02/08/09: Saying YHVH verses Adonay or Hashem
Yochanon Zaqantov, and the people and organizations quoted on KaraiteJudaism.org, are in no way associated with peshat.com and views expressed here.
When you hear our Rabbanite brothers, they use Hashem instead of his name. Hashem literally means "the name". Even some people will use Adonay instead, but why would one not use the name if its there in the Hebrew Text. We will be looking first at the reasoning for not speaking His Name. We will also examine the reasons for using his Name. So, lets examine the reason for not pronouncing the Name.
Saying YHVH verses Adonay or Hashem
By Yochanan Zaqantov
By Yochanan Zaqantov
When you hear our Rabbanite brothers, they use Hashem instead of his name. Hashem literally means "the name". Even some people will use Adonay instead, but why would one not use the name if its there in the Hebrew Text. We will be looking first at the reasoning for not speaking His Name. We will also examine the reasons for using his Name. So, lets examine the reason for not pronouncing the Name.
Referenced from: JewFAQ.org: The Name of G-d
Pronouncing the Name of God
Nothing in the Torah prohibits a person from pronouncing the Name of God. Indeed, it is evident from scripture that God's Name was pronounced routinely. Many common Hebrew names contain "Yah" or "Yahu," part of God's four-letter Name. The Name was pronounced as part of daily services in the Temple.
| YHWH is God's name and His name is commonly used throughout the Tanakh -- by everyone, not just priests. 26 And the man bowed his head, and prostrated himself before YHWH. 27 And he said: 'Blessed be YHWH, the God of my master Abraham, who hath not forsaken His mercy and His truth toward my master; as for me, YHWH hath led me in the way to the house of my master's brethren.' Second Samuel Chapter 14 16 For the king will hear, to deliver his servant out of the hand of the man that would destroy me and my son together out of the inheritance of God. 17 Then thy handmaid said: Let, I pray thee, the word of my lord the king be for my comfort; for as an angel of God, so is my lord the king to discern good and bad; and YHWH thy God be with thee.' | ||
Continued from JewFAQ.org: The Name of G-d...
The Mishnah confirms that there was no prohibition against pronouncing The Name in ancient times. In fact, the Mishnah recommends using God's Name as a routine greeting to a fellow Jew. Berakhot 9:5. However, by the time of the Talmud, it was the custom to use substitute Names for God. Some rabbis asserted that a person who pronounces YHVH according to its letters (instead of using a substitute) has no place in the World to Come, and should be put to death. Instead of pronouncing the four-letter Name, we usually substitute the Name "Adonai," or simply say "Ha-Shem" (lit. The Name).
01/31/09: A Jewish view of "satan"
Gretchen S., and the people and organizations quoted on her site, are in no way associated with peshat.com and views expressed here.
A Jewish view of "satan"
by Gretchen S.
Here is a bit about the Jewish view of Satan, as opposed to the ****ian devil. Again, Judaism has no devil, there is no embodiment of evil who tempts us, as in ****ianity. The Jewish view is very different than that portrayed by ****ains. I hope this will be clear by the end of this post.
First of all, the Hebrew word satan (sin-tet-nun sofit) means an adversary or accuser. It is used this way in Numbers 22:22. "And G-d's anger was kindled because he went; and the angel of the L-rd stood in the way as an *adversary* against him...." The word marked with *'s and translated as adversary is satan (actually l'satan, l' being a prefix that in the context gives the meaning "as"). Likewise in Numbers 22:32, part of the same story about Bilaam.
by Gretchen S.
Here is a bit about the Jewish view of Satan, as opposed to the ****ian devil. Again, Judaism has no devil, there is no embodiment of evil who tempts us, as in ****ianity. The Jewish view is very different than that portrayed by ****ains. I hope this will be clear by the end of this post.
