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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 ...


6

What's the difference between Amalek and his nation? On “Amalek and his nation” Seforno says “who were collected from another people to fight”. I understand him to mean that the “nation” were his in the sense that he assembled them to fight with him but that they were not amalekites (may their name be erased). The Sefer שערי אהרון quotes the שכל טוב to ...


5

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 ...


4

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


4

It says in Shemot 8:23 "דֶּרֶךְ שְׁלשֶׁת יָמִים נֵלֵךְ בַּמִּדְבָּר". The pshat there is that they would go 3 days' distance. That would be a 6 (7?) day trip total - 3 there, 3 back, (perhaps one for what they're doing there). Therefore, only after the 3 days had passed and there was no chance of them coming back did they tell Pharaoh. This is my own idea, ...


4

The Mechilta in Bishalach 2,6 makes a drasha from the words 'ad echad', seemingly the Torah lists there was none left 'until one', that is Pharaoh was left. It goes on to bring an opinion that afterwards Pharaoh went in and drowned. There is also a Yalkut Shimoni #176 that says he was the king in Ninvei at the time of Yona's prophecy who knew to take the ...


3

Rashi is saying that in this instance they followed Moshe even though it didn't make sense. That is why the verse emphasizes that they did it - they did it despite the fact that it wasn't reasonable. They didn't always behave that way, in fact right afterwards (v. 11) in this very story.


3

A simple answer would be that the effort to support Moshe's arms implies that his arms themselves were winning the war. If it was just an arbitrary medium through which Hashem would perform a miracle, the why go to all the hassle f holding up the arms-just switch media. Therefore, in this case in particular Chazal emphasize that the victory actually ...


3

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.


2

The phrase used is: lo notar bahem ad echad -- "none were left, down to one." The simplest reading is "not a single one remained alive", but many Midrashim seize on the ambiguity to suggest that "one" did survive -- Pharaoh himself was spat back out of the sea.


1

Since Moshe Rabbeinu wrote a sefer Torah for each shevet just before he died, the pasuk could have been dictated for inclusion at that time. This is similar to the reason why other things that happened after the time they are included are found where they are. I wrote about this in Who wrote the verse near the end of the story about Mahn in Shmot 16:35? ...


1

Both, really. The Ibn Ezra is saying that now that the Egyptians got destroyed, there was no longer a chance of the Egyptians coming to reclaim them as escaped slaves. Possibly, before they viewed themselves as still captives, because of the Egyptian threat looming over their heads, but now the threat was gone.


1

See both Ibn Ezra and Seforno's explanations on 14:18. The term "Egyptians" in verse 18 means "the rest of them". Essentially, the two commentaries state that the Egyptians will realize that Pharoah's heart was hardened against God, and they will repent so that they wouldn't drown in the sea. But, it was God's will that Pharoah alone die in the sea. I have ...


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 ...



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