YUTorah on parshas Shelach

Audio Shiurim on Shelach Rabbi Asher Brander: The deep connection between the Meraglim and Nesachim Rabbi Chaim Brovender: Challa and Orla Rabbi Ally Ehrman: The True Guardian Rabbi Chaim Eisenstein: Birchat Chatanim as a lesson for marriage Rabbi Aaron Feigenbaum: The Parsha of Tzitzis Rabbi Daniel Z. Feldman: The Laws of Lashon Harah Rabbi Joel Finkelstein: The Land of the Giants Rabbi Efrem Goldberg: The Secret to a Life of Meaning and Purpose – Synthesis and Integration Rabbi Eric Goldman: Do Your Mitzvos Have Kedusha? - Avoiding Nisyonos Rabbi Yehuda Goldschmidt: Think Deeply and Don't be Blinded Rabbi Yonah Gross: Judaism's Magic Words - Perspectives on The 13 Middos harachamim Rabbi Shalom Hammer: Rabbinate Business As Usual Rabbi Jesse Horn: The value of seeing yourself as a winner Rabbi Ari Kahn: Of Wine and Bread Rabbi Yisroel Kaminetsky: Appreciating Eretz Yisroel Rabbi Akiva Koenigsberg: Was the Mekoshesh Warned? Rabbi Aryeh Lebowitz: Some "Important" Mitzvos Rabbi Zev Reichman: The reason why body is greater than soul! Rabbi Michael Rosensweig: Was the land's reconnaissance doomed to fail or doomed through failure? Rabbi Larry Rothwachs: Unpaid Debts Mrs Ilana Saks: Capturing Calev Rabbi Hershel Schachter: What was the sin of the spies? Rabbi Dr. Jacob J Schacter: What was the sin of the spies? Rabbi Baruch Simon: Limudim Bi'hiskadmus HaAdam Rabbi Joseph B. Soloveitchik: The Sin of Miriam and the Spies Rabbi Reuven Spolter: One Chance to Save the World Rabbi Moshe Stav: חטא המרגלים Rabbi Elly Storch: From the Perspective of the Meraglim Rabbi Moshe Taragin: The Grasshoppers!!! Rabbi Michael Taubes: Tallis For Married Men Only Rabbi Mordechai Torczyner: Meraglim: Who was at fault? Rabbi Moshe Tzvi Weinberg: Meraglim and Bein Hamitzarim: The Avodah of Elevating the Mundane Rabbi Andi Yudin: Climbing the Ladder Rabbi Ari Zahtz: When Was Yehoshuas Name Changed Articles on Shelach Rabbi Solomon Drillman: The Connection between Meraglim, Libations and Challa Rabbi Meir Goldwicht: The Problem of Sending the Spies Rabbi Avraham Gordimer: The Heresy of Lashon Hara Rabbi Dovid Gottlieb: Miriam and the Meraglim Rabbi Maury Grebenau: A Moral Code Rabbi Mordechai Greenberg: שבחה של ארץ ישראל Rabbi Josh Hoffman: Raid!!! Rabbi Yitzchak Korn: Roots of the Spies' Wrongdoing Rabbi Avigdor Nebenzahl: U-re-item Oto Rabbi Eli Baruch Shulman: Challah as an answer to the Meraglim YU-Torah miTzion Toronto Kollel: Toronto Torah Haftorah Shiurim on Shelach Rabbi Hanan Balk: The Rectification of the Sin of the Spies Rabbi Avraham Rivlin: מן השיטים Rabbi Gidon Rothstein : Haftorah Parashat Shelach Mrs. Shira Smiles: Rachav - Redefined Role Rabbi Jeremy Wieder: Laining for Parshat Shelach See all shiurim on YUTorah for Parshat Shelach

New This Week Am I obligated to give to every collector when davening in a sh'teibel? Rabbi Eli Belizon iDaven: Tefillah in the 21st Century Rabbi Reuven Brand Hilchos Bishul Akum Rabbi Avishai David The metamorphasis of Rav Shimon Bar Yochai Rabbi Ari Kahn The Halachos of Inheritance & Wills for Women Rabbi Uri Orlian Are Cosmetic tattoos allowed? Rabbi Eli Ozarowski How does one define 'success' in learning Torah? Rabbi Hershel Schachter Medical Halakhah: Abortion Rabbi Dr. David Shabtai Shiva for Non Observant Relatives Rabbi Baruch Simon Rav Kook on Vegetarianism Rabbi Tzvi Sinensky Items Instituted by Chazal that did not Spread Throughout Klal Yisrael Rabbi Zvi Sobolofsky Business Ethics: Cancelling an Appointment Rabbi Mordechai Torczyner

posts so far for parashat Shelach

2012

1. Shelach sources -- further improved.

2. The large samach, because the spies were 60 cubits tall -- So Rav Chaim Kanievksy. I offer that it is enlarged because the word וַיַּהַס is an onomatopoeia.