First of all, the Hebrew word satan (sin-tet-nun sofit) means an adversary or accuser. It is used this way in Numbers 22:22. "And G-d's anger was kindled because he went; and the angel of the L-rd stood in the way as an *adversary* against him...." The word marked with *'s and translated as adversary is satan (actually l'satan, l' being a prefix that in the context gives the meaning "as"). Likewise in Numbers 22:32, part of the same story about Bilaam.
| satan' -- Adversary 21 And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab. 22 And God's anger was kindled because he went; and the angel of YHWH placed himself in the way for an adversary against him. -- Now he was riding upon his ass, and his two servants were with him. -- 23 And the ass saw the angel of YHWH standing in the way, with his sword drawn in his hand; and the ass turned aside out of the way, and went into the field; and Balaam smote the ass, to turn her into the way. Numbers Chapter 22 31 Then YHWH opened the eyes of Balaam, and he saw the angel of YHWH standing in the way, with his sword drawn in his hand; and he bowed his head, and fell on his face. 32 And the angel of YHWH said unto him: 'Wherefore hast thou smitten thine ass these three times? behold, I am come forth for an adversary, because thy way is contrary unto me; 33 and the ass saw me, and turned aside before me these three times; unless she had turned aside from me, surely now I had even slain thee, and saved her alive.' | ||
10/24/08: VIDEO: Does God Exist?
Dr. Gerald Schroeder, and the people and organizations quoted on ScienceFindsGod.com, are in no way associated with peshat.com and views expressed here.
by Dr. Gerald Schroeder
http://www.sciencefindsgod.com
Does God Exist? | Message of Modern Science.
Dr. Gerald Schroeder sets forth a powerful argument for a Creator of the cosmos that goes beyond Intelligent Design theory to the radical rationality in nature. Dr. Gerald Schroeder holds a dual doctorate in Nuclear Physics and Oceanography from MIT along with high-level research in chemistry and planetary sciences. Dr. Schroeder's argument was so powerful it played a part in influencing the worlds leading atheist, Antony Flew to accept the existence of an infinitely intelligent Creator. This video is a part of the documentary entitled "Has Science Discovered God?" that made world headline news because it shows how Antony Flew changed his mind about atheism on the basis of the message of modern science, a message that testifies to the inherently intelligent infrastructure that underlies the universe.
noevolution.org is in no way associated with peshat.com and views expressed here.
Another fascinating must see video is found at
http://www.noevolution.org:
Evolution: Fact or Belief ?
Is the Theory of Evolution a scientific fact or a mere belief? This is the only question this documentary seeks to answer. Five world top scientific minds give their answer on Evolution. A ground breaking video sold all round the world, acclaimed in international festivals, now available for all to see.
| Wonderful video... definitely worth seeing. Hope you enjoy it. Might need windows media player. It is a *.wmv format file. | ||
by Dr. Gerald Schroeder
http://www.sciencefindsgod.com
Does God Exist? | Message of Modern Science.
Dr. Gerald Schroeder sets forth a powerful argument for a Creator of the cosmos that goes beyond Intelligent Design theory to the radical rationality in nature. Dr. Gerald Schroeder holds a dual doctorate in Nuclear Physics and Oceanography from MIT along with high-level research in chemistry and planetary sciences. Dr. Schroeder's argument was so powerful it played a part in influencing the worlds leading atheist, Antony Flew to accept the existence of an infinitely intelligent Creator. This video is a part of the documentary entitled "Has Science Discovered God?" that made world headline news because it shows how Antony Flew changed his mind about atheism on the basis of the message of modern science, a message that testifies to the inherently intelligent infrastructure that underlies the universe.
noevolution.org is in no way associated with peshat.com and views expressed here.
Another fascinating must see video is found at
http://www.noevolution.org:
Evolution: Fact or Belief ?
Is the Theory of Evolution a scientific fact or a mere belief? This is the only question this documentary seeks to answer. Five world top scientific minds give their answer on Evolution. A ground breaking video sold all round the world, acclaimed in international festivals, now available for all to see.
04/07/08: Happy New Year!
Nehemia & Devorah Gordon, and the people and organizations quoted on Karaite-Korner.org, are in no way associated with peshat.com and views expressed here.
Karaite Korner Newsletter #326
Aviv Found!
On Sunday March 23, 2008 Nehemia Gordon and Devorah Gordon found large quantities of Aviv barley at Ein Mabua near Jerusalem and at multiple locations in the central Jordan Valley. This confirms that the new moon expected on April 7, 2008 will begin the Month of the Aviv. Chag HaMatzot (Feast of Unleavened Bread) will commence at sunset April 21, 2008 and continue until sunset April 28, 2008.
Shanah Tovah!
Happy New Year!
