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11

Does Vayikro (Leviticus) 19:34 suit? כְּאֶזְרָח מִכֶּם יִהְיֶה לָכֶם הַגֵּר | הַגָּר אִתְּכֶם וְאָהַבְתָּ לוֹ כָּמוֹךָ כִּי גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם אֲנִי יְקוָֹק אֱלֹקיכֶם The stranger who sojourns with you shall be as a native from among you, and you shall love him as yourself; for you were strangers in the land of Egypt. I am ...


10

Judaism doesn't have a concept of defiling holy books in that sense. They have to be treated respectfully, but even if they weren't (and your case really isn't such an example) they don't lose their status.


9

The basic source is Deuteronomy 21:23, "You shall bury him on that day." (Whether it also applies to non-Jews is not so simple. The Ramban there mentions that Joshua took care to bury the bodies of the Canaanite kings (Joshua 10:27), though he says maybe that was more so as not to contaminate the land of Israel. Another relevant source is the long ...


9

The answer is there are few if any Biblical references. The afterlife is more emphasized in the oral tradition than in the actual Bible. Which is why you had the sadduccees (the priestly Jews who only believed in the first five books of the Bible with no oral tradition) who did not believe in an afterlife at all. To this day there are still many Jews who are ...


8

There are actually several places in the Pentateuch where this idea is mentioned, e.g.: Exodus 12:49 תּוֹרָה אַחַת יִהְיֶה לָאֶזְרָח וְלַגֵּר הַגָּר בְּתוֹכְכֶם - One law shall be to him that is native, and unto the sojourner that sojourneth among you. Leviticus 19:34 כְּאֶזְרָח מִכֶּם יִהְיֶה לָכֶם הַגֵּר הַגָּר אִתְּכֶם וְאָהַבְתָּ לוֹ ...


8

Just searching around in Torat Emet finds a few mentions of different months, in Tanach, besides for Adar: Nissan Esther 3:7 Nechemiah 2:1 Sivan Esther 8:9 Tammuz Yechezkel 8:14 (kidding) Elul Nechemiah 6:15 Kislev Nechemiah 1:1 Zechariah 7:1 Teves Esther 2:16 Shevat Zechariah 1:7 NB: This list may be incomplete.


7

Chiram, the craftsman who designed much of the first Beis Hamikdash, was the son of a widow (1 Melachim 7:14). The woman from Tzorfas who hosted Eliyahu was a widow with a son (1 Melachim 17:9-24), and there's a Midrash (don't remember the location) that he grew up to be the prophet Yona Also the "wife of one of the disciples of the prophets" (2 Melachim 4:1)...


7

In Melachim (Kings) Chapters 22-23, King Joshiahu discovers a Torah scroll during renovations of the Temple.


6

It may be worth investigating Tzipora, the wife of Moshe Rabbeinu. She raised their sons without him between the time that he returned to Egypt at God's command and when Yitro brought her and the boys to join the Israelites in the desert (Exodus 18:1-4), which was either after the Exodus or after the Assembly at Sinai when the Torah was given. So, she ...


6

Our tradition believes in an Oral Torah which accompanies the Written Torah. Our Oral tradition describes that there are two parts of Jewish wisdom, described as Ma'aseh Bereishis and Ma'aseh Merkava - the account of creation and the account of G-d's divine chariot - which are not meant to be publicly expounded. The Mishna in Chagiga 2:1 states: אין ...


6

I think you are confusing theology with one of its sub components: doctrine/dogma. A systematised description of theology is only one approach to theology. In fact your comment (below the question) that the Christian New Testament does contain theology in the letters shows that your understanding of theology isn't broad enough: for Christians the Gospels are ...


6

The Tanakh Simanim is based for the most part on the Aleppo Codex, and where this version is lacking, on the Leningrad Codex. (see footnote 9 here). As such it is an authoritative version that you can rely on. In addition Feldheim is a well-known Orthodox publishing house with an excellent reputation. Be aware though that the Feldheim edition is Hebrew-...


5

To summarize (and perhaps embellish) Prof. Yaakov Elman's The Rebirth of Omnisignificant Biblical Exegesis in the Nineteenth and Twentieth Centuries, which addresses all this at length, Chazal seemed to assume that every word in the Torah was deliberate, meaningful, and not mere stylistic flourish. However, in response to Karaism, Rav Saadya Gaon greatly ...


5

The Palestinian Talmud (Taanis 21a) states that there is only verse in which the Jewish people are referred to as Zion. The verse is in Isaiah 51, 16: וָאָשִׂים דְּבָרַי בְּפִיךָ וּבְצֵל יָדִי כִּסִּיתִיךָ לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ וְלֵאמֹר לְצִיּוֹן עַמִּי אָתָּה Here is the quote from the Talmud: א"ר חיננא בר פפא חוזרני על כל המקרא ולא מצאנו ...


5

The two main texts you probably want to see, in terms of the Masoretic texts, are the Leningrad and Aleppo Codicies, available online here and here respectively. See here for many more old scanned manuscripts.


5

A bit vague, but we'll give this a go: The "Torah" in the narrowest sense -- the Five Books of Moses -- we believe were dictated by God to Moses. The remainder of the Jewish Bible or Tanakh -- which roughly corresponds with what the Christians call the Old Testament -- signify works of religious value that had some Divine help. (E.g. Judges, Jeremiah, ...