3. Running commentary on parashat Shelach, part one and two.

4. YUTorah on parshas Shlach.

5. A trup tutorial: kadma vs. pashta -- How to distinguish between the melech and mesharet. Why the pashta will sometimes be repeated in a word. And in an interesting instance, where the pashta is not repeated, what that means in terms of stress. I argue with Chelek HaDikduk. Or perhaps I don't.

6. How to translate יוֹרִשֶׁנָּה. Should we emend Onkelos? Take II -- Chelek HaDikduk explains why the Teimanim will disregard Rashi and preserve their reading of Onkelos, as יוֹרְתִנַּהּ. I agree, but take slight exception. Is Rashi setting out to emend the text, or to justify what he believes is the only extant reading of the Targum? I first addressed the girsa issue in Onkelos last year.

2011

1. The mercha kfula in parshas Shmini -- How shall we account for it? Is it conjunctive or disjunctive? This is relevant because there is an instance of a mercha kefula in Shlach as well.
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2. Who said 'I am the LORD'?  A silly change in Divine appellation, by Samaritan scribes, at the start of Vaera. And after mentioning that modification, I note another extremely silly change, or Yehoshua bin Nun's name in the list of spies in parshat Shlach.
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3. Shlach sources - 2011 edition -- further improved and expanded. For example, many more meforshei Rashi.
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4. Shadal's resolution regarding who initiated the sending of scouts -- indeed, they asked first. And Hashem allowed it for Shadal's resolution regarding who initiated the sending of scouts Moshe's benefit, as well as a pretext so as to cause the Jews to learn in kollel for forty years.
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5. How the Samaritans emend the beginning of Shlach: Is the Samaritan Targum's harmonization of the beginning of Shlach with sefer Devarim an example of Ziyuf? This is a different emendation than the one mentioned in entry #2, above.
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6. Why, according to Tg Yonatan, should the spies be swift-minded? My answer -- they shouldn't. Targum Pseudo-Yonatan has a typographical error in need of correction. That is, rather than guvrin charifin, it should read guvrin chafirin!
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7. YU Torah on parashat Shelach.
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8. Rashi's girsa of Onkelos, on יוֹרִשֶׁנָּה: While Rashi makes a diyuk in Onkelos and establishes the proper girsa in Onkelos, Shadal begs to differ. And how that makes me reevaluate Rashi and propose a different girsa in Rashi citing Onkelos.
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9. Should we translate ha'anak as singular or plural? In Onkelos, different girsaot exist. The scholars fight it out. Ohev Ger has evidence, from Targum Pseudo-Yonatan and various manuscripts of Onkelos, that it should be singular. HaMaamar and Lechem Abirim bring counter-evidence, but I don't find it persuasive.
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10. Understanding the derasha of כִּי חָזָק הוּא מִמֶּנּוּ as stronger than God -- Rashi based on a gemara understands מִמֶּנּוּ as the spies implying a lack of ability of the Almighty. But how shall we understand the derasha, based on not reading מִמֶּנּוּ but מִמֶּנּוּ, when they are pronounced the same? One can emend the gemara, as Rashi does, or one can find differences in pronunciation, based on analyses by Ibn Ezra.
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11. Resolving Rashi on חַי אָנִי. What does he say? What does he NOT say? Two statements of Rashi contradict one another. Is וְיִמָּלֵא כְבוֹד ה part of the oath or not? The first Rashi puts it in, and as a present tense verb, and the second Rashi reorganizes the verse, taking it out, and has it as a future tense verb. This leads various supercommentators to suggest emendations, but the correct one comes from Berliner, based on manuscript evidence, that the second Rashi is a later insertion, and was authored by Rabbi Yosef Kara.
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2010

