It's one of 10 traditional exceptions to the rules of BeGeD KePeT recorded by the master masorete Ben Asher in his Dikdukei haTa'amim.
Minchat Shai records two homiletic explanations:
The second מי כמכה follows God's name and we don't want it to sound like we are declaring God to be a fellow named מיכה.
The stronger form in the latter phrase indicates a ...
It was hidden with the Aron (Ark of the Covenant) and some other things near the end of the first Temple by Yoshiyahu (King Josiah).
Source: Talmud, Yoma 52b, תוספות הרא"ש על הגמרא בהוריות (יב.) , הרמב"ם (משנה תורה, הלכות בית הבחירה ד א)
In the second Temple, a Kohen (a Priest-a descendant of Aharon, Moses brother) found a loose stone on the ground in the ...
The Chidushei HaGriz (§ 161) comments that the narrative between Shmuel and Shaul is a basis for the Rambam's opinion in 6:4. In verse 18, Sh'mu'el says that Sha'ul was told to destroy אֶת-הַחַטָּאִים אֶת-עֲמָלֵק:
And the LORD sent thee on a journey, and said: Go and utterly destroy the sinners the Amalekites, and fight against them until they be consumed....
The Rebbe Maharash (Toras Shmuel 5632 vol. 2 pg. 377) notes this discrepancy between
the two terms used for "rock", and explains it based on a Midrash (Yalkut Shimoni Chukas Remez 763):
והכיתם לא נאמר, א"ל כשהנער קטן רבו מכהו ומלמדו כיון שהגדיל בדבור הוא מיסרו, כך אמר הקב"ה למשה כשהיה סלע זה קטן הכית אותו שנאמר והכית בצור אבל עכשיו ודברתם אל הסלע שנה ...
The discussion as to whether Yeshoshua wrote the last eight lines or Moshe wrote them "bedimah" (either with tears or "confused") applies only to those lines.
And Moshe the servant of HaShem died in the land of Moav by the word of HaShem.[Devarim 34:5]
On this verse Rashi quotes a famous debate regarding the last eight verses of the Tora; is it possible ...
The Malbim explains this as follows:
A צור refers to a hard rock that most certainly does not contain any water within. There was no problem hitting such a rock to cause water to come out, as this was undeniably a miracle. However a סלע is a type of rock that naturally has water inside. Moshe was therefore commanded not to strike such a rock, as Hashem ...
I collected a few links that discuss this question, with several different suggestions for an answer.
For example: The Rosh says that only those who did not believe in the Exodus died in the plague of darkness. The Chatam Sofer says that they were kept alive so that the miracle of the ground opening up will be done especially for them. See more in the links ...
The Mishna Berura (685 sk 18) only recommended this practice for Parashat Zakhor, seemingly because it may be a biblical obligation (ShA OC 685:7). Betzel HaChokhma (6:50) said this applies to any readings being used to fulfill the Mitzva (eg. on Purim morning, if someone missed Zakhor).
Ketzot haShulchan (3:84:13 footote 22) said to read one way in Shvi'i ...
According to R. Amnon Bazak, there is no source, and it in fact goes against tradition. Although the custom to recite "Parshat ha-Man" appears in the first siman of Shulchan Aruch, there it is a practice for every day, "in order that one should believe that his food comes with divine providence." This practice was not widely accepted.
Some poskim quote a ...
What's the difference between Amalek and his nation?
On “Amalek and his nation” Seforno says “who were collected from another people to fight”.
I understand him to mean that the “nation” were his in the sense that he assembled them to fight with him but that they were not amalekites (may their name be erased).
The Sefer שערי אהרון quotes the שכל טוב to ...
According to the Seder Olam Rabbah (Chapter 5) - it was during the week which started on the 23rd of Iyyar. There are other Rabbinic sources which indicate that the battle was on a Friday. Since the Torah describes a battle of two days (Exodus 17:9) - that would make it Thursday and Friday 27th and 28th of Iyyar. 3.
סדר עולם רבה (ליינר) פרק ה
שנאמר ויסעו ...
(Pseudo-)Malbim in Midrash Haggadah explains that Dayenu means, 'It would have been enough for us to be obligated in thanking Hashem'.
Although he doesn't address your specific question here, I think we can apply his approach.
Even if Hashem had only performed certain acts on our behalf, and had not done the things that Bnei Yisrael demanded of Him, we ...
"יקר" here actually means something else.
The root Y-K-R is used by the various Targumim in many places to translate heavy.
Shemos 9:7 reads:
וַיִּכְבַּד לֵב פַּרְעֹה
Onklelos translates as:
וְאִתיַקַר לִיבָא דפרעה
Targum Pseudo-Yonasan translates as:
ואיתייקר יצרא דליבא דפרעה
For more examples of this: see Targumim to Bereishis ...
