txt/Tanakh/Modern Commentary on Tanakh/Birkat Asher on Torah/English/Sefaria Community Translation.txt

Birkat Asher on Torah
ברכת אשר על התורה
Sefaria Community Translation
https://www.sefaria.org

Birkat Asher on Torah

Genesis



Exodus



Leviticus



Chapter 1



Chapter 2



Chapter 3



Chapter 4



Chapter 5



Chapter 6



Chapter 7



Chapter 8



Chapter 9



Chapter 10



Chapter 11



Verse 1



Verse 2



Verse 3



Verse 4



Verse 5



Verse 6



Verse 7



Verse 8



Verse 9



Verse 10



Verse 11



Verse 12



Verse 13



Verse 14



Verse 15



Verse 16



Verse 17



Verse 18



Verse 19

Rashi s.v. The Chasida (bird that is not Kosher): "That it performs kindness with her friends with food." This does not come from Rashi's wisdom in the ways of nature, but rather it is from a Gemara in the words of Rav Yehuda (Chullin 63a). And the fact that she is impure (unkosher) even because of her kindness, I heard those who say that it is because she only performs kindness to her friends. And the source for these words is in the Chiddushei HaRim on the Torah.

Numbers



Chapter 1



Chapter 2



Chapter 3



Chapter 4



Chapter 5



Chapter 6



Chapter 7



Chapter 8



Chapter 9



Chapter 10



Chapter 11



Chapter 12



Chapter 13



Chapter 14



Chapter 15



Chapter 16



Chapter 17



Chapter 18



Chapter 19



Chapter 20



Chapter 21



Chapter 22



Chapter 23



Chapter 24



Chapter 25



Chapter 26



Verse 1

... E depois da peste. A escritura considera a praga mencionada no final da Parashat Belk (a praga que se seguiu ao pecado de Baal Peor, e o número de infectados foi de vinte e quatro mil) como um importante ponto histórico no tempo e, portanto, aparentemente difícil para os habitantes de Jerusalém ( Sinédrio Sharashi alude a ele acima (Kha, 5). Afinal, se é verdade de acordo com as palavras de Yerushalmi, além daqueles que morreram na praga, mais de um quarto dos homens que caminharam no deserto foram condenados à morte. ali junto aos átrios de Israel, sete vezes mais do que morreram na praga (cento e cinqüenta e sete mil e duzentos). E a escritura não os menciona de forma alguma, e veja o que eu escrevi lá. E é porque estes morreram nas mãos de Adão e estes - em suas mãos ele será abençoado? E veja abaixo (versículo 9), que nem o tempo da praga nem as mortes do beit din afetaram o número de veteranos do exército israelense imediatamente depois. (P. Pinchas 5633) See More

Deuteronomy



Chapter 1



Chapter 2



Chapter 3



Chapter 4



Chapter 5



Chapter 6



Chapter 7



Chapter 8



Chapter 9



Chapter 10



Chapter 11



Chapter 12



Chapter 13



Chapter 14



Chapter 15



Chapter 16



Chapter 17



Chapter 18



Chapter 19



Chapter 20



Chapter 21



Chapter 22



Chapter 23



Chapter 24



Chapter 25



Chapter 26



Chapter 27



Chapter 28



Chapter 29



Chapter 30



Chapter 31



Chapter 32



Chapter 33



Chapter 34



Verse 1



Verse 2



Verse 3



Verse 4



Verse 5



Verse 6



Verse 7



Verse 8



Verse 9



Verse 10



Verse 11



Verse 12

RaShY on "This before the eyes of all of Israel" says: That they carried his heart towards breaking the tablets before their eyes, etc. Is it not that this act of Mosheh was considered positively, as in "May God strengthen you for breaking" (Babylonian Talmud, Shabbat 87a)? Behold, on its own, it is a depressing act. Those tablets the reception of which they anticipated for 49 days (plus another 40 days when Mosheh our teacher was on Mount Sinai) from their time of leaving Egypt were broken before their eyes--without it being pleasing that they would receive others in their stead, and it is curious therefore that RaShY would conclude his commentary on the Torah with mentioning this event. But perhaps it is possible that here there is some sort of connection from the end of the Torah to its beginning. There is creation, and there is deconstruction in which there is some kind of creation, in the sense of "deconstructing the old is construction" (Babylonian Talmud, Megillah 31b). Is it not possible that the golden calf and the tablets could have come into being folded into a single moment--and that therefore in the breaking of the tablets there was a sort of construction of a proper reality. (The night after Shemini Atzeret 5749 A.M. [1988 C.E.].)

I saw that in RaShY's commentary, his commentary to the Torah began with an Alef (on Genesis 1:1) and completed it with the letter Tav (on Deuteronomy 34:12), and this was not for nought.