Nehemia Gordon
Jerusalem, Israel
On Monday April 7, 2008 the new moon was sighted from several locations around Israel. The moon was sighted:
*from Eilat by Eli El-Tanani and Shai El-Tanani at 19:13
*from Ashdod by Neriah Haroeh and Nilit Masliach at 19:15
*from Mitzpeh Ramon by Bart Vangronsvelt and Ganneke Kunst at about 19:15
*from Beersheva by Simchon Firouz, Kobi El-Tanani, and Ovadiah Firouz
at about 19:30
*from highway 6 by Chad and Barbara Peterson at 19:39
On the previous evening, Sunday April 6, the moon had a lagtime of 33 minutes and illumination of 0.52% which means it was not visible under any circumstances from Israel.
Shanah Tovah!
Happy New Year!
Nehemia Gordon
Jerusalem, Israel
Continue for more information about the Counting of Omer leading to Shavout... based on the timing of Passover.
| Sign up for the New Moon Report at Karaite-Korner.org | ||
Karaite Korner Newsletter #326
Aviv Found!
On Sunday March 23, 2008 Nehemia Gordon and Devorah Gordon found large quantities of Aviv barley at Ein Mabua near Jerusalem and at multiple locations in the central Jordan Valley. This confirms that the new moon expected on April 7, 2008 will begin the Month of the Aviv. Chag HaMatzot (Feast of Unleavened Bread) will commence at sunset April 21, 2008 and continue until sunset April 28, 2008.
Shanah Tovah!
Happy New Year!
Nehemia Gordon
Jerusalem, Israel
| Aviv was found and the new moon was seen in Israel, today is the first day of the first month, Aviv (or the Babylonian Nisan)... so Happy New Year!!! 1 Observe the month of Abib, and keep the passover unto YHWH thy God; for in the month of Abib YHWH thy God brought thee forth out of Egypt by night. | ||
On Monday April 7, 2008 the new moon was sighted from several locations around Israel. The moon was sighted:
*from Eilat by Eli El-Tanani and Shai El-Tanani at 19:13
*from Ashdod by Neriah Haroeh and Nilit Masliach at 19:15
*from Mitzpeh Ramon by Bart Vangronsvelt and Ganneke Kunst at about 19:15
*from Beersheva by Simchon Firouz, Kobi El-Tanani, and Ovadiah Firouz
at about 19:30
*from highway 6 by Chad and Barbara Peterson at 19:39
On the previous evening, Sunday April 6, the moon had a lagtime of 33 minutes and illumination of 0.52% which means it was not visible under any circumstances from Israel.
Shanah Tovah!
Happy New Year!
Nehemia Gordon
Jerusalem, Israel
| Confirmed: Pesach begins the evening of April 21, 2008 5 In the first month, on the fourteenth day of the month at dusk, is YHWH'S passover. 6 And on the fifteenth day of the same month is the feast of unleavened bread unto YHWH; seven days ye shall eat unleavened bread. 7 In the first day ye shall have a holy convocation; ye shall do no manner of servile work. 8 And ye shall bring an offering made by fire unto YHWH seven days; in the seventh day is a holy convocation; ye shall do no manner of servile work. 9 And YHWH spoke unto Moses saying: 10 Speak unto the children of Israel, and say unto them: When ye are come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring the sheaf of the first-fruits of your harvest unto the priest. 11 And he shall wave the sheaf before YHWH, to be accepted for you; on the morrow after the sabbath (שבת) the priest shall wave it. 12 And in the day when ye wave the sheaf, ye shall offer a he-lamb without blemish of the first year for a burnt-offering unto YHWH. 13 And the meal-offering thereof shall be two tenth parts of an ephah of fine flour mingled with oil, an offering made by fire unto YHWH for a sweet savour; and the drink-offering thereof shall be of wine, the fourth part of a hin. 14 And ye shall eat neither bread, nor parched corn, nor fresh ears, until this selfsame day, until ye have brought the offering of your God; it is a statute for ever throughout your generations in all your dwellings. | ||
Continue for more information about the Counting of Omer leading to Shavout... based on the timing of Passover.
Ezra HaLevi, and the people and organizations quoted on Israeli National News, are in no way associated with peshat.com and views expressed here.
