19

The beginning of each stanza spells the name of the author שלמה הלוי. I surmise that the author wanted to spell his name and therefore reversed the order.


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 - ...


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 ...


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 ...


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 ...


6

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

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

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 ...


5

Yisro is saying that if Moshe is not in a position to take care of his family (which is why he had sent them back from Mitzrayim) then Yisro would still continue to take care of them as members of his family. Moshe is currently responsible for the entire nation and Yisro understands what is involved in that. Rav Hirsch explains in Yisro 18:5 In V.2 ...


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

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

Rabbi Dovid Green quotes this idea in the name of the Slonimer Rebbe: The prerequisite for accepting the Yoke of Torah is the commitment to unity. See there for more on the topic. In light of this, it illuminates the Midrash Chazal in the Mechilta (Yisro 19:2) ויחן שם ישראל נגד ההר - And Israel Encamped there, opposite the mountain. The Midrash; noting ...


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 ...


4

The Torah does not say that it was his first day judging. (Edit: In fact, many mefarshim go out of their way to note that it was not his first day, (e.g. Ibn Ezra linked below).) However, this is a valid question about Yisro making a decision based on one day (or two), due to the fact that according to some Mefarshim, (e.g. Ibn Ezra to Shemos 18:13), Yisro ...


3

Your connection is exactly what the Malbim discusses, I copied the relevant part here (partial emphasis by me): וישמע יתרו. בא להציע מה הניע את לב יתרו לצאת ממדין אל המדבר ולהביא את בניו אתו, שהלא מנמוסי הכבוד היה ראוי שמשה ישחר פני חותנו והוא ישלח אחר אשתו, כמ"ש דרכו של איש לחזר אחר אשה לא בהפך שנקבה תסובב גבר, זאת שנית הלא משה שלח את אשתו בגט פטורין, כמ"...


3

See here from the Lubavitcher Rebbe: לקבלת התורה הוצרכה ההקדמה דאהבת ישראל To receive the Torah requires the preface of Ahavas Yisroel The same idea is found (at the end of the following piece) from the Rebbe Rashab. It seems to be a common theme in Chassidic thought. The basis is the Mechilta1 brought by Rashi on Shemos 19:2 (as brought in ...


3

This question is treated in the Talmud. The Mishnah in Sanhedrin says אֵין דָּנִין לֹא אֶת הַשֵּׁבֶט וְלֹא אֶת נְבִיא הַשֶּׁקֶר וְלֹא אֶת כֹּהֵן גָּדוֹל, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד In the Gemara (Sanhedrin 15B, 16A) we can read: אמר רב מתנה הכא בנשיא שבט שחטא עסקינן מי לא אמר רב אדא בר אהבה כל הדבר הגדול יביאו אליך דבריו של גדול האי ...


3

The Malbim says that Bnei Yisrael were too afraid to advance toward Hashem. They were not prepared enough to be able to hear Hashem directly, so they could not do it by themselves. Therefore, the verse stresses that they stayed in the camp; and Moses needed to bring them to Hashem himself, as it continues with "ויוצא משה את העם לקראת האלהים". ‏... ...


3

God specifically wanted Moshe (Moses) off the mountain. After all, He was about to tell the Israelities "I am Hashem your God", and He didn't want them questioning, "Who said that? The invisible God, or Moshe?" Therefore, He sent Moshe down, and gave the Ten Commandments before he went back up. This is the explanation given in Shmot Rabbah 28:3. I couldn't ...


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