Parshat Behaalotcha #2: Who was Chovav? Who was Yisro? And who was Moshe's father in law??

This week's parsha contains an interesting exchange between Moshe and Chovav:

Bemidbar 10:29-32:

וַיֹּאמֶר מֹשֶׁה, לְחֹבָב בֶּן-רְעוּאֵל הַמִּדְיָנִי חֹתֵן מֹשֶׁה, נֹסְעִים אֲנַחְנוּ אֶל-הַמָּקוֹם אֲשֶׁר אָמַר ה, אֹתוֹ אֶתֵּן לָכֶם; לְכָה אִתָּנוּ וְהֵטַבְנוּ לָךְ, כִּי-ה דִּבֶּר-טוֹב עַל-יִשְׂרָאֵל.
וַיֹּאמֶר אֵלָיו, לֹא אֵלֵךְ: כִּי אִם-אֶל-אַרְצִי וְאֶל-מוֹלַדְתִּי, אֵלֵךְ.
וַיֹּאמֶר, אַל-נָא תַּעֲזֹב אֹתָנוּ: כִּי עַל-כֵּן יָדַעְתָּ, חֲנֹתֵנוּ בַּמִּדְבָּר, וְהָיִיתָ לָּנוּ, לְעֵינָיִם.
וְהָיָה, כִּי-תֵלֵךְ עִמָּנוּ: וְהָיָה הַטּוֹב הַהוּא, אֲשֶׁר יֵיטִיב ה עִמָּנוּ--וְהֵטַבְנוּ לָךְ.
And Moses said unto Hobab, the son of Reuel the Midianite, Moses' father-in-law: 'We are journeying unto the place of which the LORD said: I will give it you; come thou with us, and we will do thee good; for the LORD hath spoken good concerning Israel.'
And he said unto him: 'I will not go; but I will depart to mine own land, and to my kindred.'
And he said: 'Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou shalt be to us instead of eyes.
And it shall be, if thou go with us, yea, it shall be, that what good soever the LORD shall do unto us, the same will we do unto thee.'

Who was Chovav? The pasuk states וַיֹּאמֶר מֹשֶׁה, לְחֹבָב בֶּן-רְעוּאֵל הַמִּדְיָנִי חֹתֵן מֹשֶׁה. The question is, does חֹתֵן מֹשֶׁה, typically taken to mean "father-in-law of Moshe," refer to Chovav, or to Reuel? Locally, it can modify either.

However, earlier, we see that Reuel seems to be Moshe's father in law. In Shemot 2:15-22:

וַיִּשְׁמַע פַּרְעֹה אֶת-הַדָּבָר הַזֶּה, וַיְבַקֵּשׁ לַהֲרֹג אֶת-מֹשֶׁה; וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה, וַיֵּשֶׁב בְּאֶרֶץ-מִדְיָן וַיֵּשֶׁב עַל-הַבְּאֵר.
וּלְכֹהֵן מִדְיָן, שֶׁבַע בָּנוֹת; וַתָּבֹאנָה וַתִּדְלֶנָה, וַתְּמַלֶּאנָה אֶת-הָרְהָטִים, לְהַשְׁקוֹת, צֹאן אֲבִיהֶן.
וַיָּבֹאוּ הָרֹעִים, וַיְגָרְשׁוּם; וַיָּקָם מֹשֶׁה וַיּוֹשִׁעָן, וַיַּשְׁקְ אֶת-צֹאנָם.
וַתָּבֹאנָה, אֶל-רְעוּאֵל אֲבִיהֶן; וַיֹּאמֶר, מַדּוּעַ מִהַרְתֶּן בֹּא הַיּוֹם.
וַתֹּאמַרְןָ--אִישׁ מִצְרִי, הִצִּילָנוּ מִיַּד הָרֹעִים; וְגַם-דָּלֹה דָלָה לָנוּ, וַיַּשְׁקְ אֶת-הַצֹּאן.
וַיֹּאמֶר אֶל-בְּנֹתָיו, וְאַיּוֹ; לָמָּה זֶּה עֲזַבְתֶּן אֶת-הָאִישׁ, קִרְאֶן לוֹ וְיֹאכַל לָחֶם.
וַיּוֹאֶל מֹשֶׁה, לָשֶׁבֶת אֶת-הָאִישׁ; וַיִּתֵּן אֶת-צִפֹּרָה בִתּוֹ, לְמֹשֶׁה.
וַתֵּלֶד בֵּן, וַיִּקְרָא אֶת-שְׁמוֹ גֵּרְשֹׁם: כִּי אָמַר--גֵּר הָיִיתִי, בְּאֶרֶץ נָכְרִיָּה.
"Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well.
Now the priest of Midian had seven daughters; and they came and drew water, and filled the troughs to water their father's flock.
And the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock.
And when they came to Reuel their father, he said: 'How is it that ye are come so soon to-day?'
And they said: 'An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.'
And he said unto his daughters: 'And where is he? Why is it that ye have left the man? call him, that he may eat bread.'
And Moses was content to dwell with the man; and he gave Moses Zipporah his daughter.
And she bore a son, and he called his name Gershom; for he said: 'I have been a stranger in a strange land.'

