23

There is no archaeological evidence of the Exodus. When you get down to it, it's surprising how little archaeological proof there is of many things which we're pretty sure happened - we have difficulty identifying some entire nations which are described by sober ancient historians; and there are many monarchs who are known only by a single reference in a ...


15

Mechilta Drav Yishmael - Yisro - Parsha 5 says that it was not given in Eretz Yisroel in order that the non Jews would not to be able to say that they did not accept it since it was given in the Jewish land. Another reason was to avoid a dispute between the Shevatim. ומפני מה לא ניתנה תורה בארץ ישראל? שלא ליתן פתחון פה לאומות העולם, לומר: לפי שנתנה תורה ...


13

The Aztecs were following white eagles, and do not seem to claim any sort of supernatural entity speaking to them. As the question notes, it is also very unclear from the source provided if they believe that Huitzilopochtli spoke to all the people. Marmuda is a human and described as a human. the fact that he is afterward identified as a god does not change ...


12

ב"ה Hope this helps. http://members.bib-arch.org/publication.asp?PubID=BSBA&Volume=29&Issue=5&ArticleID=9 The finding: Reed huts more than 3,000 years old belonging to workers—perhaps slaves—and with the same floor plan as ancient Israelite four-room houses have been identified at Medinet Habu, opposite Luxor in Egypt.1 These reed huts ...


8

Additionally, it was given in the desert (no-man's land) so that no people would be able to claim that they have no share in the Torah. (See English comments in the Stone Chumash; I can't give a more specific reference because I don't have the book on my lap ATM, sorry). edit: Mekhilta De-Rabbi Ishmael (Exodus 19:2).


8

In the early 19th Century a papyrus, dating from the end of the Middle Kingdom, was found in Egypt. It was taken to the Leiden Museum in Holland and interpreted by A.H. Gardiner in 1909. The complete papyrus can be found in the book Admonitions of an Egyptian from a heiratic papyrus in Leiden. The papyrus describes violent upheavals in Egypt, ...


7

Aside from the other excellent answers listed here, two points: 1) Dayeinu does not mean that it would have been enough for us, as in it being an end in itself, but rather than it would have been sufficient cause for us to give praise to Hashem. See here for further elaboration. Each step in the process was wonderful and deserving of our praise. 2) This ...


7

I'd have to find the source, but one of the answers I remember learning is based on the Talmud (Makkot 23B-24A). There (also brought in this answer), the Talmud tells us that the verse (Devarim 33:4) "תּוֹרָה צִוָּה לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב", hints to the 611 commandments that were given to us by Moshe. "תּוֹרָה" is the numerical value of ...


7

Not everyone agrees that Moshe was taught the whole Torah on Mt. Sinai. There is an argument in the Gemara (Chagigah 6A) regarding what Moshe was taught on Mount Sinai (English taken from here): R. Ishmael said: The general directions were given at Sinai and the details in the Tent of Meeting. But R. Akiba said: The general directions and the details were ...


7

Based on Tanchuma, Rashi claims that by gazing at the throne of Hashem, they sinned, but due to the solemn atmosphere of the covenant, their death sentence was suspended until they brought the alien fire (Vayikra 10:1–2). Regarding why their two other brothers didn't go, the Artscroll Chumash brings the following explanation: Tur comments that God ...


6

See Yerushalmi Peah Perek 2 Halacha 4, Shmos Rabbah Begining Parsha 47, Vayikrah Rabbah Begining Parsha 22 where it says that it was all said to Moshe at Har Sinai. ריב"ל אמר עליהם ועליהם כל ככל דברים הדברים מקרא משנה תלמוד ואגדה אפי' מה שתלמיד ותיק עתיד להורות לפני רבו כבר נאמר למשה בסיני For a lot on this subject please see this and the following pages


6

HaSeder Haruch (vol. 3, Iyunim Behagada pg. 414) collects ten explanations (some of them may overlap answers already posted, but I nonetheless bring the whole list for sake of completeness and because they are well sourced): The Gemora (Shabbos 146a, Avoda Zorah 22b) states that when the Jews stood before Har Sinia "Paskah Zuhamasam Miyisroel" (Machzor ...


6

Rashi answers your question when he says on verse 24: Go, descend: And warn them a second time. We admonish a person before the act [he is to perform], and we admonish him again at the time of the act [when it is to be performed]. [from Mechilta] Moshe evidently thought that one warning was enough and the intent of his response was to understand the ...


6

First of all, the plain-sense meaning of the verse (even without the te'amim) is that בהר and יי are in construct ("the mountain of God"), as is evidenced by the niqqud. As mevaqesh noted in a comment on the previous answer, "on the mountain" is בָּהַר (bahar), while בְּהַר (behar) means "on the mountain of". So the niqqud and the te'amim are, in this ...