Israeli National News
24 Adar Bet 5768, March 31, '08
Hebrew Garments and the Restoration of Biblical Blue
by Ezra HaLevi
(IsraelNN.com) After three days of Purim, Jerusalemites young and old came out of one more night of revelry as Tuesday Night Live focused on Biblical Jewish fashion.
The evening featured Reuven Prager, who pioneered a movement of producing Beged Ivri (Hebrew garb) for Jews who have returned to the Land of Israel, as well as Dr. Ari Greenspan, who has reintroduced the Biblical blue tekhelet dye, used to fulfill the mitzvah (commandment) of tzitzit (fringes placed on four-cornered garments).
"Ever since 135 CE, when Hadrian forbade, under death, the wearing of tzitzit, we have attached our tzitzit to a little garment hidden beneath our gentile attire," Prager told hosts Ari Abramowitz and Jeremy Gimpel. "It became just a zecher (a remembrance)," he said, emphasizing that now that the Jewish people are a sovereign nation in the Land of Israel it behooves us not only to dress like it, but to return to the full observance of the Biblical laws governing Jewish dress.
"A garment is something that you put on when you go outside to protect you from the elements or for the sake of modesty," he explained. "Every Jews would wear a haluk - which our neighbors and cousins, who still wear them, call a jalabiya. It was the Middle Eastern undergarment. An Israelite could be distinguished by his tallit."
On returning your right to attach fringe (tzi-tzi's) containing blue strands to your four cornered garments... | ||
Israeli National News
24 Adar Bet 5768, March 31, '08
Hebrew Garments and the Restoration of Biblical Blue
by Ezra HaLevi
(IsraelNN.com) After three days of Purim, Jerusalemites young and old came out of one more night of revelry as Tuesday Night Live focused on Biblical Jewish fashion.
The evening featured Reuven Prager, who pioneered a movement of producing Beged Ivri (Hebrew garb) for Jews who have returned to the Land of Israel, as well as Dr. Ari Greenspan, who has reintroduced the Biblical blue tekhelet dye, used to fulfill the mitzvah (commandment) of tzitzit (fringes placed on four-cornered garments).
"Ever since 135 CE, when Hadrian forbade, under death, the wearing of tzitzit, we have attached our tzitzit to a little garment hidden beneath our gentile attire," Prager told hosts Ari Abramowitz and Jeremy Gimpel. "It became just a zecher (a remembrance)," he said, emphasizing that now that the Jewish people are a sovereign nation in the Land of Israel it behooves us not only to dress like it, but to return to the full observance of the Biblical laws governing Jewish dress.
| Who is Hadrian and under what authority did he forbid the wearing of tzi-tzi's -- a command of YHWH's? From Wikipedia: Hadrian, "Publius Aelius Traianus Hadrianus (January 24, 76 - July 10, 138 ), known as Hadrian in English, was emperor of Rome from 117 to 138 AD." 37 And YHWH spoke unto Moses, saying: 38 'Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue. 39 And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of YHWH, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray; 40 that ye may remember and do all My commandments, and be holy unto your God. 41 I am YHWH your God, who brought you out of the land of Egypt, to be your God: I am YHWH your God.' | ||
"A garment is something that you put on when you go outside to protect you from the elements or for the sake of modesty," he explained. "Every Jews would wear a haluk - which our neighbors and cousins, who still wear them, call a jalabiya. It was the Middle Eastern undergarment. An Israelite could be distinguished by his tallit."
03/04/08: The Shabbat Goy
From Jewish Encyclopedia.com: Shabbat Goy
SHABBAT GOY:
By : Joseph Jacobs Judah David Eisenstein
The Gentile employed in a Jewish household on the Sabbath-day to perform services which are religiously forbidden to Jews on that day. The Shabbat goy's duty is to extinguish the lighted candles or lamps on Friday night, and make a fire in the oven or stove on Sabbath mornings during the cold weather. A poor woman ("Shabbat goyah") often discharges these offices. The hire in olden times was a piece of ḥallah; in modern times, about 10 cents.
According to strict Jewish law, a Jew is not allowed to employ a non-Jew to do work on the Sabbath which is forbidden to a Jew. The rule of the Rabbis is "amirah le-goy shebut" (i.e., "to bid a Gentile to perform work on the Sabbath is still a breach of the Sabbath law," though not so flagrant as performing the work oneself); but under certain circumstances the Rabbis allowed the employment of non-Jews, especially to heat the oven on winter days in northern countries.
