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8

The Zohar (Bamidbar 138a and 187b) points out that this repetition is further unique in that the two "Moshe"s are not separated by a pesik (vertical line), unlike other repeated names in Tanach ["Avraham | Avraham" (Gen. 22:11), "Yaakov | Yaakov" (ibid. 46:2), "Shmuel | Shmuel" (I Sam. 3:10)]. This, says the Zohar, was because Moshe was perfect from birth ...


8

Rashi (Breshit 22:11) Calling the name twice is a sign of love.


7

According to the simple meaning of the verses, there must have been at least three: the one whom Yosef served as vizier, the one who started the oppression ("a new king arose," Ex. 1:8) and who died (ibid. 2:23), and the one whom Moshe confronted. However, we find opinions in the Gemara and Midrash (cited in Rashi to both of these verses) that take these ...


5

It was made out of Sapphire and had the words דצ"ך עד"ש באח"ב , (an acronym of the Ten Plagues) inscribed on it. See Pirkei Avos chapter 5:6 with its commentaries.There are also midrashim on this topic. From Pirkei D'Reb Eliezer 40 ר' לוי אומ' אותו המטה שנברא בין השמשות נמסר לאדם הראשון מגן עדן ואדם מסרו לחנוך וחנוך מסרו לנח ונח לשם ושם מסרו לאברהם ...


5

On Deut. 21:14, where we have the same ...והיה אם... ו formulation (about the husband of the yefas toar hating her and sending her away), Rashi comments (from Sifri) that "the verse is predicting that you will end up hating her." So in that case, at least, the "it will be" refers to both the אם clause and its outcome. (If the אם clause was parenthetical - ...


4

Tol'dos Yotzchak (by Rabbi Yitzchak Karo, uncle of the Bes Yosef), in his commentary to 4:10, says that "כבד לשון" refers to an impediment in pronouncing the so-called tongue letters, דטלנת;‎ "ערל שפתים", the lip letters, בומף; and "כבד פה", the rest. ["לא איש דברים", then, would seem to be an all-embracing expression.]


4

No source, but something I thought of when we learned the portion this year. It was because Datan and Aviram publicized it that Pharaoh needed to take action. Once word got out that a public servant had been murdered while/for doing his job, there would have been a call for justice from the rest of Pharaoh's court. Pharaoh gave into the public pressure and ...


4

Exodus Rabbah 1:26 brings this midrash: one day when Moshe was a child he grabbed Paro's crown and the court magicians counselled Paro to have him killed lest he usurp the throne. Ultimately a test was proposed and Moshe passed (with Gavriel's help), so he was allowed to live. But it's not unreasonable to think that the magicians would continue to caution ...


4

Let's say the average couple has six children in total, when the parents are about 20. Then, after 210 years, the population of 70 will increase to (6/2)^(210/20) * 70 = 7.16 million people. If the children were born when the parents were teenagers, then even five children per couple would lead to millions after 210 years. Thus, there's nothing so ...


3

Seder Olam Rabba (written by Rabbi Yose Ben Chalafta in the 2nd century) chapter 3 says that they took 12 months - based on the starting point of your discussion, namely the gathering of the straw, which he writes is normal to do in Iyar (not in the fall). The Mishna in Eduyos 2:10 says the same: משפט המצריים, שנים עשר חודש The judgement of the ...


3

Based on the the Sefer Zikaron (I didn't look it up) and the Sefer HaShoreshim LeHaRadak (entry אֲמָה), the Chumash Shai LeMorah says that there are some who say the correct version is with a dagesh in the mem. (He says that R' Sadeya Gaon says so, and R' Hai Gaon brings both versions.) If that is the case, it seems that Rashi brings the Midrash in order to ...


3

Rashi's modus operandi is NOT just to bring peshat. The quote is to bring peshat, and to bring aggadah which works well and explains aspects of the text. Rashi to Bereishit 3:8: ואני לא באתי אלא לפשוטו של מקרא ולאגדה המיישבת דברי המקרא דבר דבור על אופניו I would estimate that about 80% of Rashi is citations of midrashim. In this instance, Rashi's ...


