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Art Scroll translates b and c to imply "in order to". Thus the translatoion reads. One thing that I asked of Hashem; that shall I seek: That I dwell in the House of Hashem all the days of my life. [in order] To behold the delight of Hashem and to meditate in His Sanctuary. Note the spacing used as part of the translation. Thus, Art Scroll is ...


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Metzudas David thereon apparently understands "b" and "c" to be the same thing. לחזות. לראות בנעימות תורת ה' : ולבקר. לדרוש בהיכלו בדבר מצות ה' Furthermore, Malbim understands "b" and "c" to be the reason for the request "a"; not requests in and of themselves. שבתי בבית ה' כל ימי חיי, הוא על הכוונה כדי לחזות בנועם ה' ולבקר בהיכלו, ואין בלבי כונה ...


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Two possible explanations, according to Rash"i's commentary (who, BTW, cites 2 others - so it's not his own idea :-): Rashi on Psalms 27:4:1: ולבקר בהיכלו . ליראות שם בכל בקר ובקר כך פירשו דונש , ומנחם חברו עם לא יבקר בין טוב לרע ( ויקרא כ"ו ) , אבל דונש פתר לשון בוקר : My partial translation & expansion of Rash"i: To be seen daily (i.e. from ...


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"Shenei" means "two of" (like "benei -- children of"). Shenei eidim is "two units of witnesses". The emphasis is on the eidim, and we're just giving a property of the set of witnesses -- it has size two. The pasuq at 19:15 is saying that it takes a set of 2 or 3 (or more) witnesses to establish a fact, and we darshen -- the fact it established equally ...


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First of all, from a strictly grammatical perspective, the use of this numeral is not particularly strange. While it also might not be particularly common, it does occur like this in other contexts as well. So, for example, שנים חדשים in 1 Kings 5:28, שנים כרֻבים in Exodus 25:18 and שתים נשים in 1 Kgs 3:16. If you want to see some grammars that mention this ...


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Shadal on Genesis 11:4:2: ונעשה לנו שם: הבאים אחרינו יהללו אותנו על המעשה הגדול הזה, או העיר עם המגדל הם עצמם שם, כלומר דבר מצויין ומפורסם (Monumento), ואולי ככה ויעש דוד שם בשובו מהכותו את ארם (שמואל ב' ח' י"ג), ואולי ככה וקברו כל עם הארץ והיה להם לשם (יחזקאל ל"ט י"ג) קבורת המון גוג תהיה דבר מצויין ומפורסם. (The text comes from sefaria.org, ...


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I recall a teacher in high school explaining that VeHayah comes to portend a positive passage; whereas VeYehi is the opposite. Hence this is good - and describes the reward for keeping the mitzvot. The letters are also the same as those in G-d's name, Yud-Key-Vav-Key. Vayehi starts off Megillat Esther, at whose beginning we hear about evil decrees upon the ...


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Sefaria.org translates the first word as "stranger" and not "convert". I can see that your notion of the word ger means "convert" because we tend to call converts "gerim". However, use of the word "ger" to mean "convert" is not a universal translation in Tanac"h. Often it means "stranger", i.e., someone who is a I.e. a *ger toshav" or a resident alien. One ...


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The Bnai Yisrael needed to be reminded of the intrinsic danger of the midbat through which they traveled because they themselves did not see. The ananei hakavod took care of the snakes and scorpions. It was intrinsically a land in which thirst was a major danger, because of the heat and dehydration that would occur, and there were no oases in which they ...


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The answer is that Persia was, at the time of the gemara, not just a random nation "out of all the nations in the world". They were an empire, competing with Rome. See here: https://en.wikipedia.org/wiki/Parthian_Empire https://en.wikipedia.org/wiki/Seleucid_Empire


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Note that the definition of the seventy nations occurred in the Dor Hahaflagah (dispersion after the Migdal Bavel). As a result, the nations of Moav, Ammon, Yishmael, and Edom would not have been in existence at that time. I have seen references to the Vilna Gaon, such as in Nefesh Hachaim and this reference that the reference to ruling over 35 each, means ...


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I asked this question to one of the rebeim in my grade school and he answered that the passuk was going down the list based on how common the subject was. Children are most commonly found, servants less so, animals even less, and finally geirim which were the least common.


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Kesuvos 111b: (Art Scroll 11b3) has the following: Rami bar Yechezkel traveled to Bnai Brak. He saw certain goats that were eating under the fig trees, and [fig] honey dripped from the figs while milk dripped from [the udders of] these [goats] and [the two] mixed together [to form a flowing stream]. [Rami bar Yechezkel] said This is a [literal] ...


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Ikar Siftei Hachamim on Deuteronomy 8:4:2 (excerpt): ואם תאמר והא בפרשת כי תבא כתיב ונעלך לא בלתה מעל רגלך שמע מיניה שהיו להם מנעלים ויש לומר דהתם קאי איוצאי מצרים שהיו להם מנעלים אותם מנעלים לא בלו מעל רגליהם ומה שפירש כאן היינו אותן שנולדו במדבר שלא היו להם מנעלים. (My translation): If you would say that in parshat Ki Tavo it says, "Your shoes ...



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