SHABBAT GOY:
By : Joseph Jacobs Judah David Eisenstein
The Gentile employed in a Jewish household on the Sabbath-day to perform services which are religiously forbidden to Jews on that day. The Shabbat goy's duty is to extinguish the lighted candles or lamps on Friday night, and make a fire in the oven or stove on Sabbath mornings during the cold weather. A poor woman ("Shabbat goyah") often discharges these offices. The hire in olden times was a piece of ḥallah; in modern times, about 10 cents.
| Both employing a goy and having candles lit on Shabbat are questionable. Approximately 18 minutes prior to Shabbat, Rabbinical Jews have made it a woman's duty to light candles while reciting the following "blessing": From http://www.chabad.org: "Blessed are you, L‑rd our G‑d, King of the universe, who has sanctified us with His commandments, and commanded us to kindle the light of the Holy Shabbat."The logical conclusion is this prayer is directed to a god who commanded you to light the candles of Shabbat. Assuming it is acceptable to have fire kindled leading into Shabbat... this blessing is still, at best, incredibly misleading since it specifically excludes YHWH as the blessing's benefactor. We are, in fact, commanded by YHWH not to kindle fire on shabbat. From http://www.shabbatcandlesticks.com/: Actually, a search for the reason for lighting Shabbat candlesticks reveals an interesting history behind it. In fact, there is no commandment in the Torah to light Shabbat candles. The tradition of lighting Shabbat candlesticks derives from a much later period in Jewish history ... The rabbis, in order to make their point clearly, and to solidify the authority of rabbinic law throughout the Jewish community, instituted the recitation of a berakhah when lighting Shabbat candlesticks, thus implying that it is a commandment with the force of Torah behind it.If a commandment did exist to light the candles, candles would then be lit every week without fail since it would be sinning not to light candles -- it would not be tradition. Since YHWH did not make such a commandment based on Deu 4:2 (not to add to or subtract from Torah) and Joshua 8:34 (stating that no commandments exist outside the written Torah), you could say the tradition of praying to a god who commanded it is clearly an idolatrous practice. It should concern everyone. 2 Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of YHWH your God which I command you. 3 Your eyes have seen what YHWH did in Baal-peor; for all the men that followed the Baal of Peor, YHWH thy God hath destroyed them from the midst of thee. Exodus Chapter 35 2 Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to YHWH; whosoever doeth any work therein shall be put to death. 3 Ye shall kindle no fire throughout your habitations upon the sabbath day.' Joshua Chapter 8 34 And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law. 35 There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them. | ||
According to strict Jewish law, a Jew is not allowed to employ a non-Jew to do work on the Sabbath which is forbidden to a Jew. The rule of the Rabbis is "amirah le-goy shebut" (i.e., "to bid a Gentile to perform work on the Sabbath is still a breach of the Sabbath law," though not so flagrant as performing the work oneself); but under certain circumstances the Rabbis allowed the employment of non-Jews, especially to heat the oven on winter days in northern countries.
02/19/08: The Exodus - "Peshat" and "Derash"
The Virtual Beit Midrash, and the people and organizations quoted on http://www.vbm-torah.org, are in no way associated with peshat.com and views expressed here.
YESHIVAT HAR ETZION
ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH (VBM)
*********************************************************
INTRODUCTION TO PARASHAT HASHAVUA
PARASHAT VAERA
The Exodus - "Peshat" and "Derash"
by Rav David Silverberg
I. Introduction
Parashat Vaera focuses on the ten "makkot," the plagues that bring havoc and destruction upon the land of Egypt in response to Pharaoh's refusal to free the Hebrew slaves. This extended process of ten plagues reveals that God's plan involves more than His nation's freedom. If He intended solely to liberate the slaves from Pharaoh's rule, a single miraculous blow would have sufficed. But, as the Almighty Himself tells Moshe, He has an additional goal in mind, as well: "The Egyptians shall know that I am the Lord, when I stretch out My hand over Egypt and bring the Israelites from their midst" (7:5). Last week, we read of Pharaoh's defiant response to God's order to set the slaves free: "Who is God that I should heed Him and let Israel go? I do not know God, nor will I let Israel go" (5:2). The redemption process must therefore entail an exhibition of divine strength that brings the Egyptian empire to its knees.
