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TABLE OF CONTENTS
2 INTRODUCTION Rabbi Abraham ben Meir ibn Ezra was one of the outstanding personalities produced by medieval Andalusian Jewry. He was born in 1092 C.E. in Tudela, CHANNAH'S PRAYER/1/EN Introduction Personal or National? Channah's second prayer (Shemuel I 2:1-10) follows the birth of her son Shemuel and the fulfillment of her vow to consecrate him to Hashem. It opens with the exultation and exaltation of "עָלַץ לִבִּי בַּי"י רָמָה קַרְנִי בַּי"י", which appear to begin an ode of praise and thanksgiving for Hashem's answering of her personalTZARA'AT/1/EN
Introduction Torahcast A Mysterious Affliction. Vayikra 13-14 speaks at length about the various forms of tzara'at, the impurity caused by it, and the process by which the afflicted person is purified. Despite the many details, however, the malady remains very much in the realmof the unknown:
COMMENTATORS:PROF. UMBERTO CASSUTO 1 This page is partially based on M. Artom, "הרב פרופ' משה דוד קאסוטו ז"ל", in Eretz Yisrael 3 (1954): 1-2 (hereafter: Artom, Cassuto). Menahem Artom was Cassuto's nephew. 2 Collegio Rabbinico Italiano of Florence. 3 R. Samuel Hirsch Margulies. 4 Cassuto also served on and off as the secretary of the Florence Jewish community. 5 See C. Bettin, Italian Jews from CENSUSES IN THE WILDERNESS/2 Purpose of census – According to Rashi, there was no practical need for the various censuses. Rather, Hashem repeatedly counts the Children of Israel out of His extraordinary love for them, 1 much like a shepherd continuously monitors the size of his flock. 2 Thus, Hashem counted the Israelites upon their departure from Egypt, and then again a few months later in Shemot 30 to see how many COMMENTATORS:IBN EZRA'S TORAH COMMENTARY Unique Aspects of the AlHaTorah.org Edition. AlHaTorah.org's edition of Ibn Ezra's initial Torah commentary (authored in Italy, c.1145, and sometimes referred to as "Ibn Ezra's Short Commentary") is unique in that it utilizes many manuscripts (primarily, though not exclusively) of Byzantine provenance, 1 and particularly MS Paris 177, to present a more complete and accurate version of the HAGGADAH:SEDER TABLE TOPICS The heart of the Seder is devoted to retelling the story of the enslavement and redemption, accomplished both through a verbal retelling (Maggid) and a gustatory retelling (as we eat Matzah and Maror to re-enact the Paschal rite of the eve of the Exodus). ALHATORAH.ORGTRANSLATE THIS PAGEעיונים TOPICSמקראות גדולות MIKRAOT GEDOLOTרש״י המפואר RASHIמעבדת התנ״ך TANAKH LAB ALHATORAH.ORG. תנ״ך Tanakh. עיונים Topics. מקראות גדולות Mikraot Gedolot. רש״י המפואר Rashi. קונקורדנציה Concordance. מעבדת התנ״ך Tanakh Lab. לימוד אינטראקטיבי Interactive Learning. מדריכים למשתמש User Guides. THE TORAH AND ANCIENT NEAR EASTERN LAW CODES Points of Difference. Authorship – Hashem is the author of the Torah's laws, whereas it is the king rather than the deity who writes and promulgates the Mesopotamian codes. 3 As such, a Torah transgression is considered a sin against God, and not just a crime against a fellow man. For the same reason, while many of the codes give the victim the right to pardon the offender, 4 in Israelite BATTLES WITH SICHON AND OG IN BEMIDBAR AND DEVARIM 1 This is somewhat unexpected, since generally the retelling is the more abridged version. Compare, for instance, the two chapters devoted to the story of the spies in Bemidbar with the less than one chapter devoted to it in Devarim. 2 See Devarim 2:24-25, 2:30, 31, 33, 36, 37, and 3:3. 3 See Devarim 2:29, 3:18 and 3:20. 4 Commentators disagree regarding the import of this statement.TABLE OF CONTENTS
2 INTRODUCTION Rabbi Abraham ben Meir ibn Ezra was one of the outstanding personalities produced by medieval Andalusian Jewry. He was born in 1092 C.E. in Tudela, CHANNAH'S PRAYER/1/EN Introduction Personal or National? Channah's second prayer (Shemuel I 2:1-10) follows the birth of her son Shemuel and the fulfillment of her vow to consecrate him to Hashem. It opens with the exultation and exaltation of "עָלַץ לִבִּי בַּי"י רָמָה קַרְנִי בַּי"י", which appear to begin an ode of praise and thanksgiving for Hashem's answering of her personalTZARA'AT/1/EN
Introduction Torahcast A Mysterious Affliction. Vayikra 13-14 speaks at length about the various forms of tzara'at, the impurity caused by it, and the process by which the afflicted person is purified. Despite the many details, however, the malady remains very much in the realmof the unknown:
COMMENTATORS:PROF. UMBERTO CASSUTO 1 This page is partially based on M. Artom, "הרב פרופ' משה דוד קאסוטו ז"ל", in Eretz Yisrael 3 (1954): 1-2 (hereafter: Artom, Cassuto). Menahem Artom was Cassuto's nephew. 2 Collegio Rabbinico Italiano of Florence. 3 R. Samuel Hirsch Margulies. 4 Cassuto also served on and off as the secretary of the Florence Jewish community. 5 See C. Bettin, Italian Jews from CENSUSES IN THE WILDERNESS/2 Purpose of census – According to Rashi, there was no practical need for the various censuses. Rather, Hashem repeatedly counts the Children of Israel out of His extraordinary love for them, 1 much like a shepherd continuously monitors the size of his flock. 2 Thus, Hashem counted the Israelites upon their departure from Egypt, and then again a few months later in Shemot 30 to see how many COMMENTATORS:IBN EZRA'S TORAH COMMENTARY Unique Aspects of the AlHaTorah.org Edition. AlHaTorah.org's edition of Ibn Ezra's initial Torah commentary (authored in Italy, c.1145, and sometimes referred to as "Ibn Ezra's Short Commentary") is unique in that it utilizes many manuscripts (primarily, though not exclusively) of Byzantine provenance, 1 and particularly MS Paris 177, to present a more complete and accurate version of the HAGGADAH:SEDER TABLE TOPICS The heart of the Seder is devoted to retelling the story of the enslavement and redemption, accomplished both through a verbal retelling (Maggid) and a gustatory retelling (as we eat Matzah and Maror to re-enact the Paschal rite of the eve of the Exodus). CENSUSES IN THE WILDERNESS/2 Purpose of census – According to Rashi, there was no practical need for the various censuses. Rather, Hashem repeatedly counts the Children of Israel out of His extraordinary love for them, 1 much like a shepherd continuously monitors the size of his flock. 2 Thus, Hashem counted the Israelites upon their departure from Egypt, and then again a few months later in Shemot 30 to see how many HAGGADAH:SEDER TABLE TOPICS The heart of the Seder is devoted to retelling the story of the enslavement and redemption, accomplished both through a verbal retelling (Maggid) and a gustatory retelling (as we eat Matzah and Maror to re-enact the Paschal rite of the eve of the Exodus). REALIA:STONES OF THE CHOSHEN Biblical verses – The stone is mentioned only in the context of the Choshen (Shemot 28:18 and Shemot 39:11) and the stones of Gan Eden (Yechezkel 28:13).; Linguistic analysis – "יָהֲלֹם" might relate to the root "הלם" which means to strike or hammer. This would suggest that the stone was on the harder side and used for cutting other gems, or perhaps to start fires by striking pyrite. WHY IS THE GOAT SENT TO AZAZEL/1/EN This procedure raises many puzzles, of which the first and foremost is the identity of "עֲזָאזֵל" (Azazel). 1 To whom or where is the goat being sent? In verse 8, Azazel is juxtaposed with Hashem, suggesting that it might similarly be a proper noun, referring to a specific supernatural being. WHERE IN EGYPT DID THE ISRAELITES LIVE/2 "וַתִּמָּלֵא הָאָרֶץ אֹתָם" Egyptian cities – Most of these sources understand the word "הָאָרֶץ" to refer to Egypt as a whole, and they maintain that this verse describes the spreading of the Israelites into other Egyptian areas.; Fields – The Ma'asei Hashem, in contrast, does not think that the term refers to Egypt proper, but rather (more literally) to MOSHE AND THE LUCHOT IN ART Chagall, like the other artists, opts to portray just Moshe and the tablets without the accompanying nation. The image is divided on a diagonal with a hint of grey-black clouds filling the left half, and a greenish mountain covering the right. DECALOGUE DIFFERENCES BETWEEN SHEMOT AND DEVARIM/1/EN Interactive Module Diverging Decalogues? The Decalogue appears in both the Torah's original account of the Revelation at Sinai in Shemot 20 and in Moshe's later retelling of the event in Devarim 5.The two versions contain many differences, including additions, omissions, andsubstitutions.
