25

Not only are these letters kosher, but they are part of the ancient way of writing the text. Maimonides (Sefer Torah 7:8) urges the scribes to ensure to be careful in preserving the irregular aspects of the text, among which he lists: אותייות הגדולות, ובאותייות הקטנות, ובאותייות הנקודות, ובאותייות שצורתן משונות כגון הפיין הלפופות, והאותייות העקומות כמו ...


20

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 ...


16

Mechilta (to 14:6) states that Pharaoh emptied out his treasury and disbursed it among his army, to induce them to pursue the Jews (with the promise, too, of dividing all of the spoils equally with them). Presumably, no one had gone to Pharaoh to "borrow" gold and silver. (Indeed, the command (Ex. 11:2) was that the Jews should request "each man from his ...


16

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 ...


12

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....


9

I suggest that the purpose of the wind was so that people who chose to doubt the miraculous nature of the splitting had something with which to rationalize it.


9

That pasuk is not used in my experience as an example of trop. However, in the book An'im Zemorot by Elli Schorr he gives a list of the different Ta'amim using common examples of their occurrence. I know that when I first read this I recognized which psukim 90% of the examples were from just based on the trop from the one word. Maybe other ba'alei kriya ...


8

There are two special layouts for songs - half-brick over brick, and half-brick over half-brick. The half-brick over brick is triumphant and good. The half-brick over half-brick is bad - bury the sons of Haman or the sins of the Jews. Megillah 16b that you reference says: ‫אמר רבי חנינא בר פפא דרש ר' שילא איש כפר תמרתא כל השירות כולן נכתבות אריח ...


8

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 ...


8

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 ...


8

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 ...


8

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 ...


7

R. Schneur Zalman of Liadi (in Shaar HaYichud VehaEmunah, ch. 2) says: שהוליך ה׳ את הים ברוח קדים עזה כל הלילה ויבקעו המים, ונצבו כמו נד וכחומה. ואילו הפסיק ה׳ את הרוח, כרגע היו המים חוזרים ונגרים במורד כדרכם וטבעם, ולא קמו כחומה, בלי ספק "For then, G‑d drove back the sea by a strong east wind all the night, and the waters were split and not merely ...


7

I noted elsewhere that it's forbidden to feed an animal on שבת, unless that animal is dependent for food upon the one feeding it. For this reason, מג״א writes that the custom of feeding stray birds on שבת שירה is improper. עה״ש justifies the custom, writing that we do not feed the birds for their own sake, but, rather, for ours, as we wish to remember the ...


7

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 ...


7

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 ...


6

Moshe Rabbenu already had complete faith in Gd. It was up to Klal Yisroel to show their faith.


6

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 ...


6

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 ...


6

(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 ...


6

"יקר" here actually means something else. The root Y-K-R is used by the various Targumim in many places to translate heavy. For example: 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 ...


5

Also note that the haftorah for this parsha involves the song of devorah (although I can't say if that came before or after)


5

The Lubavitcher Rebbe (Likkutey Sichos vol. 23 pg. 153) asks what is unique about the two miracles of the splitting of the sea and the miracle of Nachal Arnon that we find specifically on these two occasions the Jewish people sang Shira. He explains that these miracles were unique in that not only did Hashem help them, but they did not have to do anything ...


5

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 ...


5

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 ...


5

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, ...


5

Ramban on the spot clearly explains that Riv is a full blown argument, while Teluna is just complaining.


5

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 ...


4

From the "Kehos Chumash", based on Derech Mitzvoshecha Mitzvas Ha'amanas Elokus: Generally, after seeing something, we no longer need to accept it on faith. If so, after seeing God's great hand, why did the Jewish people still need to believe in God and Moses? The answer is that once they had seen and validated what they had previously only believed ...


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