|
Torah Portion -
Beshalach
|
|
Written by benyamin mehdizadeh
|
|
The mechilta brings that when klal israel was collecting money from the mitzrim moshe rabenu was taking care of the aztmos yosef (bones of Yosef). The mepharshim ask 'borrowing money from the mitzrom is also a mitzva from hashem so why didn't moshe go and be mekaim it why is he looking for mitzvos to do?'
So I want to say a chidush that moshe had two mitzovs that had to be done one gashmis and one ruchni (atzmos yosef) even though borrowing money was a mitzva still there was an element of gashmius, therefore moshe preferred to look for a mitzva that was a more ruchnius dik mittzva and run away from any gashmis.
|
|
|
Torah Portion -
Beshalach
|
|
Written by Yehuda Katz
|
|
BESHALOCH
And Mosha said to Joshua, "Choose for us men, and go out to fight with Amalek......(17:9)
Rashi comments that the Rabbis learn out that since Mosha used the words "for us", Mosha compared Joshua to himself. Hence, "let the honor of your student be dear to you as yourself (also refer to Pirkei Avot 4:12)....... A question can be asked, why is it so important for a teacher to honor his student as himself? In other words, what insight is Mosha teaching us about the "teacher-student relationship" that would warrent a teacher to honor his students? Remember, Mosha being the quintessential teacher........!!!!
Perhaps the answer is as follows: When a student learns from a teacher, a student primarily absorbs the teachers spirit into him or herself. Even if the student were to write volumes and volumes of Torah knowledge, a carefull study of these volumes would reveal the teachers definite influence on the student. The student in essence becomes the teachers voice, even after the teacher has departed from this world. The spirit and voice of the teacher lives on, namely through his students. Mosha understood this, and thus bestowed honor on Joshua in graditude for such a kindness. Perhaps this is the meaning behind the first Mishnah in Pirkei Avot when it states, "Mosha received the Torah from Sinai
|
|
Read more...
|
|
Torah Portion -
Beshalach
|
|
Written by Simi Hibbert
|
פרשת בשלח - תשע"א
Although Miriam sang the whole שירה with the women, the torah only records that they sang one פסוק: "...שירו לה' כי גאה גאה סוס ורכבו רמה בים". Why is this פסוק particularly relevant to the women that it is used as the example for the שירה they sang?
Explains ר' צבי הירש פרבר as follows. מרים saw through רוח הקודש that the whole תכלית of יציאת מצרים was for קבלת התורה, and this made the women feel very disappointed because they have no חיוב in תלמוד תורה.
However, the horse and rider (סוס ורכבו) in this פסוק comes to teach the women a fundamental יסוד. What did the horse do wrong that it deserved to drown?
|
|
Read more...
|
|
|
Torah Portion -
Beshalach
|
|
Written by J Jacobs
|
The Midrash records 10 songs spanning from the Shir sung upon leaving Mizrayim through to the Shiur Chadash song that will soon be sung by Klal Yisroel with Moshiach and the ultimate redemption. Songs in Torah are sung for 2 reasons alone, to give praise and thanks and as a method of striving towards something.
An ulternative opinion suggests that the 1st song was actually shir leyom haShabbos sung by Adam just before Shabbos as part of Adam’s teshuva for having sinned. The Midrash Tehillim 18 states that when someone sees a miracle and sings out in praise to HaShem that all their sins are forgiven.
The Sharreth Cohen on this week’s Parsah informs us that when Miriam led the women
|
|
Read more...
|
|
Torah Portion -
Beshalach
|
|
Written by Rafi Jager
|
In this week's Parsha, we can learn a fascinating interpretation from ONE single word. The Torah states, ". . .And the Jews went up from the land of Egypt chamushim" (Exodus 13:18). Rashi, explains that the word "chamushim" means that the Jews left Egypt armed.
Rashi continues and mentions a possible alternate explanation: The Jews left "mechamushim" meaning one out of every five Jews were taken out of Egypt, and the other four-fifths died during the plague of Choshech.
Both of these explanations are wonderful, but there is a problem. Usually, when Rashi brings a second explanation, the additional one is in some way related to the first explanation. However, in this case, the two ideas seem to be totally unrelated.
If we take a look at the Aramaic translation/commentary of Yonatan ben Uziel
|
|
Read more...
|
|
|
|
|
<< Start < Prev 1 2 3 4 5 6 7 8 Next > End >>
|
|
Page 1 of 8 |