1. Shelach sources -- revamped, with more than 100 meforshim on the parasha and haftorah.
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2. The trup on kol -- The trup, and nikkud, on the word kol of kol nasi bahem is evidence for Rashbam of the expression's meaning. He is right, but it is the words in the pasuk which determine this trup and nikkud.h
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3. Did Moshe really send nesiim as scouts? The differing position of Rashbam on this matter, and how it works out with the harmonization with the account in sefer Devarim.h
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4. After what was Nachal Eshkol named? After the cluster of grapes, but what about the Biblical character Eshkol? And why does it seem to be called that before they even arrived? The Gra has an interesting suggestion, which I then analyze. See also this earlier post, about dual etymology of Nachal Eshkol.
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5. How many times did the Bnei Yisrael 'test' Hashem? Ten times, some good number of times, or no times? Angering or testing?
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6. When did Moshe call Hoshea Yehoshua? On a peshat level, just when did Moshe give Yehoshua his new name? For what purpose? As per Rashi, Bechor Shor, Rashbam, and Shadal.
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7. How should we parse וּפִגְרֵיכֶם, אַתֶּם--יִפְּלוּ, בַּמִּדְבָּר הַזֶּה?  Rashi says ketargumo. What is bothering Rashi? Also, how we might differ.

2009

1. Shlach sources -- links by aliyah and perek to an online mikraos gedolos, as well as to many meforshim on the parsha and haftara.
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2. Why would Moshe send the meraglim if he knew they would sin? My own suggestion to a question posed elsewhere, based on some other Rashis.
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3. vehaAnashim asher alu imo -- explaining a masoretic note on Shelach, that there are two instances of vehaAnashim, and to remember that this one has a kadma veAzla.
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4. Why did Yehoshua send the spies? Especially given the problem which resulted from Moshe's sending of spies!
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5. Why would Moshe pray for Yehoshua and not Kalev? Rav Elyashiv has an answer, but I believe it goes against an explicit midrash or two.
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6. Was Rachav an innkeeper or a harlot? The "famous" explanation that she was an innkeeper may be the result of misreading / overreading the Targum, according to Radak. I examine all the places Targum translates zonah as pundekita and weigh it, as well as showing how Radak and Ralbag treat it.
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7. Radak is right; Rachav was a harlot. In this post, I consider one of the pundekita sources I missed, about Yiftach's mother. There, an addendum to the Targum makes it fairly explicit that pundekita means prostitute, in an explanation of the application of the name which corresponds well with Ralbag's explanation.
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8. Why does Rashi shift grasshoppers to ants? A few explanations, but I believe that the correct explanation is that he doesn't, and that by nemalim he means chagavim, since he uses that term elsewhere.
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9. Why the chirik in bin Nun? A cute answer, involving borrowing of dots...
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10. Who in the world is Nun? And I am not just saying "Yehoshua's father"...

2008

1. From Shadal's Vikuach -- Bamidbar Rabba for parshat Shelach notes that techeles has been hidden away, yet the gemara makes clear that the Amoraim and early Savoraim had techeiles. This can help us date Bemidbar Rabba.
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2. Was sending the spies a good thing? And what is the implication of lecha here and elsewhere? And then Rabbenu Bachya actually says it!
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3. Did Calev go by himself to Chevron? The sudden shift from plural to singular for going to Chevron, but other psukim indicate otherwise. How do different meforshim deal with this question?
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4. The Egyptians, occupied with burial -- cross-listed from Masei, a parallel midrashic theme of the enemy occupied with burying so as to not make trouble.
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5. The metaphor of tzitzis and mezuzah. In the course of this post, I mention Ramban's dismissal of Rashi's explanation of the count associated with tzitzis.

2007

• The Meraglim Didn't Lie. Also, why mention Hoshea and the name change.
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• From Shadal's Vikuach -- Rashbam uses trup / nikkud to determine what "kol nasi bahem" means every spy was a prince, but not that every prince was a spy.

