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15

It's one of 10 traditional exceptions to the rules of BeGeD KePeT recorded by the master masorete Ben Asher in his Dikdukei haTa'amim. Minchat Shai records two homiletic explanations: The second מי כמכה follows God's name and we don't want it to sound like we are declaring God to be a fellow named מיכה. The stronger form in the latter phrase indicates a ...


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 ...


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 ...


3

The discussion as to whether Yeshoshua wrote the last eight lines or Moshe wrote them "bedimah" (either with tears or "confused") applies only to those lines. And Moshe the servant of HaShem died in the land of Moav by the word of HaShem.[Devarim 34:5] On this verse Rashi quotes a famous debate regarding the last eight verses of the Tora; is it possible ...


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


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 ...


2

The actual language there in Yoma 75 is, "The righteous, it fell by the door of their houses." That would be a good sign it was for them. Either way, I don't know if there was a concept of "his" or "someone else's" until one picked it up. It was there for the taking; you'd walk until you found some to gather; you'd gather until your measure was filled. The ...


2

The Ramban understands it to be explaining why they would have gone that way- it is a parenthetical statement explaining why it needs to be justified to not go that way. The Ramban reads the verse as follows: ...G-d did not lead them by the way of the Philistines, which should have been the logical choice for it is near, because G-d said...


2

It shows up in תוספתא ברכות ב:א. I cannot find an earlier source.


2

No one today knows where the omer of manna is. It was presumably lost around the time of the Siege of Jerusalem, 597 BCE, although it is possible it could have been lost at other times, such as the descecration by Mannaseh. Its location today is a matter of speculation, similar to the location and fate of the Ark of the Covenant.


1

R. Shlomo Kluger here commenting on verses 20:9 and 20:12 says that the rock was the Well of Miriam. Since Yisrael got this source of water in the merit of Miriam when she died it stopped producing water, but Hashem restored it in the merit of Moshe.


1

I think that if Dr. Ernest Goldschmidt's hypopthesis regarding the דיינו poem is correct - that it was composed during the glory days of the temple, seeing as it's the poem's concluding theme - then it might be the oldest source. A thought of mine on the origins of the phrase: maybe it's based on the Pasuk in Tehillim 136: "לגוזר ים סוף לגזרים", but since ...


1

The sefer אמרי שפר here explained in parshas Vayeira in the name of his father that when someone accompanies somebody on the start of their journey, the merit of the one accompanying influences the escortee. See this answer on a previous post for more background. And just as the merit of a righteous person affects in a positive way the person whom he ...



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