5

Deut. 7:11 states: "You shall observe the commandment, and the decrees, and the ordinances, that I command you, today, to perform them." The Torah writes about Earthly rewards, and not a lot about the world to come (afterlife) or the resurrection (see further in Deut. Ch.7:12-etc.) One reason for this is the word "today" in Deut.7:11. The Torah is meant ...


4

Sure. Not veils, but other face coverings: David, after Avshalom's death: והמלך לאט את פניו (II Shmuel 19:5) Eliyahu at Har Chorev: וילט פניו באדרתו (I Melachim 19:13) Michayhu for his "playact" to Achav: ויתחפש באפר על עיניו (I Melachim 20:38) Yechezkel during his "playacting" of Tzidkiyahu's flight: פניך תכסה (Yechezkel 12:6), and Tzidkiyahu himself: ...


4

Nessa is certainly listed as a Jewish name here. But I cannot find it used in the Bible neither in my concordance (Even Shoshan) nor in an online concordance. Nes is a more masculine form and does exist in the Bible – Numbers 26 (10) and Isaiah 11 (10). My concordance lists its meaning as a “sign” (with miraculous associations) – see the translations.


4

Notice that the 10 Commandments begin "Anokhi Hashem Elokekha", while Shema ends "Ani, Hashem Elokeikhem." And how Yaakov says "וַיֹּאמֶר יַעֲקֹב אֶל אָבִיו, "אָנֹכִי עֵשָׂו בְּכֹרֶךָ עָשִׂיתִי כַּאֲשֶׁר דִּבַּרְתָּ אֵלָי (Bereishis 27:19) While the real Esav says וַיֹּאמֶר לוֹ יִצְחָק אָבִיו "מִי אָתָּה?" וַיֹּאמֶר "אֲנִי בִּנְךָ בְכֹרְךָ עֵשָׂו." (Ibid. v. ...


4

Some passages that are understood by some to refer to personal resurrection include: Isaiah 26:19: Oh, let Your dead revive! Let corpses arise! Awake and shout for joy, You who dwell in the dust!— For Your dew is like the dew on fresh growth; You make the land of the shades come to life. Job 19:25-27: But I know that my Vindicator ...


4

According to the appendix of Karaite Judaism and Historical Understanding by Fred Astren, they echo the idea of a train of tradition from Moses through to the rabbis. This is their chain Moses received the Torah from Sinai, and transmitted it to Joshua, and Joshua to the elders, and the elders to the prophets. The prophets transmitted it to the men of ...


4

The Alter Rebbe (R' Shneur Zalman of Liadi) gives approximately this explanation in Torah Or (T'tzaveh, page פה). He breaks the name of the nation into component words "עם מלק" ("'am malak") meaning "severed nation" in that the nation's metaphysical brain and heart are severed at the neck. Thus, says the Alter Rebbe, even though that nation observed the ...


4

The word גשם occurs at an etnachta only in Prov 25:23, where it has a kamatz. It occurs at a sof pasuk four times (1 Kings 18:41, 18:44, Zech 14:17, Eccl 12:2), each time with a kamatz. All occurrences of גשם on lesser disjunctives are with a segol (Gen 7:12, etc.).


4

This seems to be dependent on the text of the Talmudic passage in Chagiga 10a. In conformance with the printed text of Rashi's commentary, the printed Talmud (Vilna edition) states: כיון שיוצא אדם מדבר הלכה לדבר מקרא - שוב אין לו שלום. ושמואל אמר: זה הפורש מתלמוד למשנה, ורבי יוחנן אמר: אפילו מתלמוד לתלמוד. "Rav said once a person leaves matters of ...


3

They were both tall people (giants), but they are a different group of people and they lived in different areas. One of the key verses is Deuteronomy 2:10-11 (texts from Sefaria): הָאֵמִ֥ים לְפָנִ֖ים יָ֣שְׁבוּ בָ֑הּ עַ֣ם גָּד֥וֹל וְרַ֛ב וָרָ֖ם כָּעֲנָקִֽים׃ רְפָאִ֛ים יֵחָשְׁב֥וּ אַף־הֵ֖ם כָּעֲנָקִ֑ים וְהַמֹּ֣אָבִ֔ים יִקְרְא֥וּ לָהֶ֖ם אֵמִֽים׃ ...


3

Rashi points out that these were different groups of of "giants". The Art Scroll commentary on Devarim 10-11 refers to Rashi and explained that the nation of Eimim were colloquially considered like Refaim "which was a different family of giants (Anakim)". However, they were not the Refaim whose territory Bnai Yisrael were going to conquer. The Eimim had been ...


3

the torah needs to speak to all human beings regardless of their intellectual level or young age. here is an excerpt from part 10 of Duties of the Heart, a classical work on Jewish philosophy: if the scriptures had employed more accurate, truer terminology, then nobody would have understood it except the wise, understanding reader and most of mankind ...


3

From here, it seems there may only (?!) be that verse from Psalms (7:3): פן יטרף כאריה נפשי פרק ואין מציל If you're okay with the last word beginning with a ל (rather than ending with one), you could also use from אשת חיל (cited here): פיה פתחה בחכמה ותורת חסד על לשונה Or, if you're also okay with it being a quote from the Shabbat prayer service ...


3

It comes from the Shabbat, the seventh day of creation. The creation of the universe was completed by the creation of the Shabbat. The day that Hashem "stopped" the creation. That is also why the eighth day (the day of bris milah) symbolizes going over and above the universe of space-time. Rav Hirsch among other meforshim says that this is the basic ...



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