hebrew
1)

What is the significance of the backward-facing 'Nunin', one before the two current Pesukim, and one after them?

1.

Rashi #1: They serve as markers, to indicate that this Parshah does not really belong here, 1 and the Torah only inserted it here in order to break between two punishments. 2

2.

Rashi #2 (in Shabbos, 116a): The Torah places these two Pesukim in parentheses, a sign that they form an independent Sefer, 3 dividing the Torah into seven Sefarim.,as it says in Mishlei (9:1) "Chatzvah Amudehah Shiv'ah".


1

Riva: This belongs 50 Parshiyos earlier after 2:17, which explains why the hint appears in the form of 'Nunin' (its Gematriya is 50) pointing backwards. Moshav Zekenim

2)

Rashi (Shabbos, 116a) writes that these two Pesukim form a Sefer. How can such a short Parshah be considered a Sefer?

1.

Yadayim (3:5): A Megilah (parchment) that contains at least eighty-five letters - like the Parshah of "va'Yhi bi'Nso'a ha'Aron" - is Metamei the hands. 1


1

See Torah Temimah and Ba'al ha'Turim.

3)

Rashi writes that the 'Nunin' separate between two punishments. What are the two punishments?

1.

Rashi (in Shabbos, 116a): (a) The desire to eat meat. 1 (b) The Mis'onenim.

2.

Ramban (citing a Midrash 2 ): In fact, there are three punishments - (a) They left Har Sinai joyfully, like a child running away from school, 3 (b) The Mis'onenim, and (c) The desire for meat. And the 'Nunin' serve as a break, to avoid writing three consecutive punishments, thereby creating a Chazakah.

3.

Riva: (a) They left Har Sinai, like a child running away from school 4 . (b) The Mis'onenim, who complained about [lack of] meat. 5


1

Ramban: Both of these are after the Nunim! Perhaps Rashi holds that when leaving Har Sinai, they intended to complain about meat, just it was written later. There is no basis for this. (Refer to 10:35:3:3* - PF.)

2

Yalkut Shimoni 729: Moshe told them to go one day, and they went three days.

3

Ramban: Chazal refer to it as a punishment - despite the fact that no punishment is mentioned in the Pasuk - because, apparently, if not for this sin, Hashem would have taken them straight into Eretz Kena'an. Rosh - Bnei Yisrael went back eight journeys, and Hashem killed many of them.

4

Rosh: This was lest Hashem command them more Mitzvos.

5

Verses 11:1-3 say that the Am complained [an unspecified complaint], and Hashem burned some people, and verse 4 begins the complaint about meat. Perhaps Riva learns from "His'avu" (11:4), that this was before (the fire, and explains the complaint). If it were after, it would have said "va'Yis'avu"! Refer to Bereishis 4:1:1:1. (PF)

4)

When is "va'Yhi bi'Nso'a ha'Aron" referring to?

1.

Rashi (9:18): It is referring to each time that Yisrael traveled. 1

2.

Seforno: It is referring to, what ought to have been the last time they broke camp before entering Eretz Kena'an. 2


1

Refer to 10:35:1:1*.

2

Refer to 10:35:5:3.

5)

What are the implications of the words "Kumah Hashem ... "?

1.

Rashi #1: Since the Aron traveled three days ahead of Machaneh Yisrael, Moshe would announce 'Stop Hashem and wait for us! Don't distance Yourself any more!'

2.

Rashi #2: Refer to 9:18:1:1.

3.

Seforno: Had Yisrael not sinned by the Eigel, they would have entered Eretz Kena'an without a fight; and in that vein Moshe prayed for the enemy to scatter and flee before Hashem.

4.

Rashbam: Moshe declared this with reference to the Shechinah, that was about to move off the lid of the Aron.

5.

Targum Yonasan: When the time came to travel, and the Cloud folded (and gathered above the camp of Yehudah), it did move until Moshe prayed and said "Kumah Hashem", and asked Hashem to display His anger against the enemy. 1


1

Refer to 10:35:6:3.

6)

What are the connotations of the Pasuk "v'Yafutzu Oyvecha v'Yanusu Mesan'echa Mipanecha"?

1.

Rashi: The former constitutes a Tefilah that the enemy that has gathered together should scatter 1 ; the latter, a prayer that those who pursue Yisrael should flee.

2.

Seforno: Refer to 10:35:5:3 - And he prayed that the enemy should flee their cities for fear that Yisrael would come and wipe them out.

3.

Targum Yonasan: Refer to 10:35:5:5. Moshe prayed that the enemies of Hashem's nation should scatter before His anger and that they should not have a leg on which to stand.


1

Da'as Zekenim, Hadar Zekenim: Even two who come to attack Yisrael will not remain together. If they come, they should flee, and not rise again. This is Tefilas ha'Derech!

7)

Bearing in mind that the Torah is referring to the enemies of Yisrael, why did Moshe say (Oyvecha and) "Mesan'echa" with reference to Hashem?

1.

Rashi: Because whoever hates Yisrael, hates the One who created the world. 1


1

Rashi: As the Pasuk in Tehilim indicates. See also Targum Yonasan, who translates "Oyvecha" and "Mesan'echa" as 'the enemies and haters of Your people'.

8)

Why does it say "bi'Nso'a ha'Aron", and not bi'Nso'a Nos'ei ha'Aron?

1.

Moshav Zekenim, citing R. Eliezer of Garmaiza: The Aron carried itself. Even though it says "Nos'ei Aron" (Devarim 31:25), it means that they appeared to carry it.

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