PESACH AND CHAG HAMATZOT 1 Compare to the case of Sukkot and Shemini Atzeret at the other end of the holiday cycle. There, too, the one day holiday is partially merged with the seven day festival. However, in the case of Shemini Atzeret, the one day festival gradually took on a more independent identity, as it morphed into Simchat Torah. 2 See Chizkuni Vayikra 23:5 Bemidbar 33:3 About R. Chizkiyah b. YOSEF AND MEGILLAT ESTHER Introduction. The plethora of similarities between the Yosef narratives and the Book of Esther have been noted by many exegetes. 1 There is significant overlap between the general setting of the stories, the events that transpire, and the characters of the protagonists. Moreover, these content parallels are buttressed by numerous linguistic similarities, suggesting that the author ofMegillat
PURPOSE OF THE TRUMPET BLOWING/1 Introduction Interactive Module Utilitarian Tool or Religious Vessel? Bemidbar 10:1-10 speaks of the command to make two silver trumpets and the roles these trumpets were to play both in the period of the wilderness and afterwards.The verses speak of four distinct occasions on which the instruments were to be blown: when gathering the nation, upon travel, when heading to war, and on festive ALHATORAH.ORGTRANSLATE THIS PAGEעיונים TOPICSמקראות גדולות MIKRAOT GEDOLOTרש״י המפואר RASHIמעבדת התנ״ך TANAKH LAB תנ״ך Tanakh חקרו 2,500 שנה של פרשנות המקרא בחוויית למידה עשירה ורב-ממדית. Explore 2,500 years of Biblical interpretation and enjoy a rich, multi-dimensional learning experience. THE TORAH AND ANCIENT NEAR EASTERN LAW CODES Points of Difference. Authorship – Hashem is the author of the Torah's laws, whereas it is the king rather than the deity who writes and promulgates the Mesopotamian codes. 3 As such, a Torah transgression is considered a sin against God, and not just a crime against a fellow man. For the same reason, while many of the codes give the victim the right to pardon the offender, 4 in Israelite CHANNAH'S PRAYER/1/EN Introduction Personal or National? Channah's second prayer (Shemuel I 2:1-10) follows the birth of her son Shemuel and the fulfillment of her vow to consecrate him to Hashem. It opens with the exultation and exaltation of "עָלַץ לִבִּי בַּי"י רָמָה קַרְנִי בַּי"י", which appear to begin an ode of praise and thanksgiving for Hashem's answering of her personal BATTLES WITH SICHON AND OG IN BEMIDBAR AND DEVARIM 1 This is somewhat unexpected, since generally the retelling is the more abridged version. Compare, for instance, the two chapters devoted to the story of the spies in Bemidbar with the less than one chapter devoted to it in Devarim. 2 See Devarim 2:24-25, 2:30, 31, 33, 36, 37, and 3:3. 3 See Devarim 2:29, 3:18 and 3:20. 4 Commentators disagree regarding the import of this statement. COMMENTATORS:IBN EZRA'S TORAH COMMENTARY Unique Aspects of the AlHaTorah.org Edition. AlHaTorah.org's edition of Ibn Ezra's initial Torah commentary (authored in Italy, c.1145, and sometimes referred to as "Ibn Ezra's Short Commentary") is unique in that it utilizes many manuscripts (primarily, though not exclusively) of Byzantine provenance, 1 and particularly MS Paris 177, to present a more complete and accurate version of theTZARA'AT/1/EN
Introduction Torahcast A Mysterious Affliction. Vayikra 13-14 speaks at length about the various forms of tzara'at, the impurity caused by it, and the process by which the afflicted person is purified. Despite the many details, however, the malady remains very much in the realmof the unknown:
HAGGADAH:SEDER TABLE TOPICS The heart of the Seder is devoted to retelling the story of the enslavement and redemption, accomplished both through a verbal retelling (Maggid) and a gustatory retelling (as we eat Matzah and Maror to re-enact the Paschal rite of the eve of the Exodus). CENSUSES IN THE WILDERNESS/2 Purpose of census – According to Rashi, there was no practical need for the various censuses. Rather, Hashem repeatedly counts the Children of Israel out of His extraordinary love for them, 1 much like a shepherd continuously monitors the size of his flock. 2 Thus, Hashem counted the Israelites upon their departure from Egypt, and then again a few months later in Shemot 30 to see how many COMMENTATORS:PROF. UMBERTO CASSUTO 1 This page is partially based on M. Artom, "הרב פרופ' משה דוד קאסוטו ז"ל", in Eretz Yisrael 3 (1954): 1-2 (hereafter: Artom, Cassuto). Menahem Artom was Cassuto's nephew. 2 Collegio Rabbinico Italiano of Florence. 3 R. Samuel Hirsch Margulies. 4 Cassuto also served on and off as the secretary of the Florence Jewish community. 5 See C. Bettin, Italian Jews from PURPOSE OF THE TRUMPET BLOWING/1 Introduction Interactive Module Utilitarian Tool or Religious Vessel? Bemidbar 10:1-10 speaks of the command to make two silver trumpets and the roles these trumpets were to play both in the period of the wilderness and afterwards.The verses speak of four distinct occasions on which the instruments were to be blown: when gathering the nation, upon travel, when heading to war, and on festive ALHATORAH.ORGTRANSLATE THIS PAGEעיונים TOPICSמקראות גדולות MIKRAOT GEDOLOTרש״י המפואר RASHIמעבדת התנ״ך TANAKH LAB תנ״ך Tanakh חקרו 2,500 שנה של פרשנות המקרא בחוויית למידה עשירה ורב-ממדית. Explore 2,500 years of Biblical interpretation and enjoy a rich, multi-dimensional learning experience. THE TORAH AND ANCIENT NEAR EASTERN LAW CODES Points of Difference. Authorship – Hashem is the author of the Torah's laws, whereas it is the king rather than the deity who writes and promulgates the Mesopotamian codes. 3 As such, a Torah transgression is considered a sin against God, and not just a crime against a fellow man. For the same reason, while many of the codes give the victim the right to pardon the offender, 4 in Israelite CHANNAH'S PRAYER/1/EN Introduction Personal or National? Channah's second prayer (Shemuel I 2:1-10) follows the birth of her son Shemuel and the fulfillment of her vow to consecrate him to Hashem. It opens with the exultation and exaltation of "עָלַץ לִבִּי בַּי"י רָמָה קַרְנִי בַּי"י", which appear to begin an ode of praise and thanksgiving for Hashem's answering of her personal BATTLES WITH SICHON AND OG IN BEMIDBAR AND DEVARIM 1 This is somewhat unexpected, since generally the retelling is the more abridged version. Compare, for instance, the two chapters devoted to the story of the spies in Bemidbar with the less than one chapter devoted to it in Devarim. 2 See Devarim 2:24-25, 2:30, 31, 33, 36, 37, and 3:3. 3 See Devarim 2:29, 3:18 and 3:20. 4 Commentators disagree regarding the import of this statement. COMMENTATORS:IBN EZRA'S TORAH COMMENTARY Unique Aspects of the AlHaTorah.org Edition. AlHaTorah.org's edition of Ibn Ezra's initial Torah commentary (authored in Italy, c.1145, and sometimes referred to as "Ibn Ezra's Short Commentary") is unique in that it utilizes many manuscripts (primarily, though not exclusively) of Byzantine provenance, 1 and particularly MS Paris 177, to present a more complete and accurate version of theTZARA'AT/1/EN
