Rashi in his commentary to Devarim 10:1 writes that there were indeed two; the one made by Moshe was the one that the Bnei Yisrael carried with them when they went into battle.
At that time: At the end of forty days [which was the first of Elul], God was reconciled with me and said to me, “Hew for yourself [two tablets],” and afterwards, “make for ...
In Tanach the word Barzel - ברזל appears 44 times.
The Iron Age in the Ancient Near East is believed to have begun with
the discovery of iron smelting and smithing techniques in Anatolia or
the Caucasus and Balkans in the late 2nd millennium BC (c. 1300 BC)
The Torah was given in the year 1313 BCE.
Notwithstanding the above, even ...
והזכיר לאשר עשה לדתן ולאבירם. ולא הזכיר קרח ועדתו שיצאה אש מלפני ה' ותאכל אותם, בעבור כי איש זר הקרב להקטיר קטורת הוא מלאוי התורה (במדבר יז ה), ו לעולם הוא נענש לדורות כאשר קרה גם לעזיהו(דה"י ב כו יט), על כן לא מניו האותות המדבר.
I understand it as saying that since he and his congregation brought ketoros and he's not a kohen, so he's anyway meant to ...
Ikar Siftei Hachamim on Deuteronomy 8:4:2 (excerpt):
ואם תאמר והא בפרשת כי תבא כתיב ונעלך לא בלתה מעל רגלך שמע מיניה שהיו
להם מנעלים ויש לומר דהתם קאי איוצאי מצרים שהיו להם מנעלים אותם מנעלים
לא בלו מעל רגליהם ומה שפירש כאן היינו אותן שנולדו במדבר שלא היו להם
If you would say that in parshat Ki Tavo it says, "Your shoes ...
According to the Talmud God's statement to Moses actually came true, so we just have to check what they are actually called.
וא"ר יוחנן משום ר' יוסי כל דבור ודבור שיצא מפי הקב"ה לטובה אפי' על
תנאי לא חזר בו מנא לן ממשה רבינו שנא' הרף ממני ואשמידם וגו' ואעשה אותך
לגוי עצום אע"ג דבעא משה רחמי עלה דמלתא ובטלה אפ"ה אוקמה בזרעיה שנא'
בני משה ...
While Josh did an excellent job, I'd like to add my two cents based on some research I did on this a few years back...
Also: It's worth reading to the end. If you have any questions on any of this, please comment below.
Rabbi Kaplan, based on Onkelos and others identifies it as follows (Living Torah Ex. 23:28):
Some authorities ...
Rav Yaakov Emden -Shilas Yaavetz 1:17 writes that a pet needs to be fed first and fish are included. It is important to note that if the animal has a feeding schedule and your pet wouldn't be hungry you would be allowed to it first, see teshuva inside.
Rambam Yesodey Hatora 2 gives one way to do that:
But how may one discover the way to love and fear Him? When man will reflect concerning His works, and His great and wonderful creatures,1 and will behold through them His wonderful, matchless and infinite wisdom, he will spontaneously be filled with love, praise and exaltation and become possessed of a ...
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
It's pure geometry.
The simplest example of this in 3D is that the surface area of a hemisphere is double the surface area of a flat circle, so if you grow things on the surface you have double the area (wikipedia.org/wiki/Sphere).
Area of circle = pirr
Area of curved part of hemisphere = 2*pirr
Obviously, this is just a simple example to ...
Rabbi Shimshon Rafael Hirsch on the same usage in Ki Sisa 32:7 says that at this point they did not act or regard themselves as Hashem's nation but as people who had been brought out by Moshe. Many of the meforshim state that the original intent of the calf was not avodas zarah but as a symbol for Moshe. Rashi, among others, states that the Eirev Rav were ...
The Panim Yafot (Deut. 9:5) relates the sinfulness from the point they left Egypt to Exodus (13:17) which states that God did not lead them by way of the land of the Philistines, lest they return to Egypt. This was reflective of a sinful lack of faith on the part of the Israelites early on.
He relates the sinfulness from the day Moshe knew them, to the ...
The Daat Mikra commentary on Isaiah 2:2 indicates that the word והיה is an introductory word indicating that the following relates to the future.
והיה – הדבר עתיד לבוא. 'והיה' פותחת תאור מה שיהיה בעתיד. כדרף ש'ויהי' פותחת תאור מה שהיה בעבר. והוי"ו של 'והיה' אינה לחבור אלא לפתיחה.
והיה — This matter is in the future. The word 'והיה' starts the ...
In R' Samson Raphael Hirsch's commentary on Shemot 13:9, he distinguishes the functions of the two tefillin as:
לְאוֹת עַל יָדְךָ - "a guide for all your acts"
לְזִכָּרוֹן בֵּין עֵינֶיךָ - "the basis of all your thoughts"
The tefillin serve as physical tokens of, respectively, our dedication of our actions (hand) and our thoughts (head) to God. In turn, ...