3

From here: The Holy One tested Moshe by means of the flock, as our sages have explained: when Moshe was tending Yitro's flock out in the desert, a lamb ran off, and Moshe followed it, until it found shelter under a rock. There it found water and stopped to drink. When Moshe approached the lamb, he said: "I did not know that you ran away because you were ...


3

If you're assuming no astrology, magic, or other forms of mysticism, then one should look at political / sociological reasonings, with a historical context. Pharoah is known to relieve his advisors, if and when he believes they are of no use to him (often "relieving" them of their heads - see e.g. the story of Yosef...) Naturally, his advisors are ...


3

According to Ibn Kaspi, "לא איש דברים" means that Moshe was not an eloquent speaker, he was literally not a man of words. This was relevant because God was asking him to be a leader, and good public speaking skills are often thought of as crucial to such a role. No one would ever get elected president or prime minster if they couldn't deliver a good speech. ...


2

Well, it turns out that if I had been reading the verse in a Chumash rather than a Haggada, my confusion would have been cut short. Rashi (quoting from Gemara Sotah) to that verse clears up the problem very handily: and depart from the land: against our will. Our Rabbis, however, interpreted [i. e., depicted Pharaoh] as a person who curses himself but ...


2

My take is this: Narrator: G-d said further to Moses: G-d said: … Go gather the elders of Israel and tell them: G-d tells Moses to say: G-d, the god of your fathers, appeared to me… saying: Moses is told to say G-d said: I paid attention to you and to what was done to you in Egypt. And I (G-d) have said: Moses is told to say G-d said that "G-d of the ...


2

Assuming the “astrologers” had no real power of prediction, we must understand what their plan was. What cause the astrologers to make up such a declaration? Perhaps there are two possible explanations to the astrologers plan. One approach is to suggest that the astrologers were working together with Pharaoh to come up with a plan to undermine Bnei Yisroel. ...


2

Moses was dressed as an Egyptian because until he fled he was an Egyptian prince! Though the purpose of the pasuk (and midrash) stressing his Egyptian identity is indeed a complex one. The text wavers back and forth whether Moshe's identity was primarily Israelite or Egyptian. The Mechilta does not mention clothing: "Did not Israel possess four mitzvot ...


2

Rabeinu Bachya says that Moshe feared the long arm of Pharoh and felt that if he married one of the daughters of one of the Kohanim (Yisro was Kohain Midyan) then he would be safe. He went to Midyan since Yisro had 7 daughters so he figured there is a better chance one of them would be willing to marry him. Through that he would come under Yisro's protection ...


2

Rashi's quote from the text is "את-אמתה" so his question must arise from within the quote or from the quote's relationship with the context. He may have been dissatisfied with understanding the quote as 'her handmaiden' because that would raised the following questions: 1) Why does the text specify who was sent? (It was 'only' a maidservant, after all. ...


2

Rashi to Shemot 1:7 writes: וישרצו: שהיו יולדות ששה בכרס אחד and swarmed: They bore six children at each birth. ( Chabad text and translation ) שפתי חכמים on that Rashi (citing שמות רבה) explains that this is learned from the fact that there are six different, apparently extraneous wordings that describe the growth of the Jewish people in Egypt. ...


1

You may need to glean some insight to the connection from Ramban's explanation on Shmot 3:11. It's lengthy, but an important part of what he states is that regarding B'nai Yisra'el and Moses leadership, there was a sequence and cause / effect. Ramba"n states that B'nai Yisra'el would listen to Moses about the concept of being freed from Pharoah and slavery. ...


1

[A friend of mine suggested this answer to me and it seems right: (no source though)] The dialogue in Shemot 4:10-15 deals with Moshe's apprehension in speaking with the Jewish people. Similarly Hashem tells Moshe in Passuk 16 that Aharon will be his interpreter- to the Jewish people. Shemot 4:16: And he will speak for you to the people, and it will be ...


1

On a clinical level, it almost sounds like apraxia of speech. http://www.apraxia-kids.org/site/apps/nlnet/content.aspx?c=chKMI0PIIsE&b=839037&ct=837215 http://www.youtube.com/watch?v=XNB0ihI2srQ



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