Introduction Torahcast A Mysterious Affliction. Vayikra 13-14 speaks at length about the various forms of tzara'at, the impurity caused by it, and the process by which the afflicted person is purified. Despite the many details, however, the malady remains very much in the realmof the unknown:
HAGGADAH:SEDER TABLE TOPICS The heart of the Seder is devoted to retelling the story of the enslavement and redemption, accomplished both through a verbal retelling (Maggid) and a gustatory retelling (as we eat Matzah and Maror to re-enact the Paschal rite of the eve of the Exodus). CENSUSES IN THE WILDERNESS/2 Purpose of census – According to Rashi, there was no practical need for the various censuses. Rather, Hashem repeatedly counts the Children of Israel out of His extraordinary love for them, 1 much like a shepherd continuously monitors the size of his flock. 2 Thus, Hashem counted the Israelites upon their departure from Egypt, and then again a few months later in Shemot 30 to see how many COMMENTATORS:PROF. UMBERTO CASSUTO 1 This page is partially based on M. Artom, "הרב פרופ' משה דוד קאסוטו ז"ל", in Eretz Yisrael 3 (1954): 1-2 (hereafter: Artom, Cassuto). Menahem Artom was Cassuto's nephew. 2 Collegio Rabbinico Italiano of Florence. 3 R. Samuel Hirsch Margulies. 4 Cassuto also served on and off as the secretary of the Florence Jewish community. 5 See C. Bettin, Italian Jews from PURPOSE OF THE TRUMPET BLOWING/1 Introduction Interactive Module Utilitarian Tool or Religious Vessel? Bemidbar 10:1-10 speaks of the command to make two silver trumpets and the roles these trumpets were to play both in the period of the wilderness and afterwards.The verses speak of four distinct occasions on which the instruments were to be blown: when gathering the nation, upon travel, when heading to war, and on festive DECALOGUE DIFFERENCES BETWEEN SHEMOT AND DEVARIM/1/EN Interactive Module Diverging Decalogues? The Decalogue appears in both the Torah's original account of the Revelation at Sinai in Shemot 20 and in Moshe's later retelling of the event in Devarim 5.The two versions contain many differences, including additions, omissions, andsubstitutions.
REALIA:STONES OF THE CHOSHEN Biblical verses – The stone is mentioned only in the context of the Choshen (Shemot 28:18 and Shemot 39:11) and the stones of Gan Eden (Yechezkel 28:13).; Linguistic analysis – "יָהֲלֹם" might relate to the root "הלם" which means to strike or hammer. This would suggest that the stone was on the harder side and used for cutting other gems, or perhaps to start fires by striking pyrite. MOSHE AND THE LUCHOT IN ART Chagall, like the other artists, opts to portray just Moshe and the tablets without the accompanying nation. The image is divided on a diagonal with a hint of grey-black clouds filling the left half, and a greenish mountain covering the right. WHY IS THE GOAT SENT TO AZAZEL/1/EN This procedure raises many puzzles, of which the first and foremost is the identity of "עֲזָאזֵל" (Azazel). 1 To whom or where is the goat being sent? In verse 8, Azazel is juxtaposed with Hashem, suggesting that it might similarly be a proper noun, referring to a specific supernatural being. WHERE IN EGYPT DID THE ISRAELITES LIVE/2 "וַתִּמָּלֵא הָאָרֶץ אֹתָם" Egyptian cities – Most of these sources understand the word "הָאָרֶץ" to refer to Egypt as a whole, and they maintain that this verse describes the spreading of the Israelites into other Egyptian areas.; Fields – The Ma'asei Hashem, in contrast, does not think that the term refers to Egypt proper, but rather (more literally) to SARAH'S TREATMENT OF HAGAR 1 It is not clear what form this belittlement took and how extensive or demeaning it was. The more negative one makes out Hagar's actions to be, the easier it will be to justify Sarah's severe response. 2 Given Hagar's pregnant state, this should not have been an easy decision. The fact that Hagar would prefer an unknown fate in the wilderness to Sarah's rebuke suggests that at least Hagar PURPOSE OF THE TRUMPET BLOWING/1 Introduction Interactive Module Utilitarian Tool or Religious Vessel? Bemidbar 10:1-10 speaks of the command to make two silver trumpets and the roles these trumpets were to play both in the period of the wilderness and afterwards.The verses speak of four distinct occasions on which the instruments were to be blown: when gathering the nation, upon travel, when heading to war, and on festive YOSEF AND MEGILLAT ESTHER Introduction. The plethora of similarities between the Yosef narratives and the Book of Esther have been noted by many exegetes. 1 There is significant overlap between the general setting of the stories, the events that transpire, and the characters of the protagonists. Moreover, these content parallels are buttressed by numerous linguistic similarities, suggesting that the author ofMegillat
YAAKOV'S BLESSING OF YOSEF 1 See the messages to Reuven, Shimon, Levi, and Yosef. 2 See, for example, the blessing to Zevulun which mentions living on the coast, or that to Dan which explicitly refers to the "tribes". 3 It is first in this chapter, in both the blessing to Dan, and in the summarystatement after the
NAHMANIDES' AMENDMENTS TO HIS COMMENTARY ON THE … -2- nahmanides' amendments to his commentary on the torah i. introduction רבע ותסהו יוצמ רינהש הרבככ הלולח ץראהש ןמזב הדגאו בר ךלהמ "ריבכ" ןושל שריפ םחנמ ץרא תרבכ ALHATORAH.ORGTRANSLATE THIS PAGEעיונים TOPICSמקראות גדולות MIKRAOT GEDOLOTרש״י המפואר RASHIמעבדת התנ״ך TANAKH LAB תנ״ך Tanakh חקרו 2,500 שנה של פרשנות המקרא בחוויית למידה עשירה ורב-ממדית. Explore 2,500 years of Biblical interpretation and enjoy a rich, multi-dimensional learning experience.ALHATORAH.ORG