2006

• Minyanim And Meraglim
• Why we are lucky Calev and Yehoshua did not join with the other spies. ;)
• Whose Idea Was It to Send the Spies?
• All right, I admit it. It was mine. (kidding, kidding.) The Jews? Or Hashem? An apparent contradiction between two sources, resolved by an appeal to Bible as case law or law codes, and by considering the purpose of revealing details in each case.
• Theophoric Names in the List of Spies, but of which deity?
• and a suggestion that names have been changed by the individuals as a reaction to the Exodus, to reflect Hashem as the deity, or to remove the taint. Yehoshua perhaps the first to assume a theophoric name involving YVKV. Or perhaps not. See the comments.
• A Source For Mashiach ben Yosef; Aviram Named After Ancestor?
• Yigal ben Yosef, and Aviram as from Avraham
• Earlier (than Yehoshua) theophoric names involving shem haShem?
• Considering Yocheved and Yosef.
• Why is the Matteh Yosef Missing?
• in the list of the spies? Some thoughts and suggestions.

2005

• The Ten Trials
• What are they? Is the number 10 intended literally? "If I've told you once, I've told you 1000 times."
• Taking וְלֹא-תָתוּרוּ Literally
• As good advice. Looking at billboards featuring scantily clad women causes traffic accidents.

2004

• A Dual Etymology
• for Nachal Eshkol. Avraham's friend plus the cluster of grapes. And a midrash which feeds into it, speaking of how Hashem knew its eventual designation and etymology.
• Nachal Eshkol and How Calev Stands Up to the Other Spies
• And how it relates to risking one's life to save another. And a suggestion of where the midrash derives this threat and confrontation.
• Yehoshua As The First Theophoric Name
• carrying the name YKVK. (or maybe not -- see the posts below.) Thus would bear out ushmi Hashem lo nodati lahem.

to be continued...

וְכִי יָגוּר אִתְּכֶם גֵּר -- Pesach Rishon, Sheni, or the general case?

In parshas Behaalosecha (Bemidbar 9:14), after detailing the laws of Pesach Sheni for those who were impure for Pesach Rishon, the Torah concludes with the following statement (I include Rashi's commentary):

14. If a proselyte dwells with you, and he makes a Passover sacrifice to the Lord, according to the statutes of the Passover sacrifice and its ordinances he shall make it. One statute shall apply to you, to the proselyte and to the native-born citizen.		יד. וְכִי יָגוּר אִתְּכֶם גֵּר וְעָשָׂה פֶסַח לַה' כְּחֻקַּת הַפֶּסַח וּכְמִשְׁפָּטוֹ כֵּן יַעֲשֶׂה חֻקָּה אַחַת יִהְיֶה לָכֶם וְלַגֵּר וּלְאֶזְרַח הָאָרֶץ:
If a proselyte dwells with you, and he makes a Passover sacrifice: I might think that anyone who converts should immediately make a Passover sacrifice. Therefore, Scripture teaches us, “One statute [shall apply to you, to the proselyte and to the native-born citizen].” And this is its meaning: If a proselyte dwells with you, and he comes (Reggio ed. - and the time comes) to make a Passover sacrifice with his friends,“according to the statutes of the Passover sacrifice and its ordinances he shall make it.” - [Sifrei Beha’alothecha 1:30]		וכי יגור אתכם גר ועשה פסח: יכול כל המתגייר יעשה פסח מיד, תלמוד לומר חקה אחת וגו', אלא כך משמעו, וכי יגור אתכם גר ובא עת לעשות פסח עם חביריו כחקה וכמשפט יעשה:

We read the following in Nesivos HaShalom:

"If a ger dwells with you: This is a ger tzedek [convert] and not a ger shaar [of the gate; this is a ger toshav who follows the sheva mitzvos bnei Noach].

He makes a Passover sacrifice: And he wishes to make a Passover sacrifice with all of Israel, then according to the statutes and ordinances of the Passover sacrifice shall he make it. And behold, the commandments upon the gerim [converts] regarding Pesach were already written in parashat Bo: 'And when a ger dwells with you, he shall make a Pesach, etc.'

(The author says: And it is possible that the Scriptures is speaking about Pesach Sheni [Josh: given the preceding context], that the ger who converts prior to Pesach and due to uncontrollable circumstances does not make the Pesach in its set time, that he as well shall make a Pesach Sheni according to all its statutes. And so wrote Ibn Ezra.And so have I found in the Sifrei: Rabbi Shimon ben Eleazer says: Behold, if he converts between the two Pesachs, how do I deduce that he makes Pesach Sheni? Therefore it teaches 'like the native-born citizen'. Just as a native-born citizen who did not make the Pesach Rishon makes the Pesach Sheni, so too a ger who did not make the Rishon should make the Sheni. Thus it is explained as well as about Pesach Sheni.)