Based in my Mesora - which I got from my father:
The special tune starts before the Shira. It is already used for Posuk 14:29 - the Posuk before וַיּוֹשַׁע
וְהַמַּיִם לָהֶם חֹמָה, מִימִינָם וּמִשְּׂמֹאלָם
Note: this phrases is already mentioned in Pasuk 22 - but there it is sung normally.
Then comes the actual Shira, where each Posuk with Hashem's name ...
The Mechilta in Bishalach 2,6 makes a drasha from the words 'ad echad', seemingly the Torah lists there was none left 'until one', that is Pharaoh was left. It goes on to bring an opinion that afterwards Pharaoh went in and drowned.
There is also a Yalkut Shimoni #176 that says he was the king in Ninvei at the time of Yona's prophecy who knew to take the ...
It says in Shemot 8:23 "דֶּרֶךְ שְׁלשֶׁת יָמִים נֵלֵךְ בַּמִּדְבָּר". The pshat there is that they would go 3 days' distance. That would be a 6 (7?) day trip total - 3 there, 3 back, (perhaps one for what they're doing there). Therefore, only after the 3 days had passed and there was no chance of them coming back did they tell Pharaoh.
This is my own idea, ...
Rav Dovid Tzvi Hoffman on this Passuk suggests that the word כסיה would mean forever/ongoing:
ואולי הפירוש של ״כסיה״ – לדעתם של אלה הסוברים כי תיבה אחת יש כאן – הוא: המכוסה, העטוף, כלומר הנצח, כמו ״עולם״ מלשון עלם, להסתיר, ופירושו של הכתוב הוא אפוא: יהא זאת מצבת נצח
Rabbi Chaim Heller (footnote 11 here) suggests that it would mean "throne", just as כסא ...
See Shulchan Aruch OC 426.2 in Rema.
ואומר תפול עליהם וגו' ולמפרע כאבן ידמו כו' ג' פעמים
They say Tipol Alehem right and reverse three times.
This is an old custom. Abudarham says that despite it is an half verse, he learned from his masters that the atnachta is equivalent to a sof pasuk, so it is allowed to read the half pasuk without the end.
Rashi is saying that in this instance they followed Moshe even though it didn't make sense. That is why the verse emphasizes that they did it - they did it despite the fact that it wasn't reasonable.
They didn't always behave that way, in fact right afterwards (v. 11) in this very story.
What is a malakh? There are a number of opinions, I will discuss one of the most famous, that of the Rambam in the Moreh.
I've included the pertinent parts of the extensive discussion of the subject of malakhim in the Moreh, down below. To summarize the Rambam's points, Malakh HASHEM can refer to a variety of entities, forces, thoughts and/or persons who ...
As you mentioned, "רפואה" can mean both things: healing an existing disease, or preventing a future one.
Rashi himself asks your question. He brings the midrash, which reads the passuk as "I will put none of the sicknesses upon thee... (yet if I will, it will be as though I didn't), for I am the LORD that healeth thee."
The Siftei Chachamim explain that ...
The Rashbam on posuk 22-23 points this out and answers that he did this purposefully with the intent that the Bnei Yisroel should be surprised and shocked about this double portion, which when explained to them would then add to their understanding of the special day of Shabbos. It seems that Moshe felt that the surprise and not understanding of Klal Yisroel ...
The Haamek Daver (also known as the Netziv) addresses this in his commentary to that verse. I bolded the relevant part:
למה זה העליתנו ממצרים להמית אותי. לא אמרו הוצאתנו ממצרים כלשון התלונה לעיל י״ד י״א ט״ז ג׳. דבאמת כבר האמינו בה׳ שברצונו ית׳ יצאו וכמש״כ לעיל בתלונה שלפני המן. אלא התלוננו על משה שבסיבתו כולם מתנהגים למעלה מן הטבע כאשר כן הוא באמת ומש״ה ...
Rabbi Moshe Feinstein writes in the Igros Moshe Orach Chaim vol 5 siman 20 subsection 32 that it is more important to repeat it when reading it in parshas Ki Seitzei than in parshas Zachor.
But, just for the record, the Vilna Gaon also repeated it during Ashrei, and no one seems to have accepted that practice.
Please see the sources cited in this essay
"Rambam outlines a Jewish etiquette of war: Before the military option is exercised, the diplomatic option must be explored. The opposing side should be offered a non-violent resolution that would make co-existence possible, which ...
I know this is a bit late, but some may find this useful:
Israel Yevin says that "rolled up pe" (פ' לפופה) and other "curved letters" (אותיות עקומות) appear in Masoretic notes. He says "such forms were only used in a few MSS. The rolled up pe, for instance, is much used in Yemenite MSS." (Introduction to the Tiberian Masorah, p. 48).