A l HaTorah.org is a one-stop Tanakh study resource, providing the tools, techniques, and technology to make Torah come alive in the home, classroom, and synagogue. Enter the site to explore 2,500 years of Biblical interpretation and enjoy a rich, multi-dimensional, learning experience. CHANNAH'S PRAYER/1/EN Introduction Personal or National? Channah's second prayer (Shemuel I 2:1-10) follows the birth of her son Shemuel and the fulfillment of her vow to consecrate him to Hashem. It opens with the exultation and exaltation of "עָלַץ לִבִּי בַּי"י רָמָה קַרְנִי בַּי"י", which appear to begin an ode of praise and thanksgiving for Hashem's answering of her personal ANNIHILATING AMALEK/2 "וְלֹא יָרֵא אֱ-לֹהִים" – All of these commentators maintain that the phrase describes Amalek rather than the Israelites. 2 They differ, though, in their understanding of the phrase "יָרֵא אֱ-לֹהִים": According to both Abarbanel and R. Hirsch, 3 the verse is saying that Amalek had no fear of Hashem. 4 Shadal 5 and R. David Zvi Hoffmann, in contrast, claim that THE TORAH AND ANCIENT NEAR EASTERN LAW CODES Points of Difference. Authorship – Hashem is the author of the Torah's laws, whereas it is the king rather than the deity who writes and promulgates the Mesopotamian codes. 3 As such, a Torah transgression is considered a sin against God, and not just a crime against a fellow man. For the same reason, while many of the codes give the victim the right to pardon the offender, 4 in Israelite REALIA:STONES OF THE CHOSHEN Biblical verses – The stone is mentioned only in the context of the Choshen (Shemot 28:18 and Shemot 39:11) and the stones of Gan Eden (Yechezkel 28:13).; Linguistic analysis – "יָהֲלֹם" might relate to the root "הלם" which means to strike or hammer. This would suggest that the stone was on the harder side and used for cutting other gems, or perhaps to start fires by striking pyrite. DECALOGUE DIFFERENCES BETWEEN SHEMOT AND DEVARIM/2/EN Need for change. Imminent inheritance of land of Israel – Most of these commentators 16 connect the differences to the nation's imminent arrival in the Land of Israel and the new lifestyle (so vastly different from the desert experience) which the nation would be encountering there. 17; Elevated spiritual level – The Hoil Moshe, in contrast, understands the new formulations to stem from COMMENTATORS:R. YOSEF BEKHOR SHOR Manuscripts – R. Yosef Bekhor Shor's Torah commentary has survived in only one mid-sixteenth century manuscript, MS Munich 52.This manuscript has served as the basis for all printed editions of the commentary. 22 Printings – Originally published piecemeal beginning in the mid 19th century. Bereshit and Shemot were published by A. Jellinek (Leipzig, 1856), Vayikra by M. Halevi in HaZofeh COMMENTATORS:PROF. UMBERTO CASSUTO 1 This page is partially based on M. Artom, "הרב פרופ' משה דוד קאסוטו ז"ל", in Eretz Yisrael 3 (1954): 1-2 (hereafter: Artom, Cassuto). Menahem Artom was Cassuto's nephew. 2 Collegio Rabbinico Italiano of Florence. 3 R. Samuel Hirsch Margulies. 4 Cassuto also served on and off as the secretary of the Florence Jewish community. 5 See C. Bettin, Italian Jews fromTURSHULCHANARUKH
מקורות וקישורים לטור Tur Sources בית יוסף Beit Yosef דרכי משה Darkhei Moshe דרישה Derishah פרישה Perishah ב״ח Bach חידושי מהר״י הלוי Chidushei Mahari HaLevi מטה שמעון Mateh Shimon מקורות וקישורים לשו״ע Shulchan Arukh Sources באר הגולה Be'er HaGolah סמ״ע Sema ט״ז Taz חלקת מחוקק Chelkat ALHATORAH.ORGTRANSLATE THIS PAGEעיונים TOPICSמקראות גדולות MIKRAOT GEDOLOTרש״י המפואר RASHIמעבדת התנ״ך TANAKH LAB תנ״ך Tanakh חקרו 2,500 שנה של פרשנות המקרא בחוויית למידה עשירה ורב-ממדית. Explore 2,500 years of Biblical interpretation and enjoy a rich, multi-dimensional learning experience.ALHATORAH.ORG
A l HaTorah.org is a one-stop Tanakh study resource, providing the tools, techniques, and technology to make Torah come alive in the home, classroom, and synagogue. Enter the site to explore 2,500 years of Biblical interpretation and enjoy a rich, multi-dimensional, learning experience. CHANNAH'S PRAYER/1/EN Introduction Personal or National? Channah's second prayer (Shemuel I 2:1-10) follows the birth of her son Shemuel and the fulfillment of her vow to consecrate him to Hashem. It opens with the exultation and exaltation of "עָלַץ לִבִּי בַּי"י רָמָה קַרְנִי בַּי"י", which appear to begin an ode of praise and thanksgiving for Hashem's answering of her personal ANNIHILATING AMALEK/2 "וְלֹא יָרֵא אֱ-לֹהִים" – All of these commentators maintain that the phrase describes Amalek rather than the Israelites. 2 They differ, though, in their understanding of the phrase "יָרֵא אֱ-לֹהִים": According to both Abarbanel and R. Hirsch, 3 the verse is saying that Amalek had no fear of Hashem. 4 Shadal 5 and R. David Zvi Hoffmann, in contrast, claim that THE TORAH AND ANCIENT NEAR EASTERN LAW CODES Points of Difference. Authorship – Hashem is the author of the Torah's laws, whereas it is the king rather than the deity who writes and promulgates the Mesopotamian codes. 3 As such, a Torah transgression is considered a sin against God, and not just a crime against a fellow man. For the same reason, while many of the codes give the victim the right to pardon the offender, 4 in Israelite REALIA:STONES OF THE CHOSHEN Biblical verses – The stone is mentioned only in the context of the Choshen (Shemot 28:18 and Shemot 39:11) and the stones of Gan Eden (Yechezkel 28:13).; Linguistic analysis – "יָהֲלֹם" might relate to the root "הלם" which means to strike or hammer. This would suggest that the stone was on the harder side and used for cutting other gems, or perhaps to start fires by striking pyrite. DECALOGUE DIFFERENCES BETWEEN SHEMOT AND DEVARIM/2/EN Need for change. Imminent inheritance of land of Israel – Most of these commentators 16 connect the differences to the nation's imminent arrival in the Land of Israel and the new lifestyle (so vastly different from the desert experience) which the nation would be encountering there. 17; Elevated spiritual level – The Hoil Moshe, in contrast, understands the new formulations to stem from COMMENTATORS:R. YOSEF BEKHOR SHOR Manuscripts – R. Yosef Bekhor Shor's Torah commentary has survived in only one mid-sixteenth century manuscript, MS Munich 52.This manuscript has served as the basis for all printed editions of the commentary. 22 Printings – Originally published piecemeal beginning in the mid 19th century. Bereshit and Shemot were published by A. Jellinek (Leipzig, 1856), Vayikra by M. Halevi in HaZofeh COMMENTATORS:PROF. UMBERTO CASSUTO 1 This page is partially based on M. Artom, "הרב פרופ' משה דוד קאסוטו ז"ל", in Eretz Yisrael 3 (1954): 1-2 (hereafter: Artom, Cassuto). Menahem Artom was Cassuto's nephew. 2 Collegio Rabbinico Italiano of Florence. 3 R. Samuel Hirsch Margulies. 4 Cassuto also served on and off as the secretary of the Florence Jewish community. 5 See C. Bettin, Italian Jews fromTURSHULCHANARUKH
מקורות וקישורים לטור Tur Sources בית יוסף Beit Yosef דרכי משה Darkhei Moshe דרישה Derishah פרישה Perishah ב״ח Bach חידושי מהר״י הלוי Chidushei Mahari HaLevi מטה שמעון Mateh Shimon מקורות וקישורים לשו״ע Shulchan Arukh Sources באר הגולה Be'er HaGolah סמ״ע Sema ט״ז Taz חלקת מחוקק ChelkatALHATORAH.ORG