And the Ramban write that in Parashat Bo it was stated about the Pesach made in Egypt, and the implication was just regarding the converts who converted when they left Egypt, for they all well were part of the miracle, and were encompassed in 'and we He took out from there'. And here it commands regarding the converts who converted in the Midbar, or in Eretz Yisrael, to obligate them in Pesach Doros."

Note the word וירצה on the first line, "and he wishes". In his translation to German as well, he seems to say that this is optional and up to the ger. Thus:

The red underlined words mit machen will means "wants to do".

Shadal writes about this:

"And makes a Passover sacrifice: Not that he makes it if he wants, as it seems from the Targum of Rambman [=Mendelsohnn], but rather as Rashi explains.

He makes a Pesach for Hashem: There is no doubt that the explanation is only like as Rashi explains it, that when a convert converts, and afterwards, when the time comes to make the Pesach [Rishon] and he makes the Pesach, he needs to make it in accordance with all its statutes and commandments. (Even though neither he nor his ancestors left Egypt.) And this is whether for Pesach Rishon or Pesach Sheni.

And the word וירצה which the מבאר wrote, and the word וילל (Josh: underlined German above, mit machen will) that the Metargem [translator] wrote, are not correct."

I concur with Shadal in this. Yes, the immediately preceding context is the laws of Pesach Sheni, but the character of the pasuk does not suggest that this is limited to Pesach Rishon or Sheni; rather, that it is a general inclusion of the ger in all the laws of Pesach. I am not sure of the reasoning offered, that this is so even though he did not personally leave Egypt he is obligated. We should consider it in light of all the other explicit inclusions of geirim.

Ribbi or Rabbi

From yesterday's daf Yomi (Eruvin 75b):

אמר רב יוסף תני רבי היו ג' אסורין אמר להו רב ביבי לא תציתו ליה אנא אמריתה ניהלה ומשמיה דרב אדא בר אהבה אמריתה ניהלה הואיל ואני קורא בהן רבים בחיצונה אמר רב יוסף מריה דאברהם רבים ברבי איחלף לי 

Rav Yosef taught a brayta in the name of Rabbi. But, due to an illness he had, he was somewhat forgetful, and students would need to remind him of things he had said and in what context. Here, Rav Bibi said to the other students not to heed Rav Yosed in this, because it was not Rabbi, but rather something he had himself reported to Rav Yosef in the name of Rav Ada bar Ahava, and gave the full context, that he calls such a situation rabbim in the outer chatzer. And Rav Yosef exclaimed that he had switched "Rabbi" with "Rabbim".

Ribbi or Rabbi?

Perhaps this can help resolve the dispute whether רבי in general, as a title, should be pronounced as Ribbi or Rabbi. See here at On the Main Line:

There are two dominant traditional pronunciations for "רבי" the rabbinic Hebrew word and title, as found in vocalized manuscripts of the mishnah and perpetuated in siddurim: ribbi (ribee) and rabbi (rahbee). Roughly speaking, Jews of eastern descent have ribbi and those of western, rabbi

After all, rabbee sounds a lot more like rabbim than ribee. But there might well be a difference between the title in general and Rabbi Yehuda Hanasi's appelation. Or maybe the sounds ribbi / rabbim were close enough.