Our shiur this week will address the question as to whether any corresponding process was necessary on Benei Yisrael's part. Did God demand anything from them to earn their freedom? Were they charged with any religious responsibilities or obligations as prerequisites for their emancipation? Much later in Tanakh, in the book of Yechezkel, we find explicit proof to the fact that God had, indeed, called upon the Hebrew slaves to repent: "When I made Myself known to them in the land of Egypt" I also said to them: cast away, every one of you, the detestable things of his eyes, and do not defile yourselves with the fetishes of Egypt" (Yechezkel 20:5,7). In the Chumash itself, however, no such explicit indication is to be found. We will try to demonstrate that the "peshat," or straightforward reading of the narrative in the book of Shemot, and the "derash," the homiletic tradition of our Sages, point us in two opposite directions. As we will see, this issue serves as a beautiful example of the interplay between these two levels of interpretation, which will hopefully enhance our appreciation for the study of peshat on the one hand, and for the brilliance and power of derash, on the other.
There are two possible indications of an obligation on Benei Yisrael's part in preparation for the Exodus, one in Parashat Vaera, and another in Parashat Bo. We will study each instance and contrast the peshat approach with the homiletic interpretation.
YESHIVAT HAR ETZION
ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH (VBM)
*********************************************************
INTRODUCTION TO PARASHAT HASHAVUA
PARASHAT VAERA
The Exodus - "Peshat" and "Derash"
by Rav David Silverberg
I. Introduction
Parashat Vaera focuses on the ten "makkot," the plagues that bring havoc and destruction upon the land of Egypt in response to Pharaoh's refusal to free the Hebrew slaves. This extended process of ten plagues reveals that God's plan involves more than His nation's freedom. If He intended solely to liberate the slaves from Pharaoh's rule, a single miraculous blow would have sufficed. But, as the Almighty Himself tells Moshe, He has an additional goal in mind, as well: "The Egyptians shall know that I am the Lord, when I stretch out My hand over Egypt and bring the Israelites from their midst" (7:5). Last week, we read of Pharaoh's defiant response to God's order to set the slaves free: "Who is God that I should heed Him and let Israel go? I do not know God, nor will I let Israel go" (5:2). The redemption process must therefore entail an exhibition of divine strength that brings the Egyptian empire to its knees.
Our shiur this week will address the question as to whether any corresponding process was necessary on Benei Yisrael's part. Did God demand anything from them to earn their freedom? Were they charged with any religious responsibilities or obligations as prerequisites for their emancipation? Much later in Tanakh, in the book of Yechezkel, we find explicit proof to the fact that God had, indeed, called upon the Hebrew slaves to repent: "When I made Myself known to them in the land of Egypt" I also said to them: cast away, every one of you, the detestable things of his eyes, and do not defile yourselves with the fetishes of Egypt" (Yechezkel 20:5,7). In the Chumash itself, however, no such explicit indication is to be found. We will try to demonstrate that the "peshat," or straightforward reading of the narrative in the book of Shemot, and the "derash," the homiletic tradition of our Sages, point us in two opposite directions. As we will see, this issue serves as a beautiful example of the interplay between these two levels of interpretation, which will hopefully enhance our appreciation for the study of peshat on the one hand, and for the brilliance and power of derash, on the other.
| I must assume this is a poor choice of words - demonstrating that the "peshat" meaning and the "derash" tradition point us in two opposite directions. Let's assure the "derash" tradition does not lead one from the "peshat" understanding of the Torah. 1 And now, O Israel, hearken unto the statutes and unto the ordinances, which I teach you, to do them; that ye may live, and go in and possess the land which YHWH, the God of your fathers, giveth you. 2 Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of YHWH your God which I command you. - Louis Rabinowitz, The Talmudic Meaning of Peshat Tradition: A Journal of Orthodox Thought, 6:1, 1963. | ||
There are two possible indications of an obligation on Benei Yisrael's part in preparation for the Exodus, one in Parashat Vaera, and another in Parashat Bo. We will study each instance and contrast the peshat approach with the homiletic interpretation.
GB
AU
US
Other
DE
SA
RU
CZ
IT
CN
CA