A l HaTorah.org is a one-stop Tanakh study resource, providing the tools, techniques, and technology to make Torah come alive in the home, classroom, and synagogue. Enter the site to explore 2,500 years of Biblical interpretation and enjoy a rich, multi-dimensional, learning experience. COMMENTATORS:IBN EZRA'S TORAH COMMENTARY Unique Aspects of the AlHaTorah.org Edition. AlHaTorah.org's edition of Ibn Ezra's initial Torah commentary (authored in Italy, c.1145, and sometimes referred to as "Ibn Ezra's Short Commentary") is unique in that it utilizes many manuscripts (primarily, though not exclusively) of Byzantine provenance, 1 and particularly MS Paris 177, to present a more complete and accurate version of the DECALOGUE DIFFERENCES BETWEEN SHEMOT AND DEVARIM/2/EN Need for change. Imminent inheritance of land of Israel – Most of these commentators 16 connect the differences to the nation's imminent arrival in the Land of Israel and the new lifestyle (so vastly different from the desert experience) which the nation would be encountering there. 17; Elevated spiritual level – The Hoil Moshe, in contrast, understands the new formulations to stem fromTZARA'AT/1/EN
Introduction Torahcast A Mysterious Affliction. Vayikra 13-14 speaks at length about the various forms of tzara'at, the impurity caused by it, and the process by which the afflicted person is purified. Despite the many details, however, the malady remains very much in the realmof the unknown:
WHY IS THE GOAT SENT TO AZAZEL/1/EN 1 Azazel appears nowhere else in Tanakh besides Vayikra 16. 2 "עֲזָאזֵל" and "מִדְבָּר" are used interchangeably throughout the chapter to describe the address to which the goat was sent (see 16:21,22,26), and this might support their identification as one and the same place.Alternatively, one could argue that the phrase "לַעֲזָאזֵל הַמִּדְבָּרָה" in 16 WHERE IN EGYPT DID THE ISRAELITES LIVE/2 "וַתִּמָּלֵא הָאָרֶץ אֹתָם" Egyptian cities – Most of these sources understand the word "הָאָרֶץ" to refer to Egypt as a whole, and they maintain that this verse describes the spreading of the Israelites into other Egyptian areas.; Fields – The Ma'asei Hashem, in contrast, does not think that the term refers to Egypt proper, but rather (more literally) to DECALOGUE DIFFERENCES BETWEEN SHEMOT AND DEVARIM/1/EN Interactive Module Diverging Decalogues? The Decalogue appears in both the Torah's original account of the Revelation at Sinai in Shemot 20 and in Moshe's later retelling of the event in Devarim 5.The two versions contain many differences, including additions, omissions, andsubstitutions.
MOSHE AND THE LUCHOT IN ART Chagall, like the other artists, opts to portray just Moshe and the tablets without the accompanying nation. The image is divided on a diagonal with a hint of grey-black clouds filling the left half, and a greenish mountain covering the right. SARAH'S TREATMENT OF HAGAR 1 It is not clear what form this belittlement took and how extensive or demeaning it was. The more negative one makes out Hagar's actions to be, the easier it will be to justify Sarah's severe response. 2 Given Hagar's pregnant state, this should not have been an easy decision. The fact that Hagar would prefer an unknown fate in the wilderness to Sarah's rebuke suggests that at least Hagar COMMENTATORS:PROF. UMBERTO CASSUTO 1 This page is partially based on M. Artom, "הרב פרופ' משה דוד קאסוטו ז"ל", in Eretz Yisrael 3 (1954): 1-2 (hereafter: Artom, Cassuto). Menahem Artom was Cassuto's nephew. 2 Collegio Rabbinico Italiano of Florence. 3 R. Samuel Hirsch Margulies. 4 Cassuto also served on and off as the secretary of the Florence Jewish community. 5 See C. Bettin, Italian Jews from ALHATORAH.ORGTRANSLATE THIS PAGEעיונים TOPICSמקראות גדולות MIKRAOT GEDOLOTרש״י המפואר RASHIמעבדת התנ״ך TANAKH LAB ALHATORAH.ORG. תנ״ך Tanakh. עיונים Topics. מקראות גדולות Mikraot Gedolot. רש״י המפואר Rashi. קונקורדנציה Concordance. מעבדת התנ״ך Tanakh Lab. לימוד אינטראקטיבי Interactive Learning. מדריכים למשתמש User Guides.ALHATORAH.ORG
A l HaTorah.org is a one-stop Tanakh study resource, providing the tools, techniques, and technology to make Torah come alive in the home, classroom, and synagogue. Enter the site to explore 2,500 years of Biblical interpretation and enjoy a rich, multi-dimensional, learning experience. or browse by category: CHANNAH'S PRAYER/1/EN Introduction Personal or National? Channah's second prayer (Shemuel I 2:1-10) follows the birth of her son Shemuel and the fulfillment of her vow to consecrate him to Hashem. It opens with the exultation and exaltation of "עָלַץ לִבִּי בַּי"י רָמָה קַרְנִי בַּי"י", which appear to begin an ode of praise and thanksgiving for Hashem's answering of her personal ANNIHILATING AMALEK/2 "וְלֹא יָרֵא אֱ-לֹהִים" – All of these commentators maintain that the phrase describes Amalek rather than the Israelites. 2 They differ, though, in their understanding of the phrase "יָרֵא אֱ-לֹהִים": According to both Abarbanel and R. Hirsch, 3 the verse is saying that Amalek had no fear of Hashem. 4 Shadal 5 and R. David Zvi Hoffmann, in contrast, claim that THE TORAH AND ANCIENT NEAR EASTERN LAW CODES Points of Difference. Authorship – Hashem is the author of the Torah's laws, whereas it is the king rather than the deity who writes and promulgates the Mesopotamian codes. 3 As such, a Torah transgression is considered a sin against God, and not just a crime against a fellow man. For the same reason, while many of the codes give the victim the right to pardon the offender, 4 in Israelite COMMENTATORS:IBN EZRA'S TORAH COMMENTARY Unique Aspects of the AlHaTorah.org Edition. AlHaTorah.org's edition of Ibn Ezra's initial Torah commentary (authored in Italy, c.1145, and sometimes referred to as "Ibn Ezra's Short Commentary") is unique in that it utilizes many manuscripts (primarily, though not exclusively) of Byzantine provenance, 1 and particularly MS Paris 177, to present a more complete and accurate version of the COMMENTATORS:R. YOSEF BEKHOR SHOR Manuscripts – R. Yosef Bekhor Shor's Torah commentary has survived in only one mid-sixteenth century manuscript, MS Munich 52.This manuscript has served as the basis for all printed editions of the commentary. 22 Printings – Originally published piecemeal beginning in the mid 19th century. Bereshit and Shemot were published by A. Jellinek (Leipzig, 1856), Vayikra by M. Halevi in HaZofeh DECALOGUE DIFFERENCES BETWEEN SHEMOT AND DEVARIM/2/EN Need for change. Imminent inheritance of land of Israel – Most of these commentators 16 connect the differences to the nation's imminent arrival in the Land of Israel and the new lifestyle (so vastly different from the desert experience) which the nation would be encountering there. 17; Elevated spiritual level – The Hoil Moshe, in contrast, understands the new formulations to stem from DECALOGUE DIFFERENCES BETWEEN SHEMOT AND DEVARIM/1/EN Interactive Module Diverging Decalogues? The Decalogue appears in both the Torah's original account of the Revelation at Sinai in Shemot 20 and in Moshe's later retelling of the event in Devarim 5.The two versions contain many differences, including additions, omissions, andsubstitutions.