YUTorah on parshas Behaaloscha

Audio Shiurim on Behaalotecha Dr. Moshe Bernstein: Qivrot Hata'avah: Crises of Faith & Leadership Rabbi Kenneth Brander: In Search for the Sixth Book of the Bible Rabbi Chaim Brovender: Moshe's Isha Kushit Rabbi Avishai David: Finding the Common Theme in Parshas Beha'aloscha Rabbi Ally Ehrman: The Root Of Lashon Hara Rabbi Chaim Eisenstein: Can one use the Kotel as a shortcut Rabbi Aaron Feigenbaum: Aaron's Menorah Rabbi Joel Finkelstein: Feeding the Devil Rabbi Efrem Goldberg: The difference between a complaint and a complainer Rabbi Yehuda Goldschmidt: Putting a Smile on Hashem's Face Rabbi Yonah Gross: Thoughts on God's Timelessness Rabbi Shalom Hammer: Educating Educators and Parents Rabbi Jesse Horn: A Comparison between Yisro and Avraham Rabbi Aharon Kahn: Moshe Rabainu and Yisro's advice Rabbi Ari Kahn: The Inexplicable NUNS in Bahalotcha Mrs. Ora Lee Kanner: Ascent or Descent: Miriam's Journey Rabbi Eliakim Koenigsberg: When is Oseik B'Mitzvah Patur Min HaMitzvah? Rabbi Binyamin Kwalwasser: Feeling a Lack Rabbi Aryeh Lebowitz: Moshe Imeinu? Rabbi Eliezer Lerner: Building with a Blueprint Rabbi Ben Leybovich: Taking the Reigns Rabbi Dovid Rosman: Recognizing Your Tafkid Mrs Ilana Saks: Jethro's Journey Rabbi Hershel Schachter: Biur Midat Anava Shay Schachter: Will We Merit To Observe Pesach Sheini This Year?? Rabbi Dr. Jacob J Schacter: The Significance of Vayehi Binsoah Ha'Aron Rabbi Avi Schneider: Rules for Checkout Rabbi Baruch Simon: Kach Es HaLeviim: Yesod LiChinuch vi'Kiruv Mrs. Shira Smiles: The Eyes of Yitro Rabbi Aaron Soloveichik: Aharon's Consolation Rabbi Joseph B. Soloveitchik: Nosim Anachnu Rabbi Reuven Spolter: Meat of Different Flavors Rabbi Moshe Stav: כתינוק הבורח מבית הספר Rabbi Moshe Taragin: Just Dreadful!! Rabbi Michael Taubes: Reciting A MiSheberach on Shabbos Rabbi Mordechai Torczyner: Miriam, Aharon and Moshe Rabbi Arnie Wittenstein: Don't Run Away Rabbi Andi Yudin: Staying Strong Rabbi Ari Zahtz: Where's the Beef? Rabbi Eliezer Zwickler: The Mystery of Yitro.... He is Back! Articles on Behaalotecha Rabbi Elchanan Adler: Deciphering a Spitting Image: To Live and to Learn Dr. Harvey Babich: Fish, Watermelon, Cucumber, Leek, Onion, and Garlic Rabbi Solomon Drillman: The Structure of Parshas Behaalotecha Rabbi Shmuel Goldin: Second Chances Rabbi Meir Goldwicht: Ayin Tova Rabbi Avraham Gordimer: Two Menorahs Rabbi Dovid Gottlieb: In Praise of Aharon Rabbi Maury Grebenau: National Memory Rabbi Mordechai Greenberg: ויהי בנסוע הארון Rabbi Josh Hoffman: Only Yesterday Rabbi Avigdor Nebenzahl: Yearning for Mitzvot Rabbi Zev Reichman: The Importance of Service Without Inspiration Rabbi Avraham Rivlin: הסירו הבגדים הצואים מעליו Parsha Sheets on Behaalotecha YU-Torah miTzion Toronto Kollel: Toronto Torah YULA Boys High School: Likutei Ohr Rabbi Jeremy Wieder: Laining for Parshat Behaalotecha See all shiurim on YUTorah for Parshat Behaalotecha

New This Week Automatic Lights and Video Equipment on Shabbos Rabbi Yonah Gross Tehillim 19 - Nature,Torah and Prayer Rabbi Alan Haber Shabbos Mode Ovens Are They Really for Shabbos? Rabbi Beni Krohn Kibud Av V'aim Rabbi Mordechai Machlis Shipwreck Cases and Halacha - US vs. Holmes Rabbi Yona Reiss The Impact of Technology on our Ritual Lives Rabbi Dr. Jacob J Schacter Introduction to Tanach: Archaeology in the Ancient Near East Rabbi Allen Schwartz Zimun over a Microphone Rabbi Michael Siev Mitzvos in EretzYisroel and Chutz LaAretz after the Churbon Rabbi Zvi Sobolofsky Scholar and Fighter: Rav Saadia Gaon Rabbi Mordechai Torczyner An Armchair Conversation on Contemporary Ethics Rabbi Jeremy Wieder with Rabbi Yosie Levine and Dr. Hannah Lipman Kuzari on what makes a Jew special Rabbi Netanel Wiederblank

posts so far for parashat Behaalotecha

2012

1. Behaaloscha sources -- even further expanded.

2. YUTorah on the parasha.

3. Why the pasek after the word tamei? Midrashically, as well as from a system of trup.

4. Did Avraham call anyone 'My Master' besides Hashem? According to Meshech Chochma, he did not, and so was of the select few to be called an eved Hashem. But it is not so simple, according to Rav Yechezkel Abramsky's son. According to one opinion, Adonay at the start of Vayera is chol. Then, I weigh in with what I think is an even stronger counter-example, עַל-עַבְדְּכֶם.

