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Sotah 17a: דריש ר''ע איש ואשה זכו שכינה ביניהן לא זכו אש אוכלתן R. Akiba expounded: When husband and wife are worthy, the Shechinah abides with them; when they are not worthy fire consumes them. (Soncino translation) Rashi there explains: שכינה ביניהם - שהרי חלק את שמו ושיכנו ביניהן יו"ד באיש וה"י באשה The Shechinah abides with them - ...


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

Avos d'rabbi Nassan (ch. 11) quotes R. Shimon Ben Elazar who is pretty explicit that this refers to physical labor; cited by Meiri to Avos (ch. 1). This is also the implication of Recanti (13th century kabbalist). Sifrei (Eikev 41) writes that it refers to service of God Specifically, "to work it" refers to [Torah] study, and "to guard it" refers to ...


5

Apparently although the Mechilta understood the prohibition to be kidnapping it still recognizes the literal meaning of theft. This is implied by this mechilta and also somewhat implied by this mechilta.


5

Rashi answers your question when he says on verse 24: Go, descend: And warn them a second time. We admonish a person before the act [he is to perform], and we admonish him again at the time of the act [when it is to be performed]. [from Mechilta] Moshe evidently thought that one warning was enough and the intent of his response was to understand ...


4

The Kedushas Levi explains that Moshe was responding to Hashem according to Moshe's own perception - Moshe lived on a level where if Hashem said no, then it is impossible to disobey - Hashem's command is reality, and it's inviolable. Therefore he said "They can't come up, because You told them not to." Hashem's response was "לך רד" - go down; go down to ...


3

First of all, the plain-sense meaning of the verse (even without the te'amim) is that בהר and יי are in construct ("the mountain of God"), as is evidenced by the niqqud. As mevaqesh noted in a comment on the previous answer, "on the mountain" is בָּהַר (bahar), while בְּהַר (behar) means "on the mountain of". So the niqqud and the te'amim are, in this ...


3

Chazal state that Har Hamoriah and the place Yaakov slept were identical to Har Sinai, which is called "Har Hashem." Matan Torah was the point where Hashem "made himself seen on the Mountain of Hashem," which would be the literal interpretation of the text when using the masoretic taamim. He also appeared to Yaakov at that location, who identified the place ...


3

This idea is found in the S'fas Emes on the Chumash (B'ha'alos'cha 5635, s.v. ויעש כן אהרן - thank you Chiddushei Torah for finding this helpful citation): ויעש כן אהרן. שלא שינה. יש לפרש כי עשה מעשה המצוה כל ימי חייו בכוונה ורצון אחד. כי דרך כל אדם. שבהתחלה מתעורר לטוב. אח"כ נשכח ממנו. וצריך לחפש התעוררות באופן אחר תמיד. והאמת כי ההתפעלות הראשון הוא ...


3

Radak (Y'sha'ya 28:4) comments that ציץ is the masculine form and ציצית is the feminine form: נזכר בלשון זכר ציץ ובלשון נקבה ציצית The Zohar (Sh'lach 174b) likewise notes this. The Zohar understands this connection as representing a kabbalistic dichotomy where ציצית represents the feminine aspects of Creation and the physical world while the ציץ ...


3

Shadal has two commentaries on Torah: a shorter one called Mishtadel a longer one, with two printings. One of these printings is a censored text, which leaves out e.g. some of Shadal's citations of gentile scholars. This one is available online in plain text. The other of these printings is the full uncensored version and is available on Google Books (but ...


2

The most famous case of a Rishon pointing out the human flaw of a patriarch is the Ramban's discussion of Avraham's descent to Egypt in Lech Licha 12:10. Rabbi Hirsch goes to great lengths to expound on that opinion. The Medrash Rabba in the beginning of parshas Shemos has a list of our heroes who ruined their children by showing them too much love. Avraham ...


2

Unlike Rashi (19:24) who understands that Moshe was questioning God, R. Saadya Gaon writes that he was troubled by this verse for many years until he saw in a certain work that a servant tells his master that he has completed an assigned task upon receiving a command for the next task. Similarly, Moshe was merely telling God that he had performed his ...


1

The original creation, being one human being, contained both male and female elements. Note that when God created Chava He didn't start over with clay; He took part of Adam as a starting point. The "creation" of Chava was more like a separation of Adam into two parts, male and female. God does not have a physical form so "in his image" (and "likeness") ...


1

Tzelem and Demus cannot refer to a physical description of the being known as Adam. That is since Hashem is not in any way physical, the "likeness" means that Adam was created with the possibility of free will and with a spiritual dimension. Thus, the physical appearance does not matter in that respect. The being known as Adam was created as a "unity" with ...


1

Rava (Bavli 12) sees it in 1:9, which says Vashti made a party for women in the king's home: he says she must have made it there rather than in her own home because she intended sin [presumably lewd intermingling].


1

The Malbin always explains that שָׂשׂוֹן is the external manifestation of happiness, and שִׂמְחָה is feeling happy. See, for example, the Malbim on ישעיה Posuk 22:13 וְהִנֵּה שָׂשׂוֹן וְשִׂמְחָה הָרֹג בָּקָר וְשָׁחֹט צֹאן אָכֹל בָּשָׂר וְשָׁתוֹת יָיִן אָכוֹל וְשָׁתוֹ כִּי מָחָר נָמוּת: שמחה היא שמחת הלב הפנימית, וששון היא המחול והריקוד והמשתה אשר יעשו ...


1

R. Avraham Ben HaRambam cites the verse "do not touch my anointed and do not harm my prophets" (Psalms 105:15) in the context of negative assessments of members of these categories. This would certainly include the Avos, (the prophecy of the Imahos on the other hand is not explicit in the Torah, so this "prohibition" isn't as clear.)


1

Sefaria has some of his writings. Bereishis Shemos Vayikra Bamidbar


1

http://ishimshitos.blogspot.com/2008/09/blog-post.html?m=1 This may be your best bet. Not all the links seem to be working, but the Torah ones are.



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