COMMENTATORS:PROF. UMBERTO CASSUTO 1 This page is partially based on M. Artom, "הרב פרופ' משה דוד קאסוטו ז"ל", in Eretz Yisrael 3 (1954): 1-2 (hereafter: Artom, Cassuto). Menahem Artom was Cassuto's nephew. 2 Collegio Rabbinico Italiano of Florence. 3 R. Samuel Hirsch Margulies. 4 Cassuto also served on and off as the secretary of the Florence Jewish community. 5 See C. Bettin, Italian Jews from ALHATORAH.ORGTRANSLATE THIS PAGEעיונים TOPICSמקראות גדולות MIKRAOT GEDOLOTרש״י המפואר RASHIמעבדת התנ״ך TANAKH LAB ALHATORAH.ORG. תנ״ך Tanakh. עיונים Topics. מקראות גדולות Mikraot Gedolot. רש״י המפואר Rashi. קונקורדנציה Concordance. מעבדת התנ״ך Tanakh Lab. לימוד אינטראקטיבי Interactive Learning. מדריכים למשתמש User Guides.ALHATORAH.ORG
A l HaTorah.org is a one-stop Tanakh study resource, providing the tools, techniques, and technology to make Torah come alive in the home, classroom, and synagogue. Enter the site to explore 2,500 years of Biblical interpretation and enjoy a rich, multi-dimensional, learning experience. or browse by category: CHANNAH'S PRAYER/1/EN Introduction Personal or National? Channah's second prayer (Shemuel I 2:1-10) follows the birth of her son Shemuel and the fulfillment of her vow to consecrate him to Hashem. It opens with the exultation and exaltation of "עָלַץ לִבִּי בַּי"י רָמָה קַרְנִי בַּי"י", which appear to begin an ode of praise and thanksgiving for Hashem's answering of her personal ANNIHILATING AMALEK/2 "וְלֹא יָרֵא אֱ-לֹהִים" – All of these commentators maintain that the phrase describes Amalek rather than the Israelites. 2 They differ, though, in their understanding of the phrase "יָרֵא אֱ-לֹהִים": According to both Abarbanel and R. Hirsch, 3 the verse is saying that Amalek had no fear of Hashem. 4 Shadal 5 and R. David Zvi Hoffmann, in contrast, claim that THE TORAH AND ANCIENT NEAR EASTERN LAW CODES Points of Difference. Authorship – Hashem is the author of the Torah's laws, whereas it is the king rather than the deity who writes and promulgates the Mesopotamian codes. 3 As such, a Torah transgression is considered a sin against God, and not just a crime against a fellow man. For the same reason, while many of the codes give the victim the right to pardon the offender, 4 in Israelite COMMENTATORS:IBN EZRA'S TORAH COMMENTARY Unique Aspects of the AlHaTorah.org Edition. AlHaTorah.org's edition of Ibn Ezra's initial Torah commentary (authored in Italy, c.1145, and sometimes referred to as "Ibn Ezra's Short Commentary") is unique in that it utilizes many manuscripts (primarily, though not exclusively) of Byzantine provenance, 1 and particularly MS Paris 177, to present a more complete and accurate version of the COMMENTATORS:R. YOSEF BEKHOR SHOR Manuscripts – R. Yosef Bekhor Shor's Torah commentary has survived in only one mid-sixteenth century manuscript, MS Munich 52.This manuscript has served as the basis for all printed editions of the commentary. 22 Printings – Originally published piecemeal beginning in the mid 19th century. Bereshit and Shemot were published by A. Jellinek (Leipzig, 1856), Vayikra by M. Halevi in HaZofeh DECALOGUE DIFFERENCES BETWEEN SHEMOT AND DEVARIM/2/EN Need for change. Imminent inheritance of land of Israel – Most of these commentators 16 connect the differences to the nation's imminent arrival in the Land of Israel and the new lifestyle (so vastly different from the desert experience) which the nation would be encountering there. 17; Elevated spiritual level – The Hoil Moshe, in contrast, understands the new formulations to stem from DECALOGUE DIFFERENCES BETWEEN SHEMOT AND DEVARIM/1/EN Interactive Module Diverging Decalogues? The Decalogue appears in both the Torah's original account of the Revelation at Sinai in Shemot 20 and in Moshe's later retelling of the event in Devarim 5.The two versions contain many differences, including additions, omissions, andsubstitutions.
COMMENTATORS:PROF. UMBERTO CASSUTO 1 This page is partially based on M. Artom, "הרב פרופ' משה דוד קאסוטו ז"ל", in Eretz Yisrael 3 (1954): 1-2 (hereafter: Artom, Cassuto). Menahem Artom was Cassuto's nephew. 2 Collegio Rabbinico Italiano of Florence. 3 R. Samuel Hirsch Margulies. 4 Cassuto also served on and off as the secretary of the Florence Jewish community. 5 See C. Bettin, Italian Jews fromALHATORAH.ORG
A l HaTorah.org is a one-stop Tanakh study resource, providing the tools, techniques, and technology to make Torah come alive in the home, classroom, and synagogue. Enter the site to explore 2,500 years of Biblical interpretation and enjoy a rich, multi-dimensional, learning experience.TZARA'AT/1/EN
Introduction Torahcast A Mysterious Affliction. Vayikra 13-14 speaks at length about the various forms of tzara'at, the impurity caused by it, and the process by which the afflicted person is purified. Despite the many details, however, the malady remains very much in the realmof the unknown:
DECALOGUE DIFFERENCES BETWEEN SHEMOT AND DEVARIM/2/EN Need for change. Imminent inheritance of land of Israel – Most of these commentators 16 connect the differences to the nation's imminent arrival in the Land of Israel and the new lifestyle (so vastly different from the desert experience) which the nation would be encountering there. 17; Elevated spiritual level – The Hoil Moshe, in contrast, understands the new formulations to stem from DECALOGUE DIFFERENCES BETWEEN SHEMOT AND DEVARIM/1/EN Interactive Module Diverging Decalogues? The Decalogue appears in both the Torah's original account of the Revelation at Sinai in Shemot 20 and in Moshe's later retelling of the event in Devarim 5.The two versions contain many differences, including additions, omissions, andsubstitutions.