2011

1. Behaloshcha sources -- further expanded. For example, many more meforshei Rashi.
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2. Impure to the bone, part ii --  Continuing a topic from last year on parshat Naso, about whether לטמי means bone or impure, and whether דאינשא should be present. This touches on pesukim in Belaalotecha as well.
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3. YU Torah on parashat Behaalotecha.
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4. The psik in נֹסְעִים | אֲנַחְנוּ, and whether gierim had to hoof it -   Birkas Avraham darshens another pesik.
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5. Does the gershayim double the lamed, of gematria 30?  A derasha on a gershayim in Behaaloscha, that the doubling of the stroke implies twice, and that it is on a lamed makes for double 30. I disagree with the need, or inclination, todarshen it, and try to explain why a gershayim instead of a geresh. But to each his own. I just discuss this for the sake of completeness.
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6. Two places named Chatzeros --  Rav Chaim Kanievsky considers whether there were two places named Chatzeros, such that the one at the start of Devarim, in Ever Hayarden, is not the same as the one in themasaot, which is the one mentioned in Behaaloscha, where Miriam was punished with leprosy. I consider his words, and use it as a jumping off point. Plus, the Sifrei darshens a Samaritan text!

2010

1. Behaaloscha sources -- revamped, with more than 100 meforshim on the parasha and haftara.
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2. When you cause to ascend the lamps -- What is bothering Rashi? He explains בְּהַעֲלֹתְךָ in a particular way, but is inconsistent elsewhere in explaining לְהַעֲלֹת נֵר תָּמִיד. Meanwhile the derasha is not initially on Behaalotecha. I consider Gur Aryeh, and then differ, and explain my own take on the matter.a
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3. Ibn Caspi and the magic trumpets -- Does Ibn Caspi have an expansive definition of the term dibra Torah kilshon benei Adam which includes falsehood in line with common  misperception? I consider one possible example.a
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4. Take the Levites -- should 'take' have more than null value? According to Rashi and according to Ibn Ezra, why does "take the Levites" mean anything? Can't it be a sort of preparatory verb for the purification found later in the pasuk? An answer, I think.
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5. Why the warlike language when the aron traveled? Is the description of what Moshe said when the ark went out and returned really about simple travel in the wilderness? Isn't the warlike topic somewhat tangential? I suggest an answer regarding these moved pesukim.
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6. How the Zohar spells matzos -- How shall we spell מצות here in Behaaloscha? The Zohar seems to indicate that it ischaser, which goes against all known sefarim as well as the masores. But I rescue the Zohar's statement.

2009

1. Adi"r Bamarom -- an explanation of a masoretic note on parshat Behaalotecha.
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2. Behaalotecha sources -- links by aliyah and perek to an online Mikraos Gedolos, and links to many meforshim on the parshah and haftarah.
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3. Oo as Oh: a reanalysis of Ibn Ezra on ובדרך, discussed last year. I present a translation of Mechokekei Yehuda, and end up agreeing that Ibn Ezra is likely reading the Rambam into the pasuk, and thus it is that he missed Pesach Rishon beshogeg, and now incurs karet if he dismisses Pesach Sheni..
4. Who was the Kushite woman, and how did she turn black? Relating Ibn Ezra to contemporary science.
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5. Eldad and Medad's prophecy -- translated, and how it relates to the context.
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6. The dot on the heh of rechokah, and how it might relate to the gender ambiguity of the word derech.
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7. Should shatu have the stress on the first or the last syllable? And see the comment section for clarification.
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8. Did the hand of the LORD or the spirit of God rest on Elisha? A discussion of competing nuschaot in a pasuk in Melachim, and whether we should even consider emending in favor of one.

