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1

The Malbim says that this is the usual split of "עשה" and "לא תעשה". The form of "אזהרה" always comes regarding "לא תעשה" (since you warn someone of something that he shouldn't do). These too he splits into "חקים" which are "לא תעשה" for physical actions, and "תורות" which are "לא תעשה" of thoughts and teachings (pride, forgetting Hashem, etc.). And for ...


2

The Malbim says that Bnei Yisrael were too afraid to advance toward Hashem. They were not prepared enough to be able to hear Hashem directly, so they could not do it by themselves. Therefore, the verse stresses that they stayed in the camp; and Moses needed to bring them to Hashem himself, as it continues with "ויוצא משה את העם לקראת האלהים". ‏... ...


0

Hebrew Scripture was structured based on the principle of dichotomy. (In simple terms, the second half of the verse modified the first half of the verse, and subsequent divisions within both halves performed the same functions, respectively.) Hebrew Scripture not only parsed verses in dichotomy, but the dichotomies were built around melody, or cantillation. ...


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The second verb-object is the simple amplification and expansion of nuance of the first verb-object. That is, both verb-objects are the main idea of their respective clauses. Thus the second verb-object (and what follows) modifies the first verb-object (and what follows). According to the 19th Century mathematician and Hebraist Dr. William Wickes, the ...


1

This question is treated in the Talmud. The Mishnah in Sanhedrin says אֵין דָּנִין לֹא אֶת הַשֵּׁבֶט וְלֹא אֶת נְבִיא הַשֶּׁקֶר וְלֹא אֶת כֹּהֵן גָּדוֹל, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד In the Gemara (Sanhedrin 15B, 16A) we can read: אמר רב מתנה הכא בנשיא שבט שחטא עסקינן מי לא אמר רב אדא בר אהבה כל הדבר הגדול יביאו אליך דבריו של גדול האי ...


2

Your connection is exactly what the Malbim discusses, I copied the relevant part here (partial emphasis by me): וישמע יתרו. בא להציע מה הניע את לב יתרו לצאת ממדין אל המדבר ולהביא את בניו אתו, שהלא מנמוסי הכבוד היה ראוי שמשה ישחר פני חותנו והוא ישלח אחר אשתו, כמ"ש דרכו של איש לחזר אחר אשה לא בהפך שנקבה תסובב גבר, זאת שנית הלא משה שלח את אשתו בגט פטורין, ...


0

From http://www.torah.org/learning/hamaayan/5769/yisro.html# (hattip: @Salmononius2): Thursday night of the week of Parashat Yitro: It was the custom among the Jews of Tunis to hold a "Seudat / Feast of Yitro" on this night. Some say that the feast commemorates the feast that Yitro made in this week's parashah (18:12). Others say it celebrates the ...


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From: http://www.rationalistjudaism.com/2013/01/on-eagles-wings.html One ornithologist writes: "Many ornithologists have thought that the Bible picture of an eagle carrying her young was merely figurative, but in recent years certain reliable observers have actually seen a parent bird let its young rest for a moment on the feathered back - ...


3

The Torah Temimah gives an explanation that other nations give the "more expensive" trials to the higher-level judges (even though the ruling of the case may be very simple), while "cheaper" trials can be handled by the lower-level judges (even though it might be a very complicated case). He says that the difference is that while they judge the importance ...


4

Shadal quotes ibn Ezra's explanation that this is a pausal form. This is the case even though the word is not the last in the verse: because the last word, 'הֵֽם', is a very short word, it somehow doesn't count as a separation between יִשְׁפּוּט֥וּ and the end of the verse. This case also differs from regular pausal usage in that the long vowel that is put ...


1

According to Rashi this is the machlokes between Rabbi Yose and the Rabbanan in Maseches Shabbos 87a. However, Rashi says that "on the third day" according to Rabbi Yose means the same as the statement by Moshe Rabbeinu to "separate for three days" Art Scroll 87a1 note 6 says that In the Rabbi's opinion there were only two days of abstinence before ...



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