SARAH'S TREATMENT OF HAGAR 1 It is not clear what form this belittlement took and how extensive or demeaning it was. The more negative one makes out Hagar's actions to be, the easier it will be to justify Sarah's severe response. 2 Given Hagar's pregnant state, this should not have been an easy decision. The fact that Hagar would prefer an unknown fate in the wilderness to Sarah's rebuke suggests that at least Hagar MOSHE AND THE LUCHOT IN ART Chagall, like the other artists, opts to portray just Moshe and the tablets without the accompanying nation. The image is divided on a diagonal with a hint of grey-black clouds filling the left half, and a greenish mountain covering the right. WHERE IN EGYPT DID THE ISRAELITES LIVE/2 "וַתִּמָּלֵא הָאָרֶץ אֹתָם" Egyptian cities – Most of these sources understand the word "הָאָרֶץ" to refer to Egypt as a whole, and they maintain that this verse describes the spreading of the Israelites into other Egyptian areas.; Fields – The Ma'asei Hashem, in contrast, does not think that the term refers to Egypt proper, but rather (more literally) to R. SHELOMO EPHRAIM LUNTSCHITZ (KELI YEKAR) Name – ר' שלמה אפרים בן אהרן מלונטשיץ 2; Dates – c. 1550 3 – 1619 4; Locations – Born in Leczyca (Luntschitz), 5 studied in Lublin, lived in Jaroslaw and Lemberg, and served as Rabbi in Prague.; Occupation – R. Shelomo Ephraim gained his reputation as an itinerant preacher, 6 and was considered to be the preeminent darshan of his era in Poland. 7 In 1604TURSHULCHANARUKH
מקורות וקישורים לטור Tur Sources בית יוסף Beit Yosef דרכי משה Darkhei Moshe דרישה Derishah פרישה Perishah ב״ח Bach חידושי מהר״י הלוי Chidushei Mahari HaLevi מטה שמעון Mateh Shimon מקורות וקישורים לשו״ע Shulchan Arukh Sources באר הגולה Be'er HaGolah סמ״ע Sema ט״ז Taz חלקת מחוקק Chelkat NAHMANIDES' AMENDMENTS TO HIS COMMENTARY ON THE … -2- nahmanides' amendments to his commentary on the torah i. introduction רבע ותסהו יוצמ רינהש הרבככ הלולח ץראהש ןמזב הדגאו בר ךלהמ "ריבכ" ןושל שריפ םחנמ ץרא תרבכ ALHATORAH.ORGTRANSLATE THIS PAGEעיונים TOPICSמקראות גדולות MIKRAOT GEDOLOTרש״י המפואר RASHIמעבדת התנ״ך TANAKH LAB ALHATORAH.ORG. תנ״ך Tanakh. עיונים Topics. מקראות גדולות Mikraot Gedolot. רש״י המפואר Rashi. קונקורדנציה Concordance. מעבדת התנ״ך Tanakh Lab. לימוד אינטראקטיבי Interactive Learning. מדריכים למשתמש User Guides.ALHATORAH.ORG
A l HaTorah.org is a one-stop Tanakh study resource, providing the tools, techniques, and technology to make Torah come alive in the home, classroom, and synagogue. Enter the site to explore 2,500 years of Biblical interpretation and enjoy a rich, multi-dimensional, learning experience. or browse by category: CHANNAH'S PRAYER/1/EN Introduction Personal or National? Channah's second prayer (Shemuel I 2:1-10) follows the birth of her son Shemuel and the fulfillment of her vow to consecrate him to Hashem. It opens with the exultation and exaltation of "עָלַץ לִבִּי בַּי"י רָמָה קַרְנִי בַּי"י", which appear to begin an ode of praise and thanksgiving for Hashem's answering of her personal ANNIHILATING AMALEK/2 "וְלֹא יָרֵא אֱ-לֹהִים" – All of these commentators maintain that the phrase describes Amalek rather than the Israelites. 2 They differ, though, in their understanding of the phrase "יָרֵא אֱ-לֹהִים": According to both Abarbanel and R. Hirsch, 3 the verse is saying that Amalek had no fear of Hashem. 4 Shadal 5 and R. David Zvi Hoffmann, in contrast, claim that THE TORAH AND ANCIENT NEAR EASTERN LAW CODES Points of Difference. Authorship – Hashem is the author of the Torah's laws, whereas it is the king rather than the deity who writes and promulgates the Mesopotamian codes. 3 As such, a Torah transgression is considered a sin against God, and not just a crime against a fellow man. For the same reason, while many of the codes give the victim the right to pardon the offender, 4 in Israelite COMMENTATORS:IBN EZRA'S TORAH COMMENTARY Unique Aspects of the AlHaTorah.org Edition. AlHaTorah.org's edition of Ibn Ezra's initial Torah commentary (authored in Italy, c.1145, and sometimes referred to as "Ibn Ezra's Short Commentary") is unique in that it utilizes many manuscripts (primarily, though not exclusively) of Byzantine provenance, 1 and particularly MS Paris 177, to present a more complete and accurate version of the COMMENTATORS:R. YOSEF BEKHOR SHOR Manuscripts – R. Yosef Bekhor Shor's Torah commentary has survived in only one mid-sixteenth century manuscript, MS Munich 52.This manuscript has served as the basis for all printed editions of the commentary. 22 Printings – Originally published piecemeal beginning in the mid 19th century. Bereshit and Shemot were published by A. Jellinek (Leipzig, 1856), Vayikra by M. Halevi in HaZofeh DECALOGUE DIFFERENCES BETWEEN SHEMOT AND DEVARIM/2/EN Need for change. Imminent inheritance of land of Israel – Most of these commentators 16 connect the differences to the nation's imminent arrival in the Land of Israel and the new lifestyle (so vastly different from the desert experience) which the nation would be encountering there. 17; Elevated spiritual level – The Hoil Moshe, in contrast, understands the new formulations to stem from DECALOGUE DIFFERENCES BETWEEN SHEMOT AND DEVARIM/1/EN Interactive Module Diverging Decalogues? The Decalogue appears in both the Torah's original account of the Revelation at Sinai in Shemot 20 and in Moshe's later retelling of the event in Devarim 5.The two versions contain many differences, including additions, omissions, andsubstitutions.
