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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 ...


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 ...


דוד is referring to King David. דויד is referring to Moshiach ben David specifically as Melech HaMoshiach. This is brought in Kol HaTor 2: 2. This is also brought in Be'er Yitzchok on Likkutei HaGra 63.


The reason is because of david's friendship with Jonathan. A yud was added to David's name and a 'hei' to Jonathan's. To show that their great friendship had hashem's blessing. Since these were 'additions' one doesnt use them in spelling their names. Although R Yehonasan Eibeshuts did add the 'hei'. I will have to look for the source.


The Christian division of Chapters and Verses follows their understanding of the Torah text which sometimes conflicts with the Jewish understanding. See http://strangeside.com/bible-origin-of-chapters-and-verses/ There was a time when Biblical chapters and verses did not exist. There was no way of accurately pinpointing a verse except by indicating ...


The second, בְּמַיִם, means "in/with/at water(s)". The first, בַּמַּיִם, has the definite article, and means "in/with/at THE water(s)". It would typically be used when talking about water which has already been mentioned. It is very normal in Hebrew for the definite article to be swallowed up into an prefix, there is nothing special about 'water' in this ...


There are four ways of writing a paragraph break in the Torah text: 1) xxxxxxxxxxxxxxxxxxxxxxxxxx xxxxxxxxxxxxxxxxxxxxxxxxxx xxxxxxxxxxxx xxxxxxxxxxxxxxxxxxxxxxxxxx xxxxxxxxxxxxxxxxxxxxxxxxxx 2) xxxxxxxxxxxxxxxxxxxxxxxxxx xxxxxxxxxxxxxxxxxxxxxxxxxx xxxxxxxxxx xxxxxxxx xxxxxxxxxxxxxxxxxxxxxxxxxx xxxxxxxxxxxxxxxxxxxxxxxxxx 3) ...


The Tosefos Rosh to Niddah 13a writes that it is forbidden because of bittul peru u'revu, nullification of reproduction. He asks why it still applies to one who has fulfilled peru u'revu and answers that even after fulfilling the requirement of reproducing a man still continues to fulfill the mitzvah as a result of ולערב אל תנח ידך, which the Gemara in Haba ...


I think I know what book you're referring to as it's sitting on the bottom of my shelf at home, but offhand I couldn't remember what it was called. I did some googling to see if I could find the title, and came across some other options (as well as a different question on this site that might also answer your question). There is an English Artscroll book ...


Rashi (Numbers 32:12) says that Calev is called "Kenizite" after his stepfather Kenaz (so "the Kenizzite" refers to him, not to Yefuneh). And I Chronicles 4:15 (thanks @DoubleAA) says he had a grandson named Kenaz (or maybe Ukenaz), probably named after his stepfather.


From Wikipedia There were provisions for a Gentile to be included in Israel as were clearly spelt out in the regulations for Passover (Exodus 12: 48,49). Some consider Kenizzites as an Edomite tribe, in which case Caleb would be a descendent of Jacob´s brother Esau. But many view Caleb as a true Israelite by birth, since he is associated ...


Divrei Hayomim 2:18 says that Caleb was the son of Chetzron. Radak there says that this is Caleb ben Yefune. Radak says he was known as ben Yefune since he turned away from the Meraglim's blasphemy of the land. Ibn Ezra disagrees and says his father's name was Yefune and his grandfather's name was Kenaz.


Scrolls found in Ketef Hinnom contain the priestly blessing (of Numbers ch. 6) as preserved from the First Temple Era (700-650 BCE) The Isaiah scroll found in Qumran: "has been carbon-14 dated at least four times, giving calibrated date ranges between 335-324 BC and 202-107 BC; there have also been numerous paleographic and scribal dating studies placing ...


I have found an answer to my question after a long time of copying and pasting. In Tanach, there are 1196825 letters. This does not include kri, but only the ksiv. It includes the 9 inverted nuns.


The origional Torah did in fact have מנצפ׳ך in both forms, but over the generations, their proper use was confused. People forgot which form went in the middle of a word and which at the end, whereupon the צופים, נביאי הדורות, reinstated their proper use. This is found in maseches Shabbos 104a, and Megila 2b.


In Biblical Hebrew, when using a preposition such as "to" or "on" followed by the name of a place, Modern Hebrew would have used the word בגג . In Biblical Hebrew, the letter ה is added to the end of the place, instead. So, the meaning , here, is "He called to Samuel on the roof". Compare this, for example, with Breishit 28:2, and see Rashi's grammar ...


Rambam, Laws of Mezuzah, Tefilin, and Sefer Torah, 7:16. ז,טו מותר לדבק תורה נביאים וכתובים בכרך אחד, ומניח בין כל חומש וחומש ארבע שיטין, ובין כל נביא ונביא שלוש שיטין, ובין כל נביא ונביא משנים עשר שלוש שיטין--שאם בא לחתוך, חותך. וסידורן של נביאים, כך הוא--יהושוע, ושופטים, שמואל, ומלכים, ירמיה, ויחזקאל, ישעיה, ותרי עשר; וסדר הכתובים--רות, ותילים, ...

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