Moses prayed for Aaron, but he also prayed for the forgiveness of the entire Children of Israel, both for this sin and for many others (for the golden calf in Exodus 32:11, for the sin of the spies in Numbers 14:13, for the rebellion of Korah in Numbers 16:22).
The verse in its context (Deuteronomy 9:18-20) is one of those cases in which Moses prayed for ...
Maharsha points this out. He says even though the pasuk which mentions sitting is by the first luchos and the pasuk which mentions standing is by the second ones, even still the implications are to apply what is written by one to the other being that it is written by the second 'like the days of the first'.
מ׳מ משמע להו ליתן את האמור בזה לזה מדכתיב ...
Rashi actually addresses וְהָיָה being seemingly extraneous:
(Sources Courtesy of Sefaria)
והיה אם שמע. והיה, מוסב על האמור למעלה, (פסוק יא) למטר השמים תשתה מים:
AND IT SHALL COME TO PASS IF YE WILL HEARKEN — The word והיה is to be connected with what is said above (v. 11): “it drinketh water of the rain of heaven”.
והיה אם שמע ...
Firstly, many "precise" or more literal translations (e.g. the JPS translation) translate this word as "stranger" both times. In truth, it is possible that the meaning of convert comes from the meaning of stranger, since converts come from another nation, and are outsiders to some extent. When we look at it like that, the translations don't differ so much. ...
Ba'al Ha Turim quotes a midrash, saying that Gd knew that Israel would sin and cause His Providence to depart. This would leave them vulnerable to the feral beasts of the field if they conquered the land too quickly. So future sins would keep Gd from preventing the animals from overrunning the land.
Daas Zikeinim of the Tosafos on that passuk quote chazzal who give Shiluach Hakan as the example of the easy mitzvah.
Interestingly the D.Z. goes on to explain 'walking on the mitzvah' quite literally. They say the person ignores the mitzvah to send away the mother bird and tramples the nest.
They add on another mitzvah that literally can be trampled when ...
Various modern-day bible scholars (perhaps some of them are even Jewish!) make this connection. Here are a bunch of links discussing it:
1. Biblehub, see the Cambridge commentary
2. Peter Craigie
3. Google Scholar search of articles that mention or discuss this - quite a few hits
Other suggestions among the Mefarshim include irrigation systems powered ...
This is an excellent question and forms the basis of the end of chapter 49 and the beginning of chapter 50 in section one, Likkutei Amarim of the Tanya by the Alter Rebbe, Rabbi Shneur Zalman of Liadi, discussing the 2nd blessing preceding the recital of Shema where he explains:
To quote [again] "As water mirrors the reflection of a face": As the
http://www.sciencealert.com/bronze-age-artefacts-have-meteorite-iron -- just saw this article from a scientific journal that says that the iron weapons used during the Bronze Age came from meteorites.
That also fits with the language of the verse, which says that the stones are iron.
The Bnai Yisrael needed to be reminded of the intrinsic danger of the midbat through which they traveled because they themselves did not see. The ananei hakavod took care of the snakes and scorpions. It was intrinsically a land in which thirst was a major danger, because of the heat and dehydration that would occur, and there were no oases in which they ...
Chazal say that the first Parsha is to warn the yachid(individual) and the second Parsha is repeated to warn the tzibbur(the community). (Rashi, on second Parsha, Deut/11/13). The question is asked, (I think it is brought earlier, but I just found it quoted in Artscroll from Maskil L'David), "Why does it say you must dedicate 3 things ["all your heart, all ...
I agree with DoubleAA, the traditional translation of your second verse is powers or judges.
You can find a similar example in Bereishis 14:20 and 14:22, where Hashem is referred to as אל עליון, literally the highest of the gods, but it is also a mistranslation, a much cleaner rendering would be the source of all forces which again removes the ambiguity you ...
Rav Hirsch states that this is a matter of carrying out all the mitzvos as a national unit and therefore all the mitzvos are in the category of mishpat
As such, as the duty we owe to what is right, for which no thanks and
no reward can be claimed, are they to be carried out. But they all
correspond so deeply to the nature and purpose of things and men,...
Although the Ibn Ezra and Ramban both explain what the sins in 9:22 were, they don’t explain the relevance to the passage as a whole. You’re probably right as to their relevance.
The second interruption, on the other hand, has had much ink spilled over it as to its relevance.
Rashi to 10:6 starts by noting that Aharon did not die where this passuk says ...
Elohim has multiple translations [angels, judges, etc], yet the main consideration is one: all power, life, etc comes from the one God in whom there is no division and whom no person can aptly describe in truth [we do describe G-d's actions, as revealed to us, however]. Considering that all nations, except [technically] Israel have a Sar ["angel"] over them,...