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{
"language": "en",
"title": "Netinah LaGer",
"versionSource": "https://www.sefaria.org",
"versionTitle": "Sefaria Community Translation",
"actualLanguage": "en",
"languageFamilyName": "english",
"isSource": false,
"direction": "ltr",
"heTitle": "谞转讬谞讛 诇讙专",
"categories": [
"Tanakh",
"Acharonim on Tanakh"
],
"text": {
"Genesis": [],
"Exodus": [],
"Leviticus": [],
"Numbers": [],
"Deuteronomy": [
[],
[],
[],
[],
[],
[
[],
[],
[],
[
"\"Hear, O Israel\" in several versions, \"Accept, O Israel\" even though later on (in Deuteronomy 6:4) it says \"Hear\" in Hebrew, it is possible that the language is chosen because it signifies \"to accept,\" which refers specifically to the belief in the unity of the Creator, expressed by the word \"Accept.\""
],
[],
[],
[],
[
"\"Le'totafot\" (诇讟讟驻转), \"l'tefillin\" (诇转驻讬诇讬谉). We have already written that in every place where a judge has the authority to rule on accepting the teachings of our Sages, the letter \"Tav\" (转) symbolizes the interpretation entrusted to the Sages. As for the phrase \"l'tefillin\" in the plural form, even though it specifically refers to the one on the head, in the Talmud we find the expression \"one who has only one tefillah.\" Perhaps this is because it consists of four portions, just as in Hebrew the word \"totafot\" (讟讟驻转) is derived from the word \"levare.\" Or maybe the intention is to include the interpretation of our Sages, as they expound on the verse \"as between your eyes there shall be two\" (讻状讝 砖讘讬谉 注讬谞讬讱 讬讛讬讜 砖转讬诐)."
],
[
"\"And you shall write them on the doorposts\" (讜讻转讘转诐 注诇 诪讝讜讝讜转), \"and you shall write them on the mezuzot\" (讜转讻转讘谞讜谉 注诇 诪讝讜讝讬谉) and \"and you shall affix them on the gates\" (讜转拽讘注谞讜谉 讘住驻讬). From the fact that it says \"and you shall write them on a scroll\" (注诇 拽诇祝), it seems that the intent is to emphasize the stronghold of the Torah in the Four Species (砖讘注\"驻). Therefore, it also uses the language of our Sages, who refer to the parchment on which the portions are written as \"mezuzah,\" as it says, \"Tefillin on the arm and mezuzah on the doorpost\" (转驻讬诇讬谉 讘讝专讜注讜 讜诪讝讜讝讛 讘驻转讞讜). Similarly, they used the word \"l'kavuah mezuzah\" (诇拽讘讜注 诪讝讜讝讛) in the blessing. As for the term \"mezuzin\" (诪讝讜讝讬谉) in the plural form, it seems that even before it, the form \"mezuzot\" (诪讝讜讝讜转) existed, not \"mezuzat\" (诪讝讜讝转), as implied by Rashi's commentary and see in the sugya of Menachot, page 34a. In Menachat Shay, Chapter \"HaChodesh HaZeh,\" it says, \"And two mezuzot\" (讜砖转讬 讛诪讝讜讝讜转), but according to my humble opinion, there is no need to change the wording since we have learned in the Seferi Parshat Le\"讜, \"Shomea Ani shetei mezuzot\" (砖讜诪注 讗谞讬 砖转讬 诪讝讜讝讜转), which teaches us that the word \"mezuzot\" is a limitation, and Rabbi Yitzhak says it is unnecessary. They applied the principle of building in the form of the father until the verse specifies it for you. According to Rashi's intention, we can include two opinions, and carefully examine Rashi's commentary, where he did not write \"chasar\" (讞住专) but \"mezuzat kativ\" (诪讝讜讝转 讻转讬讘), and Onkelos translates it according to its literal meaning. When it says \"b'sefi\" (讘住驻讬), it means \"from the scrolls,\" similar to \"and if he has three\" (讜讗诐 砖诇砖 讗诇讛) [Exodus 21:10], which explains one of the three possibilities, and the same applies to many other cases."
]
]
]
},
"schema": {
"heTitle": "谞转讬谞讛 诇讙专",
"enTitle": "Netinah LaGer",
"key": "Netinah LaGer",
"nodes": [
{
"heTitle": "讘专讗砖讬转",
"enTitle": "Genesis"
},
{
"heTitle": "砖诪讜转",
"enTitle": "Exodus"
},
{
"heTitle": "讜讬拽专讗",
"enTitle": "Leviticus"
},
{
"heTitle": "讘诪讚讘专",
"enTitle": "Numbers"
},
{
"heTitle": "讚讘专讬诐",
"enTitle": "Deuteronomy"
}
]
}
}