2008

1. Rabbenu Bachya's position on nikkud and the ambiguity inherent within pesukim -- I cite him in full, and explain why I think Shadal in his Vikuach is mischaracterizing his position. Based on a pasuk in Behaalotecha, וְאִם-כָּכָה אַתְּ-עֹשֶׂה לִּי, where the word את is a kinnui for the Attribute of Judgment
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2. "And is not on a journey" as "Or is not on a journey" -- where when Ibn Ezra says או בדרך he is making either a phonological or a logical point. Shadal faces off against Avi Ezer, and then we have a Karaite supercommentary and finally my own suggestion. It is a difficult Ibn Ezra, all in all. Perhaps I should check out other supercommentaries of Ibn Ezra this year.
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3. "Their prophecy did not cease" -- Was the prophetic gift to Eldad and Medad just temporary, or permanent? I would suggest a third possibility. It means that they were not gathered.
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4. Pesach Sheni, if a convert converts -- should he bring the korban pesach offering immediately, even not in its proper time? I suggest it means that converting in between Pesach Rishon and Sheni, he still brings Pesach Sheni, and this depending on whether the second chag severed from the first. But see inside for details.
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5. "Miracle Grow" -- Did the shemen hamishcha have the effect of making people miraculously grow taller, or is that ridiculous. What is the true intent of the midrash that says that this was a special mark of distinction.

2007

1. Parsha Punning Puzzle: What feature of Behaalotecha Am I? an easy one, but I was just getting started, IIRC
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2. An Important Grammatical Form -- cross-posted from Ki Tavo. וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה in Bahaaloscha shows that a singular verb can apply to multiple individuals (Miryam and Aharon) and even to people of the opposite gender (Aharon). It all follows the identity of the first person mentioned.

2006

1. Rashbam's Midrashic Literalism? that Moshe married the queen of Kush.
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2. Why the Repetition of Isha Kushit Lakach? within the open-canon approach, it is saying, "Oh yeah, we didn't mention this earlier, but he married a Kushite woman." And what those following a closed-canon approach do.
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3. Why Was Miriam, and Not Aharon, Punished? Perhaps only Miriam spoke. a grammatical analysis.
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4. Roundup -- What other blogs are saying about the parsha
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5. Why Couldn't the Manna Taste Like X? 
1. And what does it mean to say that nursing mothers could not have it? I argue that it does not mean that everyone is restricted because of nursing mothers. And discuss ADDeRabbi's post on the subject.
2. Then, in Manna Redux, I reexamine the issue after having seen Rashi in the gemara, which sheds light on Rashi in Chumash. And add a bit to the above discussion.

2005

1. Parsing Moshe's Prayer
• based on trup. I argue that na in kel na refa na la means different things. Thus, God, please heal now, her. Also, a keri and ketiv at play here, to parallel Aharon's earlier speech.
2. Who Is The Naar?
• considering Yehoshua and Gershom as candidates.
3. "Na" Only Connotes Please
• What does this phrase mean? Does it mean it can only mean this and not something else, or does it mean that in certain instances for midrashic purpose, we can read the meaning of "please" into it? I argue for the latter, and that others hold this as well. Indeed, no one ever says achila only means eating, because this is obvious. There must be some alternative, or else there is no purpose to the statement.

2004

1. Chovav As A Witness, or Guide?
• Moshe asked Chovav to stay to be their eyes. Is this as a witness or a guide? I suggest the latter. Also, was he successful?
2. Who Was Chovav? Who Was Yisro? And Who Was Moshe's Father-In-Law?
• Perhaps they are the same person, and perhaps not. I lot hinges on the definition of chotein moshe.
3. Related to the Above: Another Interesting Cognate from "Hebrew Cognates In Amharic"
• in that in Amharic, the same Semitic word means both father-in-law and brother-in-law.
4. No More, No End, Not Gathered
• Three possible meanings of וְלֹא יָסָפוּ as regards Eldad and Medad.
5. BeKetuvim (Eldad and Medad)
• The midrashic derivation of the contents of Eldad and Medad's prophecies. And how either Eldad and Medad, or their prophecies, were recorded in the "ketuvim."
6. Would You Go Back To Slavery In Egypt For This?
• Illustrations of the foodstuffs that the Israelites looked back fondly to.
7. The Manna, On the Other Hand
• useful to compare to the above.
8. cross-listed from parshat Chukas: For What Sin Was Moshe Punished?
• perhaps he was actually commanded to strike the rock, and his sin was in his initial reaction to the people's complaint.

to be continued...