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9

In order for the Torah Shebal Peh to be "added" to the Torah it would be necessary to conclude from independent evidence that it wasn't part of the Torah to begin with. To argue that Torah Shebal Peh is not divine because it was "added" is to either argue in a circle or merely beg the question. The verse does not proscribe adding to the "written" Torah but ...


8

The Sefer Hachinuch interprets this verb as the source that the commandment stated here is to believe in God, and not merely to profess belief in God. His piece on Commandment 417 begins: מצות אחדות השם - שנצטוינו להאמין כי השם יתברך הוא הפועל כל המציאות, אדון הכל, אחד בלי שום שתוף, שנאמר (דברים ו ד) שמע ישראל יי אלהינו יי אחד, וזה מצות עשה הוא, אינה ...


7

Rabbi Samson Raphael Hirsch's book Horeb divides the commandments into six categories: Torot (teachings) - fundamental principles relating to mental and spiritual preparation for life Edot (testimonies) - symbolic observances representing truths which form the basis of Israel's life Mishpatim (ordinances/judgements1) - declarations of justice towards human ...


5

In the first instance (hap-tip to Joseph for the list) of the use of "האל" in the Torah meaning "these," Bereishit 19:8, Rashi and Ibn Ezra comment on it, both indicating or implying that there's no special significance to this use. Skimming through the Mikraot Gedolot and R' Hirsch (commentaries I have at hand) on this and the other instances, I don't see ...


5

The Gemara (Sotah 13b) says that it parallels Moshe's statement to Korach and his group, "רַב לָכֶם בְּנֵי לֵוִי". In return, he was told "רַב לָךְ". Maharal, in Chiddushei Aggados, explains that Moshe was, in effect, telling them, "The greatness that you have ought to be enough for you - you shall not have any more." Which is a degrading way to talk to ...


5

The words Shema Yisrael are usually translated as "Hear, Israel" or "Listen, Israel." However, the word appears with a different meaning elsewhere in Tanach: Shmuel 1 15:4: וַיְשַׁמַּע שָׁאוּל אֶת הָעָם, And Shaul gathered the nation Metzudas Tzion there: וישמע" - ענין אסיפה הבאה בשמיעת קול המאסף" Vayishama - gathering that happens ...


4

First, a correction to the question. The Ramban does not say that Megillah is not a problem because it was instituted by nevi'im, rather he says that it is not a problem because a source was found within the Torah. See Ramban's hasagot to Sefer Hamitzvot, Shoresh 2: וכבר אמרו(מגלה יד.) ״ארבעים ושמונה נביאים ושבע נביאות עמדו להם לישראל לא פיחתו ולא הותירו ...


4

The Minchas Shai does, he brings different readings and see from the words acher kach matzati B'Mordichai(pg 32) but better to see the whole thing. http://hebrewbooks.org/pdfpager.aspx?req=14036&st=&pgnum=32


3

The question is simple Moshe wants to go into Eretz Yisroel so he wants to stay in Hashem's servitude but the answer Hashem replies can only be understood in the context of the Gemara in Kiddushin (כב, א) there the Gemara explains that in order to enslave himself further he must make this statement twice. Therefore Hashem tells him do not continue to speak ...


3

Reb Yackov in His Emes Liyackov says that the Tashbetz says that the Mitzvah of living in Israel is only for those who have a Chelek of Eretz Yisroel since Moshe was A Levi He had None hence he had no Mitzvah of living in Eretz Yisroel!!!!!!


3

Rashi indicates that a Tzadik does not make requests based on their merits. Perhaps the explanation of Rashi is that a Tzadik truly recognizes that any merit he might have before God is really as nothing. If one truly perceives the reality of God and recognizes how lowly man is, as is said " Mah enosh Ki ziskerenu?" What is man but nothing before God, he ...


3

The cantillation notes break the directions into pairs: "West-and-North", and "South-and-East." If I understand correctly, Moses is standing approximately across the Jordan River from Jericho. If he looks West, he sees the Promised Land. Same if he looks North, according to the Biblical cartographers who have the Biblical northern border jutting east near ...


3

A more mussar-dik answer: perhaps we can only really know where we are going when we know where we came from. Note also that mizrach is last, suggesting that, while one must remember where he came from, the real essence is where he is going.


3

I can give a partial answer regarding the statutes and ordinances - in Hebrew "Chukim Umishpatim" A statute is a law that has no "logical" reasoning for example, the laws of kashrut (kosher) are not based on human "logic". We cannot logically reason why we cannot eat shellfish, for example. An oridnance - "mishpat" is something that we can logically ...


