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12

Mechilta (to 14:6) states that Pharaoh emptied out his treasury and disbursed it among his army, to induce them to pursue the Jews (with the promise, too, of dividing all of the spoils equally with them). Presumably, no one had gone to Pharaoh to "borrow" gold and silver. (Indeed, the command (Ex. 11:2) was that the Jews should request "each man from his ...


11

It was hidden with the Aron (Ark of the Covenant) and some other things near the end of the first Temple by Yoshiyahu (King Josiah). Source: Talmud, Yoma 52b, תוספות הרא"ש על הגמרא בהוריות (יב.) , הרמב"ם (משנה תורה, הלכות בית הבחירה ד א) ‏ In the second Temple, a Kohen (a Priest-a descendant of Aharon, Moses brother) found a loose stone on the ground in the ...


9

The Chidushei HaGriz (§ 161) comments that the narrative between Shmuel and Shaul is a basis for the Rambam's opinion in 6:4. In verse 18, Sh'mu'el says that Sha'ul was told to destroy אֶת-הַחַטָּאִים אֶת-עֲמָלֵק: And the LORD sent thee on a journey, and said: Go and utterly destroy the sinners the Amalekites, and fight against them until they be ...


8

The maskana (conclusion) of the g'mara in M'gila 10:2 is that "vayhi" is not always a term of pain (though "vayhi bime" is).


7

I don't know about Karaites, but see this post at RationalistJudaism that this was the position of Rambam, as well as that of some Yemenite midrashim: http://www.rationalistjudaism.com/2010/06/manna-and-maimonides.html "Rambam seems to have shared the view found in certain Yemenite Midrashic texts (and see too Ibn Ezra to Shemos 16:13), that manna is ...


7

אמר רבי אבהו כל המעשה את חבירו לדבר מצוה מעלה עליו הכתיב כאילו עשאה שנאמר ומטך אשר הכית בו את היאר וכי משה הכהו והלא אהרן הכהו אלא לאמר לך כל המעשה את חבירו לדבר מצוה מעלה עליו הכתיב כאילו עשאה סנהדרין צ״ט׃ The Gemara says that whoever encourages his friend to do a Mitzva the Posuk considers it as if he did it since it says "And your stick which you hit ...


7

There are two special layouts for songs - half-brick over brick, and half-brick over half-brick. The half-brick over brick is triumphant and good. The half-brick over half-brick is bad - bury the sons of Haman or the sins of the Jews. Megillah 16b that you reference says: ‫אמר רבי חנינא בר פפא דרש ר' שילא איש כפר תמרתא כל השירות כולן נכתבות אריח ...


7

The Rebbe Maharash (Toras Shmuel 5632 vol. 2 pg. 377) notes this discrepancy between the two terms used for "rock", and explains it based on a Midrash (Yalkut Shimoni Chukas Remez 763): והכיתם לא נאמר, א"ל כשהנער קטן רבו מכהו ומלמדו כיון שהגדיל בדבור הוא מיסרו, כך אמר הקב"ה למשה כשהיה סלע זה קטן הכית אותו שנאמר והכית בצור אבל עכשיו ודברתם אל הסלע שנה ...


6

I noted elsewhere that it's forbidden to feed an animal on שבת, unless that animal is dependent for food upon the one feeding it. For this reason, מג״א writes that the custom of feeding stray birds on שבת שירה is improper. עה״ש justifies the custom, writing that we do not feed the birds for their own sake, but, rather, for ours, as we wish to remember ...


6

That pasuk is not used in my experience as an example of trop. However, in the book An'im Zemorot by Elli Schorr he gives a list of the different Ta'amim using common examples of their occurrence. I know that when I first read this I recognized which psukim 90% of the examples were from just based on the trop from the one word. Maybe other ba'alei kriya ...


5

An interesting question, and answer. It is worrisome to argue with the Gra about the different meanings of words, particularly after the famous (apocryphal?) story of him ordering lashes for the maskil who asserted to him that gila, rina, ditza, chedva, etcetera, were all complete synonyms. But after all, Ibn Ezra said: ודע כי המלות הם כגופות והטעמים הם ...


5

Also note that the haftorah for this parsha involves the song of devorah (although I can't say if that came before or after)


5

R. Schneur Zalman of Liadi (in Shaar HaYichud VehaEmunah, ch. 2) says: שהוליך ה׳ את הים ברוח קדים עזה כל הלילה ויבקעו המים, ונצבו כמו נד וכחומה. ואילו הפסיק ה׳ את הרוח, כרגע היו המים חוזרים ונגרים במורד כדרכם וטבעם, ולא קמו כחומה, בלי ספק "For then, G‑d drove back the sea by a strong east wind all the night, and the waters were split and not merely ...


5

Moshe Rabbenu already had complete faith in Gd. It was up to Klal Yisroel to show their faith.


5

Based in my Mesora - which I got from my father: The special tune starts before the Shira. It is already used for Posuk 14:29 - the Posuk before וַיּוֹשַׁע וְהַמַּיִם לָהֶם חֹמָה, מִימִינָם וּמִשְּׂמֹאלָם Note: this phrases is already mentioned in Pasuk 22 - but there it is sung normally. Then comes the actual Shira, where each Posuk with Hashem's name ...


