Sunday, May 11, 2014

Posts so far for parshat Bechukosay

1. Bechukosai sources

2. YUTorah on parashas Behar / Bechukosai; and for 2013 as well.


  1. B'chukosay sources -- further expanded. For example, many more meforshei Rashi.
  2. The fear of war -- What is so terrible about a right of passage?
  3. Does the Zohar have mishpatai instead of mitzvotai in the first pasuk of BechukotaiMaybe it is a careless error. That would be my guess. But there are other resolutions.
  4. YU Torah on parashat Bechukotai.

  1. Bechukosai sources -- revamped, with over 100 meforshim on the parasha and haftorah.
  2. No sword shall pass -- a derasha from Torsa Kohanim, cited by Rashi, and made / applied by King Yoshiyahu, to ill effect.
  3. The promise of erect posture -- Considering a Rashi, and midrash, about one of the rewards in parashat Bechukotai. Why Rashi would be "inconsistent" in interpreting an extraneous phrase here vs. in sefer Bereishit, and my guess as to some of the driving force of the local midrash.
  1. Altering, changing, good for bad, bad for good, and how they bind -- this has to do with some unusual trup on the pasuk, the parsing of the pasuk, they meaning of לֹא יַחֲלִיפֶנּוּ vs. , וְלֹא-יָמִיר אֹתוֹ, how Shadal resolves it, and my grappling to understand Shadal.
  2. Do the physical rewards in Bechukosai imply a lack of Olam Haba? And how a Karaite, who maintains a literal reading of pesukim, still maintains a belief in the world to come.
  3. In the days of mashiach, will we all be 200-foot tall hermaphrodites? And whether Rabbi Yonasan Eibeshitz intended this literally or figuratively.
  4. And a followup, with two-faced humans, as found in the Zohar.
  1. What is the meaning of "Keri"? Rashi brings down some opinions, of Chazal, Menachem ben Saruk, and Onkelos. Shadal also brings down various contemporary positions and explains why he rejects them, eventually deciding in favor of Onkelos, that it denotes hardness.
  2. When the pasuk says vihirtzat, Rashi explains "to the King her Sabbaticals." This is difficult, and Mizrachi explains a bit. But why "to the King?" Shadal explains that this is a taut sofer, and has a manuscript with a girsa which makes more sense. Later, he explains how the word conveys the meaning it does.
to be continued...


Hillel said...

Any thoughts on Ibn Ezra to the final pasuk? What is the big secret of Bechor and Ma'aser Sheini? Is Ibn Ezra just making a little joke at the end (sheini/ein lo sheini/it goes to poor and not mikdash) or is there something more substantive going on?


PS: It's possible you already had a post on this somewhere else and I just don't remember.

joshwaxman said...

Hi Hillel,

It is possible that I did but don't remember. But I don't think so. It looks interesting.

I'm more or less out of office for the next month, for personal reasons, so can't put any focus on this.

Here is Ibn Caspi on it.

Kol tuv,

Hillel said...

R' Waxman,
Thanks for the Ibn Caspi link.
Chag sameach,


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