Thus, Tzippora was Reuel's daughter, which would make the Choten Moshe, the father-in-law of Moshe, Reuel.

However, in Shoftim 4:11

וְחֶבֶר הַקֵּינִי נִפְרָד מִקַּיִן, מִבְּנֵי חֹבָב חֹתֵן מֹשֶׁה; וַיֵּט אָהֳלוֹ, עַד-אֵילוֹן בצענים (בְּצַעֲנַנִּים) אֲשֶׁר אֶת-קֶדֶשׁ.
"Now Heber the Kenite had severed himself from the Kenites, even from the children of Hobab the father-in-law of Moses, and had pitched his tent as far as Elon-bezaanannim, which is by Kedesh."

Thus, Chovav is the Choten Moshe, father-in-law of Moshe. Thus, the pasuk in Bemidbar is somewhat ambiguous, with חֹתֵן מֹשֶׁה, "father in law of Moshe," attaching to either Reuel or Moshe.

To further complicate matters, more famous than either of these two is Yisro, who is generally taken to be Moshe's father in law. The basis of this is two-fold.

First, in Shemot 4:18
וַיֵּלֶךְ מֹשֶׁה וַיָּשָׁב אֶל-יֶתֶר חֹתְנוֹ, וַיֹּאמֶר לוֹ אֵלְכָה נָּא וְאָשׁוּבָה אֶל-אַחַי אֲשֶׁר-בְּמִצְרַיִם, וְאֶרְאֶה, הַעוֹדָם חַיִּים; וַיֹּאמֶר יִתְרוֹ לְמֹשֶׁה, לֵךְ לְשָׁלוֹם.
And Moses went and returned to Jethro his father-in-law, and said unto him: 'Let me go, I pray thee, and return unto my brethren that are in Egypt, and see whether they be yet alive.' And Jethro said to Moses: 'Go in peace.'

So he seems to be staying by Yisro, not Reuel. Further, in parshat Yisro, in Shemot 18 he is referred to multiple times as the Choten Moshe.

וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן, חֹתֵן מֹשֶׁה, אֵת כָּל-אֲשֶׁר עָשָׂה אֱלֹהִים לְמֹשֶׁה, וּלְיִשְׂרָאֵל עַמּוֹ: כִּי-הוֹצִיא יְהוָה אֶת-יִשְׂרָאֵל, מִמִּצְרָיִם.
"Now Jethro, the priest of Midian, Moses' father-in-law, heard of all that God had done for Moses, and for Israel His people, how that the LORD had brought Israel out of Egypt."

Further, he is referred to as the priest of Midyan, which was the same term given to Reuel.

How to sort this out?
Some midrashim give Reuel, and/or Chovev, as alternate names for Yisro (among other names - e.g. we have Chever the Kini, so Kini was also a name for Yisro.) I would add - to have some plurality of names is not so far-fetched. After all, we have Avram/Avraham, Sarai/Sara, Yaakov/Yisrael, Yosef/Tzafnat Paneach, whatever Moshe's parents called him/Moshe, Ramses/Pharoah (positional name), Hoshea/Yehoshua (and of course Yitro in one verse is referred to as Yeter/Yitro). And Reuel has flocks and was a priest, so Reu = shepherd + El = of god is not bad as a name assumed when taking a position.

Rashi cites a midrash which explains that Av=father, but people can also call their grandfather father. Thus, the 7 daughters went to their father, that is their grandfather, and told him what happened - how Moshe saved them at the well. Reuel is their grandfather, and thus Chovav is Moshe's father in law, and thus the verse in Shoftim informs us how to parse the pasuk locally in BeMidbar. Rashi immediately beforehand equates Yisro with Chovav, and thus all verses work out. (hmm... perhaps Av as in Bet Av, with Reuel as head of the extended family, the paterfamilias?)

My thoughts on the matter more closely matched that of Ibn Ezra, and I thought I had come up with a groundbreaking pshat until I saw he beat me to it. Basically, Choten need not mean father in law, but can also mean brother in law (I thought in terms of meaning "male in-laws on the wife's side.") Then, Av can mean father, and so Reuel is the father-in-law. Chovav would be a brother-in-law, as would Yisro (if you look carefully at the psukim, none state Yisro's relation to Tzippora). Ibn Ezra also mentions the possibility, that Yisro=Chovev, as they both came to visit Moshe in the Midbar... see inside.