6

See Talmud Bavli Shabbat 89: מדבר סיני שירדה שנאה לעכו"ם עליו ומה שמו חורב שמו ופליגא דר' אבהו דא"ר אבהו הר סיני שמו ולמה נקרא הר חורב שירדה חורבה לעכו"ם עליו [Why was it called] the Wilderness of Sinai, because hostility [sin'ah] toward idolaters descended thereon. Whilst what was its [real] name? Its name was Horeb. Now they disagree with R. Abbahu, ...


5

Rambam explains this in Hilchos Yesodei Hatorah (1:8,10): Behold, it is explicitly stated in the Torah and [the works of] the prophets that the Holy One, blessed be He, is not [confined to] a body or physical form, as [Deuteronomy 4:39] states: "Because God, your Lord, is the Lord in the heavens above and the earth below," and a body cannot exist ...


5

Rabbi Yosef Hayyim of Baghdad in his book Ben Yehoyada (Meg. 7b s.v. Rabba) asserts that there was no need to redo kiddushin (their marriages were not terminated) and goes on to answer the (related) question raised by early authorities whether or not R. Zera (see Meg. 7b) needed to remarry his wife after he was brought back to life. (For the "why not?" see ...


4

Rav Leuchter in his second shiur on the Hagodo says that at the time of Har Sinai “posku zuhamosom” Klal Yisroel went back (admittedly for a short time) to the state of Adam before he sinned. That would have been enough (reason to be grateful to Him).


4

Please read THE RIDDLE OF THE EXODUS by James Long, a gentile who has faith in the oral tradition. He has fascinating archaeologic corroboration for many events and their geographic location.


4

I see that the current version of this idiocy (which has been around since Wellhausen the antisemite invented it) tries to pretend that the Torah was invented by Shmuel Hanavi, at the end of the period of the Judges. This was only a few centuries after the Exodus since Shlomo finished building the first temple 480 years after the Exodus and the mishkan at ...


4

Rashi explains that moshe asked what the merit of the Jews are that they will be saved from Egypt. Hashem answered that their merit is that they will receive the torah. So this was not intended as a proof.


4

The Kedushas Levi explains that Moshe was responding to Hashem according to Moshe's own perception - Moshe lived on a level where if Hashem said no, then it is impossible to disobey - Hashem's command is reality, and it's inviolable. Therefore he said "They can't come up, because You told them not to." Hashem's response was "לך רד" - go down; go down to ...


4

The Beis HaLevi in Parshas Yisro writes: וכמו שאמרו בבבא מציעא (נט, א) ״לא בשמים היא״, רק היא כמו שמסכימים ב״ד שבזה העולם, וכו'. וזהו שאומרים ״מתן תורתנו״, ולא ״מתן תורה״, דתורתנו הפירוש שנעשית שלנו Shavuos is called the time of Matan Toraseinu - the giving of our Torah, as it is the time when the Torah became ours, and the principle of לא בשמים ...


4

The Ramchal in Da'as Tevunos siman 158 s.v. ומה שיש לנו לדעת (p. 170 in Friedlander edition) explains that the the spiritual ability to keep the Torah is what was given to the Jewish people at Har Sinai. In the following paragraph, ותראי, he writes: ותראי כי זה מה שעשה האדון ב"ה לישראל בהר סיני, שהנה לא נתן להם שם התורה כולה במעמד ההוא, אבל הייתה הכנה ...


4

The origional Torah did in fact have מנצפ׳ך in both forms, but over the generations, their proper use was confused. People forgot which form went in the middle of a word and which at the end, whereupon the צופים, נביאי הדורות, reinstated their proper use. This is found in maseches Shabbos 104a, and Megila 2b.


4

There are many that pose a similar question: If the Torah was to remain in the hands of the angels, as was their demand (תנה הודך על השמים) before being bested in debate by Moshe Rabeinu, what sort of Torah were they asking for? Did they not see the obvious questions of "Were you in Egypt? Do you do work? Do you have parents? Do you have a yetzer hora?" ...


4

As Alex shared this was the same generation: the first census was before the Tabernacle was built since the half-shekels used for the count were used for the sockets of the structure, the second was seven months later. Still Artscroll picks up on the fact the numbers are similar and brings 3 opinions Rashi (Shemot 30:16) responds that for the purpose of ...


4

Based on Be'er Yosef to Leviticus 25:1-3 There’s a Midrash which analyzes 1 a verse in Psalms 2. The verse describes גיבורי כוח, the mighty ones of strength, who follow Hashem’s word. Who does this refer to? The Midrash says that it refers to those who observe the mitzvah of shemittah. Why are these people called mighty ones of strength? If ...


3

main thing is to accept the mesora of our elders as explained in the intro to chovos halevavos, but if you want to delve in chakira and have proper guidance and are motivated to strengthen your faith then: First thing that should be clear is that G-d exists. This can be demonstrated either through logical inquiry or more safely through studying the divine ...


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