְמָחָר֘ וַֽאֲכַלְתֶּ֣ם בָּשָׂר֒ כִּ֡י בְּכִיתֶם֩ בְּאָזְנֵ֨י יְהֹוָ֜ה לֵאמֹ֗ר מִ֤י יַֽאֲכִלֵ֨נוּ֙ בָּשָׂ֔ר כִּי־ט֥וֹב לָ֖נוּ בְּמִצְרָ֑יִם וְנָתַ֨ן יְהֹוָ֧ה לָכֶ֛ם בָּשָׂ֖ר וַֽאֲכַלְתֶּֽם:
יט: לֹ֣א י֥וֹם אֶחָ֛ד תֹּֽאכְל֖וּן וְלֹ֣א יוֹמָ֑יִם וְלֹ֣א | חֲמִשָּׁ֣ה יָמִ֗ים וְלֹא֙ עֲשָׂרָ֣ה יָמִ֔ים וְלֹ֖א עֶשְׂרִ֥ים יֽוֹם:
Q1 why’d G-d give B’Y the meat?
so that they would learn that the fantasy of something is never the reality of it.
Q2 what’s with the weird numbering?
to show the psychology that the more we have, the more we want.
Q3 what is meant by they have to prep?
they are being told in advance that this is a punishment because otherwise, they might think they’re just getting what they want.
Q4 how does this system differ from the one Jethro sparked? this is a split of emotional dependence, not a court system.
כאוַיֹּ֘אמֶר֘ משֶׁה֒ שֵׁשׁ־מֵא֥וֹת אֶ֨לֶף֙ רַגְלִ֔י הָעָ֕ם אֲשֶׁ֥ר אָֽנֹכִ֖י בְּקִרְבּ֑וֹ וְאַתָּ֣ה אָמַ֗רְתָּ בָּשָׂר֙ אֶתֵּ֣ן לָהֶ֔ם וְאָֽכְל֖וּ חֹ֥דֶשׁ יָמִֽים:
כבהֲצֹ֧אן וּבָקָ֛ר יִשָּׁחֵ֥ט לָהֶ֖ם וּמָצָ֣א לָהֶ֑ם אִ֣ם אֶת־כָּל־דְּגֵ֥י הַיָּ֛ם יֵֽאָסֵ֥ף לָהֶ֖ם וּמָצָ֥א לָהֶֽם:
כגוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה הֲיַ֥ד יְהֹוָ֖ה תִּקְצָ֑ר עַתָּ֥ה תִרְאֶ֛ה הֲיִקְרְךָ֥ דְבָרִ֖י אִם־לֹֽא:
Q1 Is Moshe doubting Hashem’s ability?
Rashi: Gemara: Rabbi Akiva: yes. we know that from oomatzah like when people were being asked if they had enough to buy the slave. Also, people are not supposed to believe things to be impossible, rather as though they just do not have the knowledge to understand how it could be possible. but anyways a punishment is not revealed to us because it was done in private as opposed to the rock, which was done in public.
Ramban: yes. BUT His ability to bring the meat within natural law. We know this because miracles are only reserved for extreme situations, while this is a normal one. If it was not a miraculous occurrence, it must have occurred within natural means. how?
Q1A if miracles demote G-d’s presence, why does G-d commit any? because if He didn’t we might mistakenly believe in Aristotle’s god of infinite regression alongside nature, or in Spinoza’s which is that God IS nature, a pantheistic point of view.
לא: וְר֜וּחַ נָסַ֣ע | מֵאֵ֣ת יְהֹוָ֗ה וַיָּ֣גָז שַׂלְוִים֘ מִן־הַיָּם֒ וַיִּטּ֨שׁ עַל־הַמַּֽחֲנֶ֜ה כְּדֶ֧רֶךְ י֣וֹם כֹּ֗ה וּכְדֶ֤רֶךְ יוֹם֙ כֹּ֔ה סְבִיב֖וֹת הַמַּֽחֲנֶ֑ה וּכְאַמָּתַ֖יִם עַל־פְּנֵ֥י הָאָֽרֶץ:
proof of Ramban’s theory of miracles bc references natural processes which indicate Hashem brought the meat through natural means.
א: וַתְּדַבֵּ֨ר מִרְיָ֤ם וְאַֽהֲרֹן֙ בְּמשֶׁ֔ה עַל־אֹד֛וֹת הָֽאִשָּׁ֥ה הַכֻּשִׁ֖ית אֲשֶׁ֣ר לָקָ֑ח כִּֽי־אִשָּׁ֥ה כֻשִׁ֖ית לָקָֽח:
ב: וַיֹּֽאמְר֗וּ הֲרַ֤ק אַךְ־בְּמשֶׁה֙ דִּבֶּ֣ר יְהֹוָ֔ה הֲלֹ֖א גַּם־בָּ֣נוּ דִבֵּ֑ר וַיִּשְׁמַ֖ע יְהֹוָֽה:
Q1 what were they talking about?
Rashi: the conversation was about how Tziporrah and Moshe had separated and were no longer living together.
Q1A why doesn’t the Torah openly reveal that they had separated? because then it would seem like God disapproves of sexuality and that abstinence puts one on a higher level- which is not the case. It’s hidden through the repetition to protect the unlearned reader from misunderstanding.
Why is she called Eesha Cushy?
- It’s part of the Torah being enigmatic.
- Rashi: to show her beauty was as objective as the skin color of a Cushite. The reason for the separation had nothing to do with her.
ג: וְהָאִ֥ישׁ משֶׁ֖ה עָנָ֣יו (כתיב ענו) מְאֹ֑ד מִכֹּל֙ הָאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָֽאֲדָמָֽה
Why is this pasuk here? it seems random. To show that speaking Lashon Hara is inherently wrong. It has nothing to do with how the other person would react to what is being said. Furthermore, it is wrong because it is self-deprecative. It distracts us from our own flaws, objectivity and therefore, from honesty with ourselves and the improvement of ourselves.