Thus, he dwelled in Midyan, near his brother-in-law Yisro, of whom he took his leave to go to Egypt. Moshe at some point left his wife and sons in care of his brother-in-law. I would follow a more open-canon approach, and say Chovav is not equal to Yisro, and they are two separate brothers-in-law. And what of Yisro being the priest of Midyan? There could be more than one priest, and/or perhaps he was being trained to succeed his father Reuel when the latter passed on.

Parshat Behaalotcha #1: Chovav as witness, or guide?

One of the more interesting parts of the parsha is the short exchange between Moshe and Chovav, his "Chatan" (father-in-law, = Yisro, but see my next post)

Bemidbar 10:29-32:

וַיֹּאמֶר מֹשֶׁה, לְחֹבָב בֶּן-רְעוּאֵל הַמִּדְיָנִי חֹתֵן מֹשֶׁה, נֹסְעִים אֲנַחְנוּ אֶל-הַמָּקוֹם אֲשֶׁר אָמַר ה, אֹתוֹ אֶתֵּן לָכֶם; לְכָה אִתָּנוּ וְהֵטַבְנוּ לָךְ, כִּי-ה דִּבֶּר-טוֹב עַל-יִשְׂרָאֵל.
וַיֹּאמֶר אֵלָיו, לֹא אֵלֵךְ: כִּי אִם-אֶל-אַרְצִי וְאֶל-מוֹלַדְתִּי, אֵלֵךְ.
וַיֹּאמֶר, אַל-נָא תַּעֲזֹב אֹתָנוּ: כִּי עַל-כֵּן יָדַעְתָּ, חֲנֹתֵנוּ בַּמִּדְבָּר, וְהָיִיתָ לָּנוּ, לְעֵינָיִם.
וְהָיָה, כִּי-תֵלֵךְ עִמָּנוּ: וְהָיָה הַטּוֹב הַהוּא, אֲשֶׁר יֵיטִיב ה עִמָּנוּ--וְהֵטַבְנוּ לָךְ.
And Moses said unto Hobab, the son of Reuel the Midianite, Moses' father-in-law: 'We are journeying unto the place of which the LORD said: I will give it you; come thou with us, and we will do thee good; for the LORD hath spoken good concerning Israel.'
And he said unto him: 'I will not go; but I will depart to mine own land, and to my kindred.'
And he said: 'Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou shalt be to us instead of eyes.
And it shall be, if thou go with us, yea, it shall be, that what good soever the LORD shall do unto us, the same will we do unto thee.'

Thus, we have a non-Israelite, who wants to go home, and Moshe is trying to convince him to latch on to the Hebrew nation, and join in their destiny.

Why does Moshe want him to stay? Moshe says כִּי עַל-כֵּן יָדַעְתָּ, חֲנֹתֵנוּ בַּמִּדְבָּר, וְהָיִיתָ לָּנוּ, לְעֵינָיִם, which is taken by Chazal to mean this Chovav will go with them through their travels through the Midbar, and witness the miracles Hashem will do for them. Thus, לְעֵינָיִם means as eyes to witness the great things Hashem does for them. There is more to this midrash than just this interpretation of וְהָיִיתָ לָּנוּ לְעֵינָיִם; there is also the next pasuk, ְהָיָה, כִּי-תֵלֵךְ עִמָּנוּ: וְהָיָה הַטּוֹב הַהוּא, אֲשֶׁר יֵיטִיב ה עִמָּנוּ, that when we experience the good that Hashem does for us as we travel.

An alternate explanation also seems possible to me: that כִּי עַל-כֵּן יָדַעְתָּ, חֲנֹתֵנוּ בַּמִּדְבָּר is the reason Moshe wants him to travel with them. Moshe, and the Jews who were stuck in Egypt, were not familiar with the area of the Midbar. Chovav perhaps knew the area better. Thus, כִּי עַל-כֵּן יָדַעְתָּ, חֲנֹתֵנוּ בַּמִּדְבָּר, "because you know our encamping (or travels) in the Midbar (wilderness)." Chava knew the area and could tell them where they are, what the surrounding areas and nations were, where one might find an oasis, etc. Sure, Hashem told them when and where to travel, but a guide who would tell them where they were and who knew the territory would be comforting. Thus, וְהָיִיתָ לָּנוּ, לְעֵינָיִם, you will be for us as eyes, so that we can know where we are going in this unfamiliar territory.

It is not immediately clear whether Moshe convinced Chovav to stay.

Also, I thought about the parallel/contrast to Ruth's joining the Jewish nation, in which Naami tries convincing Ruth to go back to her home and family, and does not promise that life will be good, and Ruth in spite of this goes along.

