15

From: http://www.rationalistjudaism.com/2016/02/on-eagles-wings.html One ornithologist writes: "Many ornithologists have thought that the Bible picture of an eagle carrying her young was merely figurative, but in recent years certain reliable observers have actually seen a parent bird let its young rest for a moment on the feathered back - ...


14

The word is sin'af, תִנְאָף. Rashi and Rosh say it refers to sexual relations with a married woman not one's wife. Chizkuni says it refers to any prohibited sexual relations, and, if I understand him correctly, ibn Ezra says the same. S'forno says it refers primarily to the former but also to the latter. (All these sources are in their commentaries on this ...


12

A possible reason why we do not name children Yisro. Perhaps the reason we do not name Yisro is due to the fact that Yisro decides to return to Midian and ignores Moshe’s plea to remain with the Jewish people and help guide them into the Land of Israel. http://www.torah.org/learning/rabbiwein/5767/yisro.html


11

Although the verse in Exodus (20:22) doesn't specify the type of metal used to cut the mizbeach, the verse in Deuteronomy (27:5) writes specifically that iron is prohibited. This is similarly implied by the verse in I Kings (6:7) "When the Temple was being built it was built of complete quarried stone; hammers, chisels, or any iron utensils were not heard ...


10

The Hebrew word here is ne'ifa, and it doesn't occur all that often. The standard interpretation means "intercourse between a married woman and a man not her husband." The Talmud observes that just like commandment #6, #7 can warrant the death penalty in theory. The word is not zonah, which means "stray." That word can either mean prostitution, or a ...


10

I've heard from Rabbi Shalom Carmy that the reference to Beitzah is actually a printer's error and Rashi got this from this Mechilta D'Rabbi Yishmael, where it remains undisputed.


9

Alshich explains that Yisro was worried: Perhaps Moshe would not be interested in a Midyanite woman and would rather marry a Jewess. He therefore emphasized that he brought "her two sons" with him (and not "his two sons"), since a man comes to like his wife because of the children she bears him, and this would persuade Moshe to remarry Tziporah. (See also ...


7

The Gur Aryeh says that all the other miracles Yisro saw were localized, but these miracles affected the whole world. Rashi (Shemot 14:21) previously stated that all the water in the world split when the sea split. Rashi (Shemot 17:12) also says that during the war with Amalek, Moshe stopped the sun from setting. When Yisro saw that all the water split, he ...


6

Per Rashi he converted. According to the Even Ezra he converted after Matan Torah. The Ramban and Abarbanel say prior to Matan Torah. The Ramban says that he returned home afterwards to convert his family.


6

The Gur Aryeh on the verse says that Beit Hillel says that if you get something and you need it today, you don't have to wait until Shabbat, since you trust in G-d that He will provide for Shabbat. Rashi here, the Gur Aryeh continues, is saying that even according to Beit Hillel, if you happen to come across it, but don't need it, wait until Shabbat to use ...


6

Raavan (12th cent.) writes that the prohibition against murder includes killing non Jews: ראב"ן בבא קמא וכ"ש שאסור לגנוב לגוי דלא תגנוב דומיא דלא תרצח ולא תנאף דהוי בין לישראל בין לגוי. Rambam, on the other hand, writes (Hilkhot Rotseah 1:1) that that particular prohibition only applies to Jews: כל הורג נפש אדם מישראל--עובר בלא תעשה, שנאמר "לא ...


6

Rashi and Ramban hold (citing Rabbi Yoshiyah in Sanhedrin 86a) that "lo tignov" in Shemot 20:13 means that one should not kidnap another person. Rashi's reasoning is that those who break the commandments of "lo tirtzah" and "lo tin'af" are subject to the death penalty, so it makes sense that one who breaks "lo tignov" also is subject to the death penalty. ...


6

Rashi (Song 4:5) explains how each commandment on one tablet corresponds to one on the next: שני שדיך על שם הלוחות תאומי צביה שהם מכוונות במדה אחת וחמשה דברות על זו וחמשה על זו מכוונין דבור כנגד דבור, אנכי כנגד לא תרצח שהרוצח ממעט את הדמות של הקב"ה, לא יהיה לך כנגד לא תנאף שהזונה אחר עבודה זרה דרך אשה המנאפת תחת אישה תקח את זרים, לא תשא כנגד לא תגנוב ...


5

Due to the fact that Rus came from him, who is the for-bearer of Dovid HaMelech and Mashiach. (Source, source.) Balak realized that everything is controlled by Hashem. (Source.)


5

The Torah Temimah gives an explanation that other nations give the "more expensive" trials to the higher-level judges (even though the ruling of the case may be very simple), while "cheaper" trials can be handled by the lower-level judges (even though it might be a very complicated case). He says that the difference is that while they judge the importance ...


5

The issue derived from the verse No hand shall touch it, for he shall be stoned or cast down; whether man or beast, he shall not live. When the ram's horn sounds a long, drawn out blast, they may ascend the mountain. Seems to be not one of defense, but of legal culpability as the two methods of death refer to 2 technical types of death penalty. As Rashi ...


