03:00 - 22:0022:00 - 00:00
10:00 PM
> On a literal level, there's the idea that the Exodus -- which the entire Jewish people experienced, and in which G-d manipulated and subverted nature as He pleased -- serves as proof that G-d originally created that same natural order out of nothing.
10:15 PM
> In the Magen Avraham there he does bring in the name of the Lehem Hamudos that there are those who do not wash for dipped foods based on an opinion of the Baalei Tosafos.
> Just the one leading the Seder washes as a way of evoking questions from the children. (As per SA OC 473 6 B'er Heiteiv 17.)
Section in brackets is not a complete sentence, and refers exclusively to the preceeding sentence. So it should be repunctuated as,
> Just the one leading the Seder washes as a way of evoking questions from the children (as per SA OC 473 6 B'er Heiteiv 17).
Authorities differ on whether or not there should be spaces around the dash (I like it myself), but what really matters is consistency.
(Yes, I know that's a quote, but this sort of mild reformatting (adding spaces around that dash) is acceptable even for blockquotes.)
> If G-d would have waited even a second longer to take the Jews out of Egypt it would have been too late.
> As it was the Jews didn't feel truly free of the Egyptians until they saw their bodies washed up on the shore of the Red Sea,
> Had God not taken us out of Egypt, then we, our children, and grandchildren would have been indebted to Pharaoh.
The items in the list aren't parallel. This could be fixed by inserting an our before grandchildren.
It could also be fixed by removing the comma after children, thereby turning our children and grandchildren into one item in the list.
(In the latter case, you would of course have to insert an and before our children and grandchildren, as it would become the last item in the list.)
> Only by the dramatic show that it was clearly G-d's power, and Pharaoh's not, that we didn't feel indebted to Egypt anymore.
> It was only by the dramatic demonstration that it [what?] was clearly G-d's power, and not Pharoah's, that we no longer felt indebted to Egypt.
> It was only by the dramatic demonstration that the Exodus was clearly G-d's power, and not Pharoah's, that we no longer felt indebted to Egypt.
The PDF shows a linebreak there, which seems unnecessary. It looks like there should be enough room. There isn't trailing non-breaking space or anything, is there?
Perhaps dashes would work. Either way, there should be punctuation on both sides of the parenthetical statement.
> Whereas, the Rosha asks not about the command but about the actual practise and excludes himself by saying "לכם ".
Nouns in -ce, verbs in -se. (Compare advise and advice, there the difference also affects the pronunciation.)
Also, I'm not comfortable with that comma after whereas. I think it's okay, but I'd be happier with it gone. (Getting tired now.)
> Why is the wicked son sanctioned for doing what the wise son does? - mi.yodeya.com/questions/22332
> Meanwhile, in plague of Death of the Firstborn, Hashem only skipped over the houses of those who had offered the Paschal Offering.
> So the Rasha, who excludes himself from the serving G-d, would not have wanted to leave Egypt, since he had no interest in serving G-d.
> God designed the Passover offering experience as the process that would transform the crowd of dehumanized, dispossessed slaves that was the Israelites into a nation - His nation
Again, a single hyphen which should be a dash. (I'm not pointing out the double hyphens which should be dashes: there are too many and they're quite easy to find.)
> R' Hirsch notes the significance of the word "לָכֶם " - "unto you (pl.)" here, in light of the rules we have for inaugurating a Rosh Chodesh. Each monthly meeting with God is established not by God, not by astronomical phenomena, not by individual Jews, but by the Jewish nation as a whole, through its leadership - the Beit Din.
On the last page, we forgot to include under editors: TRiG - judaism.stackexchange.com/users/581/trig
4
> He could have just left Pharaoh to stew in his own juices and take the full punishment he deserved; instead he chose to not only get involved, but indeed to "cry out" about it as if it personally affected him or his family - all because he had in mind the ultimate goal of getting Pharaoh to acknowledge Hashem.
> Ibn Ezra writes that Moshe, on his own initiative, had given Pharaoh the option when the plague should be gone (8:5-6) - without first consulting Hashem whether this was the right thing to do, or whether the stated deadline was acceptable to Him.
I'm going to stop pointing these out individually. Just to say that all should use q. It's shorter, and consistency matters.
> The word I think most literally translates to "a collection" or in this case, maybe along the lines of "a swarm" (consider the word "eiruv" from "to mix up" the reshuyot [domains] in a community).
I'd put them as round brackets too: it's not an insertion into the text, but a parenthetical. But some authorities do allow square brackets for this purpose if you're already inside round brackets.
> [Also, see Bechor Shor, who compares " הִּנְנִּי מַשְׁלִּיחַֹ בְךָ וּבַעֲבָדֶיךָ וּבְעַמְךָ וּבְבָתֶיךָ אֶת הֶעָרבֹ " (Shemos 8:17) with " וְשֶׁן בְהֵּמוֹת אֲשַׁלַח בָם " (Devarim 32:24).]
11:17 PM
> (Indeed, the command (Exodus 11:2) was that the Jews should request "each man from his neighbor, and each woman from her neighbor" - pretty clearly excluding the royal household.)
@IsaacMoses My comments get briefer as they go on, and some might not be understandable unless you read from the start.
> (Which also would explain how the plunder from the drowning of the army exceeded what they took away from Egypt: in an autocratic monarchy like Egypt, the king's wealth probably far exceeded that of all his subjects combined.)
11:30 PM
> So did Hillel do. When the Temple was standing he would bind [meat from the} Pesach [offering] Matzah and Marror and eat them as one. As the verse states (Bamidbar 9:11) ...on Matzah and Marror you shall eat it [the korban Pesach].
> [He notes at the end that there are those who have an alternate text that substitutes the verse from Pesach Rishon].
Change square brackets to round. Put full stop inside the brackets. Attach to end of previous paragraph instead of leaving independent.
> (e.g. one is required to make a separation between shabbos and the weekday - this obligation extends till tuesday night
> Since this lesson is so important, if one missed the opportunity G-d gave him another opportunity to celebrate this.
I have heard that changing pronouns in mid-sentence from one to him is acceptable in American English, but I think this is the first time I've seen it done.
> [and the next verse quietly; in some communities the leader recites "Hodu" quietly with the others]
> For example I walk past a delicious smelling treif pizza place and say, "God, that food smells delicious but you commanded me not to eat it, so I want you to know the reason I'm not going inside there right now is because I value your will and want to keep your commandments".
> How petty have our lives become that having a nice house and physical comforts makes us forget that God Almighty has no home.
Incidentally, I say round brackets (or just brackets), where you would say parentheses, and I say square brackets where you would probably just say brackets (if I'm remembering my AmE/BrE differences correctly).
Our entire existence of Jews should be either The entire existence of Jews or (better, I think) Our entire existence as Jews.
The parenthetical statement should really come after the noun. (That way, when read aloud, it still sounds like a parenthetical statement. In its current form, it doesn't.)
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