Posts so far for parshat Behaalotecha

2010

1. Behaaloscha sources -- revamped, with more than 100 meforshim on the parasha and haftara.
   a
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
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
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.

2009

1. Adi"r Bamarom -- an explanation of a masoretic note on parshat Behaalotecha.
   
   
2. Behaalotecha sources -- links by aliyah and perek to an online Mikraos Gedolos, and links to many meforshim on the parshah and haftarah.
   
   
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.
   
   
5. Eldad and Medad's prophecy -- translated, and how it relates to the context.
   
   
6. The dot on the heh of rechokah, and how it might relate to the gender ambiguity of the word derech.
   
   
7. Should shatu have the stress on the first or the last syllable? And see the comment section for clarification.
   
   
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
   a
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.
   
   
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.
   
   
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.
   
   
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
   a
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.
   a
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.
   a
3. Why Was Miriam, and Not Aharon, Punished? Perhaps only Miriam spoke. a grammatical analysis.
   a
4. Roundup -- What other blogs are saying about the parsha
   a
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...

Posts so far for parshat Behaalotecha

2010

1. Behaaloscha sources -- revamped, with more than 100 meforshim on the parasha and haftara.
   a
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
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
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.

2009

1. Adi"r Bamarom -- an explanation of a masoretic note on parshat Behaalotecha.
   
2. Behaalotecha sources -- links by aliyah and perek to an online Mikraos Gedolos, and links to many meforshim on the parshah and haftarah.
   
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.
   
5. Eldad and Medad's prophecy -- translated, and how it relates to the context.
   
6. The dot on the heh of rechokah, and how it might relate to the gender ambiguity of the word derech.
   
7. Should shatu have the stress on the first or the last syllable? And see the comment section for clarification.
   
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
   a
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.
   
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.
   
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.
   
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
   a
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.
   a
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.
   a
3. Why Was Miriam, and Not Aharon, Punished? Perhaps only Miriam spoke. a grammatical analysis.
   a
4. Roundup -- What other blogs are saying about the parsha
   a
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...

Posts so far for parshat Behaalotecha

2011

1. Behaloshcha sources -- further expanded. For example, many more meforshei Rashi.
   .
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.
   .
3. YU Torah on parashat Behaalotecha.
   .
4. The psik in נֹסְעִים | אֲנַחְנוּ, and whether gierim had to hoof it -   Birkas Avraham darshens another pesik.
   .
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.
   .
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.
   a
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
   .
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
   .
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.
   .
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.
   .
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.
   .
2. Behaalotecha sources -- links by aliyah and perek to an online Mikraos Gedolos, and links to many meforshim on the parshah and haftarah.
   .
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.
   .
5. Eldad and Medad's prophecy -- translated, and how it relates to the context.
   .
6. The dot on the heh of rechokah, and how it might relate to the gender ambiguity of the word derech.
   .
7. Should shatu have the stress on the first or the last syllable? And see the comment section for clarification.
   .
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
   a
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.
   .
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.
   .
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.
   .
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
   a
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.
   a
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.
   a
3. Why Was Miriam, and Not Aharon, Punished? Perhaps only Miriam spoke. a grammatical analysis.
   a
4. Roundup -- What other blogs are saying about the parsha
   a
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...

Posts so far for parshat 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.

2011

1. Behaloshcha sources -- further expanded. For example, many more meforshei Rashi.
   .
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.
   .
3. YU Torah on parashat Behaalotecha.
   .
4. The psik in נֹסְעִים | אֲנַחְנוּ, and whether gierim had to hoof it -   Birkas Avraham darshens another pesik.
   .
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.
   .
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.
   a
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
   .
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
   .
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.
   .
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.
   .
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.
   .
2. Behaalotecha sources -- links by aliyah and perek to an online Mikraos Gedolos, and links to many meforshim on the parshah and haftarah.
   .
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.
   .
5. Eldad and Medad's prophecy -- translated, and how it relates to the context.
   .
6. The dot on the heh of rechokah, and how it might relate to the gender ambiguity of the word derech.
   .
7. Should shatu have the stress on the first or the last syllable? And see the comment section for clarification.
   .
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
   a
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.
   .
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.
   .
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.
   .
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
   a
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.
   a
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.
   a
3. Why Was Miriam, and Not Aharon, Punished? Perhaps only Miriam spoke. a grammatical analysis.
   a
4. Roundup -- What other blogs are saying about the parsha
   a
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...

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.
   .
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.
   .
3. YU Torah on parashat Behaalotecha.
   .
4. The psik in נֹסְעִים | אֲנַחְנוּ, and whether gierim had to hoof it -   Birkas Avraham darshens another pesik.
   .
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.
   .
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...