5

according to Yisro 18:27 Moses saw his father in law off, and he went away to his land. Moshe Rabbeinu did not send him away but saw him off with honor when he (Yisro) decided to go back to Midian. Rav Hirsch translates this as And Moses let his father-in-law depart and he went his way to his own land. Art Scroll says that according to Rashi and ...


5

Aside from the Seporno mentioned by Ezra, there a few other rishonim who also include monetary theft in Lo Signov. R. Saadia Gaon writes: לא תגנב לא תסרק R. Avraham Ben Harambam writes: פשטיה דקרא אזהרה על כל גניבה שיש בכלל אזהרה זו גניבת הממון וזולתו והקרקע וגניבת הנפשות ור' סעדיה ז"ל אמר שיש בכלל התראה זו גם גניבת ממון העשיר ויפה אמר והמעתיקים ...


5

Shout out to DanF for being Mechavein to many of the Mefarshim: Rashi, Ibn Ezra, and others assume that the words Vetizvecha Elokim (Shemos 18:23) that Yisro said mean "and if God will command you to do this", in which case, Moshe's doing it implies that Hashem approved. Rav Avraham Ben Harambam (to 18:24, use above link) notes that there seems to be a ...


5

R' Samson Raphael Hirsch's translation1 of this verse is similar to the convention you cite: Thou shalt have no other God before My Presence. However, R' Hirsch's commentary on this verse does sound very much like it's directing us to take the phrase "לא יהיה" to mean an absolute negation of being1: ... If God is God, then everything except Him is "no-...


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 ...


5

Midrash Tanchuma (Parshat Vayeilech Moshe # 2) refers to it as Parshat Vayishma Yitro: וזהו תורה צוה לנו משה כמנין תורה צוה לנו משה והשנים צוה הקב"ה כמו שפרשתי בפרשת וישמע יתרו Ramban (commentary to Genesis 43:20) refers to it in the same way: ועוד לפנינו בפרשת ויגש אליו אמר לו יהודה בייא אתה מעביר עלינו שכך אמרת לנו ואשימה עיני עליו זו היא השמת עין ...


5

This is indeed another version of the Ta'am Elyon. A nice overview is given in the Likutei He'aros Mesorah, who assumes that this happened by accident: In Exodus, Chapter 20 contains 20 verses according to the Eastern tradition, but 22 verses according to the Western tradition . The Eastern tradition counts 10 verses in the Ten Decrees, counting one ...


5

Yisro is not coming against the torah, but speaking of the practical method of governing the people. Moshe did not judge the people in that way on the instructions of Hashem, but based on his own understanding. Indeed. Yisro told Moshe to consult with Hashem and he would see that this practical advice is correct. Rashi explains Yisro 18:19 Now listen to ...


4

Nimukei Rashi (who spends several pages discussing this) understands that it was clear to Rashi already from the sequence of events as they are related in Sefer Devarim that this episode of Yisro's advice happened right after Moshe descended from Har Sinai (which is what "ויהי ממחרת" is referring to). However, it is not entirely clear which descending this ...


4

When we speak of 'ability', we mean one of two things: [A] the literal (“you can't eat Deadly Nightshade”), and [B] the figurative (“you can't eat here without membership”). Going through Chumash (Search keyword in Bar-Ilan: “+לא +וכל+”) it appears that Onkelos is meticulous in differentiating between instances where the behavior in question is truly ...


4

I upvoted Baal Shemot Tovot's answer: I've heard from Rabbi Shalom Carmy that the reference to Beitzah is actually a printer's error and Rashi got this from this Mechilta D'Rabbi Yishmael, where it remains undisputed. Michoel, in the comments to that post has a strong question: I am not sure how this answers the question. At the end of the day there ...


4

Hebrew Wikipedia on לא תחמוד says: הלאו של לא תחמוד כולל את האיסור להוציא מן הזולת בתחבולות, ואף בתמורה כספית נדיבה, דבר השייך לו. התחבולות האסורות כוללות: הפצרה חוזרת ונישנית, לחץ חברתי וכמובן כח. העסקת המחשבות על תחבולות כאלו, אסורה גם היא, ואפילו עצם ההתאוות לנכסי הזולת או הקנאה בהם נאסר My free translation: לא תחמוד includes the prohibition of ...


4

Shadal quotes ibn Ezra's explanation that this is a pausal form. This is the case even though the word is not the last in the verse: because the last word, 'הֵֽם', is a very short word, it somehow doesn't count as a separation between יִשְׁפּוּט֥וּ and the end of the verse. This case also differs from regular pausal usage in that the long vowel that is put ...


4

To add to Sabbahillel's answers (mefarshim here): Seforno (18:27) explains that Yisro went back because he was old, but that Yisro's children stayed: וְזֶה אוּלַי מִצַּד זִקְנָתוֹ, כְּעִנְיַן בַּרְזִלַּי בְּאָמְרוֹ ״יָשָׁב נָא עַבְדְּךָ וְאָמֻת בְּעִירִי עִם קֶבֶר אָבִי וְאִמִּי״ (שמואל ב י״ט:ל״ח). אֲבָל בְּנֵי יִתְרוֹ הָלְכוּ עִם יִשְׂרָאֵל לָאָרֶץ ...


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