{ "title": "Netinah LaGer", "language": "en", "versionTitle": "merged", "versionSource": "https://www.sefaria.org/Netinah_LaGer", "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\" (לטטפת), \"l'tefillin\" (לתפילין). 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\" (ת) 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\" (טטפת) 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\" (כ״ז שבין עיניך יהיו שתים)." ], [ "\"And you shall write them on the doorposts\" (וכתבתם על מזוזות), \"and you shall write them on the mezuzot\" (ותכתבנון על מזוזין) and \"and you shall affix them on the gates\" (ותקבענון בספי). From the fact that it says \"and you shall write them on a scroll\" (על קלף), it seems that the intent is to emphasize the stronghold of the Torah in the Four Species (שבע\"פ). 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\" (תפילין בזרועו ומזוזה בפתחו). Similarly, they used the word \"l'kavuah mezuzah\" (לקבוע מזוזה) in the blessing. As for the term \"mezuzin\" (מזוזין) in the plural form, it seems that even before it, the form \"mezuzot\" (מזוזות) existed, not \"mezuzat\" (מזוזת), 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\" (ושתי המזוזות), but according to my humble opinion, there is no need to change the wording since we have learned in the Seferi Parshat Le\"ו, \"Shomea Ani shetei mezuzot\" (שומע אני שתי מזוזות), 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\" (חסר) but \"mezuzat kativ\" (מזוזת כתיב), and Onkelos translates it according to its literal meaning. When it says \"b'sefi\" (בספי), it means \"from the scrolls,\" similar to \"and if he has three\" (ואם שלש אלה) [Exodus 21:10], which explains one of the three possibilities, and the same applies to many other cases." ] ] ] }, "versions": [ [ "Sefaria Community Translation", "https://www.sefaria.org" ] ], "heTitle": "נתינה לגר", "categories": [ "Tanakh", "Acharonim on Tanakh" ], "schema": { "heTitle": "נתינה לגר", "enTitle": "Netinah LaGer", "key": "Netinah LaGer", "nodes": [ { "heTitle": "בראשית", "enTitle": "Genesis" }, { "heTitle": "שמות", "enTitle": "Exodus" }, { "heTitle": "ויקרא", "enTitle": "Leviticus" }, { "heTitle": "במדבר", "enTitle": "Numbers" }, { "heTitle": "דברים", "enTitle": "Deuteronomy" } ] } }