COMMENTATORS:PROF. UMBERTO CASSUTO 1 This page is partially based on M. Artom, "הרב פרופ' משה דוד קאסוטו ז"ל", in Eretz Yisrael 3 (1954): 1-2 (hereafter: Artom, Cassuto). Menahem Artom was Cassuto's nephew. 2 Collegio Rabbinico Italiano of Florence. 3 R. Samuel Hirsch Margulies. 4 Cassuto also served on and off as the secretary of the Florence Jewish community. 5 See C. Bettin, Italian Jews from ALHATORAH.ORGTRANSLATE THIS PAGEעיונים TOPICSמקראות גדולות MIKRAOT GEDOLOTרש״י המפואר RASHIמעבדת התנ״ך TANAKH LAB ALHATORAH.ORG. תנ״ך Tanakh. עיונים Topics. מקראות גדולות Mikraot Gedolot. רש״י המפואר Rashi. קונקורדנציה Concordance. מעבדת התנ״ך Tanakh Lab. לימוד אינטראקטיבי Interactive Learning. מדריכים למשתמש User Guides.ALHATORAH.ORG
A l HaTorah.org is a one-stop Tanakh study resource, providing the tools, techniques, and technology to make Torah come alive in the home, classroom, and synagogue. Enter the site to explore 2,500 years of Biblical interpretation and enjoy a rich, multi-dimensional, learning experience. or browse by category: CHANNAH'S PRAYER/1/EN Introduction Personal or National? Channah's second prayer (Shemuel I 2:1-10) follows the birth of her son Shemuel and the fulfillment of her vow to consecrate him to Hashem. It opens with the exultation and exaltation of "עָלַץ לִבִּי בַּי"י רָמָה קַרְנִי בַּי"י", which appear to begin an ode of praise and thanksgiving for Hashem's answering of her personal ANNIHILATING AMALEK/2 "וְלֹא יָרֵא אֱ-לֹהִים" – All of these commentators maintain that the phrase describes Amalek rather than the Israelites. 2 They differ, though, in their understanding of the phrase "יָרֵא אֱ-לֹהִים": According to both Abarbanel and R. Hirsch, 3 the verse is saying that Amalek had no fear of Hashem. 4 Shadal 5 and R. David Zvi Hoffmann, in contrast, claim that THE TORAH AND ANCIENT NEAR EASTERN LAW CODES Points of Difference. Authorship – Hashem is the author of the Torah's laws, whereas it is the king rather than the deity who writes and promulgates the Mesopotamian codes. 3 As such, a Torah transgression is considered a sin against God, and not just a crime against a fellow man. For the same reason, while many of the codes give the victim the right to pardon the offender, 4 in Israelite COMMENTATORS:IBN EZRA'S TORAH COMMENTARY Unique Aspects of the AlHaTorah.org Edition. AlHaTorah.org's edition of Ibn Ezra's initial Torah commentary (authored in Italy, c.1145, and sometimes referred to as "Ibn Ezra's Short Commentary") is unique in that it utilizes many manuscripts (primarily, though not exclusively) of Byzantine provenance, 1 and particularly MS Paris 177, to present a more complete and accurate version of the COMMENTATORS:R. YOSEF BEKHOR SHOR Manuscripts – R. Yosef Bekhor Shor's Torah commentary has survived in only one mid-sixteenth century manuscript, MS Munich 52.This manuscript has served as the basis for all printed editions of the commentary. 22 Printings – Originally published piecemeal beginning in the mid 19th century. Bereshit and Shemot were published by A. Jellinek (Leipzig, 1856), Vayikra by M. Halevi in HaZofeh DECALOGUE DIFFERENCES BETWEEN SHEMOT AND DEVARIM/2/EN Need for change. Imminent inheritance of land of Israel – Most of these commentators 16 connect the differences to the nation's imminent arrival in the Land of Israel and the new lifestyle (so vastly different from the desert experience) which the nation would be encountering there. 17; Elevated spiritual level – The Hoil Moshe, in contrast, understands the new formulations to stem from DECALOGUE DIFFERENCES BETWEEN SHEMOT AND DEVARIM/1/EN Interactive Module Diverging Decalogues? The Decalogue appears in both the Torah's original account of the Revelation at Sinai in Shemot 20 and in Moshe's later retelling of the event in Devarim 5.The two versions contain many differences, including additions, omissions, andsubstitutions.
COMMENTATORS:PROF. UMBERTO CASSUTO 1 This page is partially based on M. Artom, "הרב פרופ' משה דוד קאסוטו ז"ל", in Eretz Yisrael 3 (1954): 1-2 (hereafter: Artom, Cassuto). Menahem Artom was Cassuto's nephew. 2 Collegio Rabbinico Italiano of Florence. 3 R. Samuel Hirsch Margulies. 4 Cassuto also served on and off as the secretary of the Florence Jewish community. 5 See C. Bettin, Italian Jews fromALHATORAH.ORG
A l HaTorah.org is a one-stop Tanakh study resource, providing the tools, techniques, and technology to make Torah come alive in the home, classroom, and synagogue. Enter the site to explore 2,500 years of Biblical interpretation and enjoy a rich, multi-dimensional, learning experience.TZARA'AT/1/EN
Introduction Torahcast A Mysterious Affliction. Vayikra 13-14 speaks at length about the various forms of tzara'at, the impurity caused by it, and the process by which the afflicted person is purified. Despite the many details, however, the malady remains very much in the realmof the unknown:
DECALOGUE DIFFERENCES BETWEEN SHEMOT AND DEVARIM/2/EN Need for change. Imminent inheritance of land of Israel – Most of these commentators 16 connect the differences to the nation's imminent arrival in the Land of Israel and the new lifestyle (so vastly different from the desert experience) which the nation would be encountering there. 17; Elevated spiritual level – The Hoil Moshe, in contrast, understands the new formulations to stem from DECALOGUE DIFFERENCES BETWEEN SHEMOT AND DEVARIM/1/EN Interactive Module Diverging Decalogues? The Decalogue appears in both the Torah's original account of the Revelation at Sinai in Shemot 20 and in Moshe's later retelling of the event in Devarim 5.The two versions contain many differences, including additions, omissions, andsubstitutions.
SARAH'S TREATMENT OF HAGAR 1 It is not clear what form this belittlement took and how extensive or demeaning it was. The more negative one makes out Hagar's actions to be, the easier it will be to justify Sarah's severe response. 2 Given Hagar's pregnant state, this should not have been an easy decision. The fact that Hagar would prefer an unknown fate in the wilderness to Sarah's rebuke suggests that at least Hagar MOSHE AND THE LUCHOT IN ART Chagall, like the other artists, opts to portray just Moshe and the tablets without the accompanying nation. The image is divided on a diagonal with a hint of grey-black clouds filling the left half, and a greenish mountain covering the right. WHERE IN EGYPT DID THE ISRAELITES LIVE/2 "וַתִּמָּלֵא הָאָרֶץ אֹתָם" Egyptian cities – Most of these sources understand the word "הָאָרֶץ" to refer to Egypt as a whole, and they maintain that this verse describes the spreading of the Israelites into other Egyptian areas.; Fields – The Ma'asei Hashem, in contrast, does not think that the term refers to Egypt proper, but rather (more literally) to R. SHELOMO EPHRAIM LUNTSCHITZ (KELI YEKAR) Name – ר' שלמה אפרים בן אהרן מלונטשיץ 2; Dates – c. 1550 3 – 1619 4; Locations – Born in Leczyca (Luntschitz), 5 studied in Lublin, lived in Jaroslaw and Lemberg, and served as Rabbi in Prague.; Occupation – R. Shelomo Ephraim gained his reputation as an itinerant preacher, 6 and was considered to be the preeminent darshan of his era in Poland. 7 In 1604TURSHULCHANARUKH
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