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See Rashi who explains that חַטָּאָ (sin) are mistakes, עָוֺן (iniquity) refers to sinning knowingly, and פֶשַׁע (transgression) is rebellious behavior. I suggest that what is done by accident is not an indication of who someone is and what they are passing on to their children, so it doesn't pass through the generations. Something which is done ...


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The Maggid Mishne (Rav Vidal of Tolosa, spain 14th century) Rambam Hilchot Ishut 1,1 says that before Mattan Torah (giving the Torah to Israel) everyone had a status of a gentile and he cross-references to Hilchot Melachim 9 for all the rules of marriage: קודם מתן תורה היה אדם פוגע אשה בשוק אם רצה הוא והיא לישא אותה מכניסה לתוך בית - וזה פשוט ומבואר ...


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There was no need to mention Who is calling Moshe, because we know this from the last psukim in Humash SHMOT. R. Joseph Bekhor Shor (12th cent.) wrote - "Because the [previous] book ends with “the Glory of the Lord filled the Tabernacle and Moses could not enter the Tent of Meeting…” it was necessary [for God] to call him and give him permission to enter. ...


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If you read the entire Kli Yakar you will discover that he is not asking what Rashi’s source is. His kashe is that in all places when Moshe mentions the mishkan and keilim he mentions the mishkan first and then the keilim except in parshat terumah. In terumah (25:10) it mentions an ark first because in that context it is mentioning and stressing the more ...


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R. Samuel David Luzzato in his commentary to Isaiah 1:12 explains that the verses describing the pilgrimage were meant to be vowelized such that they would mean that the people come to see God, but the Masoretes (based on a tradition going back to the Second Temple Sages) "fixed" them so that the fools who can't understand the real meaning wouldn't think ...


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The Netziv in Haamek Davar Exodus 34:23 addresses this question. I believe it addresses both parts of the question: את פני. ושם כתיב אל פני. דשם מיירי בשש שני עבודה והמון ישראל רחוקים ממנו ית׳ ובאים ברגל אל ה׳. אבל בשביעית גם בלי רגל כל איש ישראל אינו רחוק במחשבתו מעבודתו באשר הוא פנוי וכמש״כ לעיל כ״א. מש״ה ברגלים בא להוסיף דביקות ואהבת ה׳ מש״ה כתיב את פני. ...


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I want to add a Talmudic source regarding this expression and its link with "forever'. See Gemara Yoma 54.1, the Gemara try to say that it is necessarily forever, at list when it is written שם עד היום הזה, but the Gemara gives a counterexample and rejects definitively that it is necessarily forever, using the expression "tyuvta". What do you say now? - ...


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