5

The Malbim explains this as follows: A צור refers to a hard rock that most certainly does not contain any water within. There was no problem hitting such a rock to cause water to come out, as this was undeniably a miracle. However a סלע is a type of rock that naturally has water inside. Moshe was therefore commanded not to strike such a rock, as Hashem ...


4

I wrote elsewhere: ספר התודעה asks a similar question, and gives a beautiful answer: Not only שירת הים is in this פרשה; many other ideas are.... Nonetheless, the Jewish people has designated that this שבת be named specifically after the שירה, for this שירה was for Jews throughout the generations as if they were then saying it. Why so? Because ...


4

The pattern of to [VERB] a [NOMINAL_OF_VERB] is called the cognate accusative. The accusative argument (the object) is a word that sounds (or is) very much like the verb itself. It is very common in the Torah and in some modern languages; somewhat common in English. Rather than being repetitive, it is a standard pattern that is used with certain verbs. ...


4

I suggest that the purpose of the wind was so that people who chose to doubt the miraculous nature of the splitting had something with which to rationalize it.


4

It seems the ו׳ is functioning to introduce the apodosis, or the result of a cause. Thus, "When Par'oh let the people go, then God did not lead them..." See Wilhelm Gesenius' A Hebrew and English Lexicon of the Old Testament, on ו׳, p. 266, §bb. As for the Arabic ف, see William Edward Lane's An English-Arabic Lexicon on the entry for ف. Lane writes, ...


4

From the "Kehos Chumash", based on Derech Mitzvoshecha Mitzvas Ha'amanas Elokus: Generally, after seeing something, we no longer need to accept it on faith. If so, after seeing God's great hand, why did the Jewish people still need to believe in God and Moses? The answer is that once they had seen and validated what they had previously only ...


3

Currently, there is no definitive evidence of the crossing of Yam Suf. This if or a couple of reasons. There is disagreement about which body of water is called "Yam Suf" There is disagreement about what sort of evidence would prove that "Yam Suf" happened. The reason for this is that the Midrashim creates many stories with conflicting information as to ...


3

Onkelus says that Hashem told Moshe to tell the Jews to stop praying as he answered them already.


3

The weekly "Torah Lodaas" sheet (by Rabbi Matis Blum of Queens, New York) for B'shalach 5771, quotes the book Gan Yosef, by the author of Pardes Yosef, as saying that the duplication is to indicate that although after erasing a mark is still visible, the erasure of Amalek must be even of that mark.


3

The Ohr HaChayim HaKodosh asks this question and answers that the Jews had alot of Tzaar that Pahroh chased them. Another answer the Ohr HaChayim HaKodosh says is that Pahroh escorted them out of Mitzrayim. Due to that he would get reward just as Nevochanetzar got rewarded for Sechar Pesiyos. The Ohr HaChayim HaKodosh has other answers too.


3

The question is a bit stronger than worded above, so allow me first to restate it. The pasuk has the Jews demanding of Moshe, "Did you take us to die in the desert because of a lack of graves in Egypt?". The question we're addressing here is why they mentioned that Egypt has graves. It seems odd. If they wanted to stress that dying is just as possible in ...


3

The Lubavitcher Rebbe (Likkutey Sichos vol. 23 pg. 153) asks what is unique about the two miracles of the splitting of the sea and the miracle of Nachal Arnon that we find specifically on these two occasions the Jewish people sang Shira. He explains that these miracles were unique in that not only did Hashem help them, but they did not have to do anything ...


3

The source is the Bavli Rosh Hashanah 31a: במוספי דשבתא מה היו אומרים? אמר רב ענן בר רבא אמר רב: הזי"ו ל"ך. ואמר רב חנן בר רבא אמר רב: כדרך שחלוקים כאן - כך חלוקין בבית הכנסת. במנחתא דשבתא מה היו אומרים? אמר רבי יוחנן: אז ישיר ומי כמוך ואז ישיר‏ At the additional sacrifice of Sabbath what did they say? — R. Anan b. Raba said in the name of Rab: ...


3

Rabbeinu Bachaye to Shemos 13:2 וכתב רבינו חננאל ז״ל שהוליכם דרך המדבר לסבה אחרת והיא כדי להרבות להם אותות ומופתים כי אילו הוליכם דרך ארץ פלשתים הקרוב ויתן הקב"ה בלבם שיתנו להם רשות לעבור דרך ארצם ושלא יעכבו אותם כלל היה האות קל ועל כן חייבה החכמה להסב אותם דרך המדבר להיות האותות רבים וגדולים כירידת המן ועלית השלו והוצאת מים מן הצור ...


3

Pesachim 118a quotes Rav Shizvi in the name of R' Elazar ben Azarya "קשין מזונותיו של אדם כקריעת ים סוף" and Brachos 58a says "במתניתא תנא משמיה דר' עקיבא



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