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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 ...


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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


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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 ...


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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!!!!!!


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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 ...


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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 ...


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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.


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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 ...


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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 ...


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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 ...


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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 :(


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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 ...


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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.


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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.


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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 ...


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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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The reason the sense of touching is not said is answered by the Rabenu Bachyeh. He says that there is no need to mention more than one of the two senses that serve as tools of perception by the body.As according to the system of the Kuzari these two are the lesser senses as they require direct contact not like the others which can perceive from afar. The ...



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