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3

Yes, he did. Many of them can be found in works of his students as in Machzor Vitri and similar such seforim. More comprehensive, singular collections can be found in the following: A collection (the first, I believe) of halachic rulings contained in responsa by Rashi titled ‘Chofes Matmonim’. A revised and annotated edition of the aforementioned collection ...


1

This answer regards the Commentary of Rashi. The Shem hagedolim writes: מצאתי בספר כתב יד ישן נושן וזה לשונו ראש לכל החיבירים שנתחברו דרך פירוש הם פירושי הרב רבינו שלמה בר יצחק. ואם רבו הלוחמים עליו, כלי סיימו עליו ותשובתו מתוך דבריו כולם נכוחים למבין, אין מעלתו ניכרת רק ליחידים כי במילה אחת יכלול לפעמים תירוצים של חבילי קושיות אלא שלא כיון הרב בהם לענין ...


1

Pascal lived ~500 years after Rashi, so that should tip you off that something’s not right here. (EDIT: As should the quote being from a site called “Neo-Judaism” which regularly quotes the so-called “New Testament” to support its assertions.) Indeed, the only thing accurate about that quote is that the phrase “the valley of the shadow of death” appears in ...


0

According to Oz V’hadar, Rashi on Chelek is not actually Rashi; they note, however, that this isn’t so well-accepted. On Daf 90a, footnote נ, they write: נראה למי שמכיר בלשון הרש״י הקצר והנקי שפירש פרק חלק אינו מרש״י אלא מאחד מתלמידיו, אבל מה אעשה שהרמ״ה העתיק ממנו דיבורים שלימים וכתב על זה ״ורבינו שלמה פירש.״ It appears to one who recognizes the ...


2

Aleinu LeShabeiach, based on the teachings of Rav Zilberstein, quotes two answers to this question (p. 394-395): The Chasam Sofer explains that the reason shemittah and Mount Sinai are juxtaposed is because shemittah is a clear proof that the Torah was given by Hashem, and not fabricated by Moshe Rabbeinu, chas v’shalom. For what human being would dare to ...


1

What Rashi is emphasizing is that we are to know and understand what the primary mission of the entire Congregation of Israel (כל עדת ישראל) is meant to be. Namely like it is written in Isaiah 49:3-7, which says: וַיֹּ֥אמֶר לִ֖י עַבְדִּי־אָ֑תָּה יִשְׂרָאֵ֕ל אֲשֶׁר־בְּךָ֖ אֶתְפָּאָֽר׃ וַאֲנִ֤י אָמַ֙רְתִּי֙ לְרִ֣יק יָגַ֔עְתִּי לְתֹ֥הוּ וְהֶ֖בֶל כֹּחִ֣י ...


1

Ralbag, seen here, suggests that it is not the particular Mitzvah itself that warrants this statement, rather it's placement in the order of the Torah. He writes: Since the narrative was interrupted with details about the one who cursed, which was not something said at Har Sinai, the Torah reiterated that this mitzvah was in fact said at Har Sinai. ...


2

Ramban here answers that Shemittah was used as an example since it was stated briefly/generally at the time of Matan Torah (in Mishpatim), and the details were said later. This example shows us that all Mitzvos which were only mentioned backhandedly (or not at all) at that time in the Torah, but were explained later on, were really all explained in detail at ...


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 ...


1

The question is based on a misunderstanding of the words of the Seder Olam (which also appears in Eduyot (2:10) משפט המצריים שנים עשר חדש), which refers to the duration of the tribulation of the Egyptians, 12 MONTHS, not to the number of plagues. Note, that Rashi in Parshas Va'era (Shemos 7:25) says that each plague took 1 month, three weeks of warning, and ...


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