3

I asked this question to one of my Rabbeim when I was a teenager. His response was "We do not want to finish an Aliya with the name of an Avoda Zara וַנֵּשֶׁב בַּגָּיְא מוּל בֵּית פְּעוֹר therefore Levi goes until Sheni and then we give the Yisrael from there".


3

Often in Tana"ch, the word "Shema" doesn't mean "hear" - using ears. It means "understand". Example of this - Na'aseh V'nishma - the response B'nai Yisra'el gave upon accepting the giving of the Torah - means, "We will do, and we will understand". Talmud Brachot (don't recall exact page) mentions that the recital of the Shema is comparable to reciting the ...


2

Rabbi Nathaniel Helfgot explains that the Ramban is only bothered by Purim because it was an institution of the Nevi'im - prophets. What does Rashi mean? A simple understanding of his words would seem to indicate that he doesn't believe that Chanuka presents a problem, since its source is not a takanat nevi'im. Only a mitzva which is introduced as ...


1

In addition to @SabbaHillel's answer, this site appears to show streams flowing into the Dead Sea from all directions:


1

The map on page 923 showing the borders of Eretz Yisrael does not show that line. It appears to be an artifact of the cut and paste method used to create the map or of the boundary line between the east and the west in order to show the three cities of refuge on each side.


1

The same question can be asked of G-d smelling (by korbanos), speaking, (and in a similar way knowing, regretting). We first have to discuss what are these things in a conceptual sense. What is eating? You take something in and it gives you energy. So if learning increases your intellectual ability, then learning can be said to be eating because you took in ...


1

The "hear" is critical to this verse, because this word lies in logical parallel to "the Lord our God." The Masoretic Text contains cantillation marks which serve not only to indicate the stress and accents on the Hebrew words, but to provide musical harmony to "sing" the Scripture, which aids in memorization. The way the words are pronounced (based on the ...


1

Read the first 4 paragraphs toRambam's Mishneh Torah. It cites an important verse as the proof that the Torah shebichtav (written) and B'al Peh (Oral) were both given on Mt. Sinai and were both taught by Moses. The remaining paragraphs go through various generations until he explains how the Oral law became written in the form of the Mishnah. Rather than my ...


1

I'm not aware of any references in the Chumash itself, but the only two passages in the entire Tana'kh that may be relevant to your question, to my knowledge, are (JPS): Yeshayahu 40:22 "It is He that sitteth above the circle of the earth." (Rashi links this verse to 44:13, which speaks of a carpenter using a "compass") Iyov 26:7 "He stretcheth out the ...


1

The Rashi you quote is from the Mekhilta. The Ramban, too, holds that this verse can only refer to a Canaanite woman (see his commentary in which he disputes Rashi somewhat). The pesuqim discuss an 'Ivri who stole and is subsequently being sold by a Beit Din. The Kli Yaqar (21:4) explains that, if the 'eved was married previously married, the master is ...


1

the same thing happens in parshas yisro 72 and 75- I was told that the 10 commandments can be grouped slightly differently than originally eg lo signov lo tirzoch were possibly previously in one verse other discrepancies in parshas Bo and Vayishlach - I don't have an answer for that :(


1

In the Maharal From Prague's Hagada, he goes into detail regarding the 4 sons – why there are 4 sons; the reason each son's question is what it is – and then he explains the reason for the answers of each son. (Including, why the naïve's question and answer are the same as in the Torah.) Since I couldn't find The Maharl's Hagada on the web, I typed up the ...


1

Remember this is Aramaic - not Hebrew. תטעי in Aramaic means to go on the wrong path. To stray, if you will. I understand the Aramaic סגד to mean worship, whereas to bow, or להשתחוות is the main action of worshiping.


1

This allowance is for someone to say the shema when he is already "on the path". In such a circumstance, he will have more concentration if he says shema while continuing his journey than if we make him stop and delay his trip. For example, see Shulchan Aruch OC 183:11.


1

The Sipurno connects the Pesukim as follows: Don't subtract- don't think that when the reason for the issur goes away that you can do the issur (like Shlomo haMelech) Your eyes see what Hashem did concerning baal peor- the original plan of those that followed baal peor was only for z'nus. They rationalized that z'nus is only assure because it may lead to ...


1

He answers that Torah is something that must be learnt by a Rebbi it must be watched in a sense if you use your own logic you are liable to make errors in judgment which would put the whole Torah in question. Therefore it must be watched given over from a Rebbi to talmid as if left to ones own intellect it may happen as that what happened to the generation ...



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