וּקְשַׁרְתָּ֥ם לְא֖וֹת עַל־יָדֶ֑ךָ וְהָי֥וּ לְטֹטָפֹ֖ת בֵּ֥ין עֵינֶֽיךָ׃
Y has de <span class="x" onmousemove="Show('perush','Este es el <b>13er Precepto Positivo</b> enumerado por el Rambam en el Prefacio a Mishné Torá, su “Compendio de la Ley Hebrea” para todo el Pueblo de Israel.',event);" onmouseout="Close();">atarlas por señal</span> en tu mano, y estarán <span class="x" onmousemove="Show('perush','Este es el <b>12mo Precepto Positivo</b> enumerado por el Rambam en el Prefacio a Mishné Torá, su “Compendio de la Ley Hebrea” para todo el Pueblo de Israel.',event);" onmouseout="Close();">por frontales entre tus ojos</span>:
Kedushat Levi
Deuteronomy 1,5. “on the far side (east bank) of the Jordan in the land of Moab, Moses undertook to explain this Torah;”
A look at Rashi, based on Tanchuma, shows us that Moses translated the Torah into 70 languages. Why did Moses find it necessary to choose this time and location to translate the Torah into all the known languages at the time? If this was indeed so, this helps us explain a verse in psalms 87,6 ה' יספור בכתוב עמים זה ילד שם סלה, “The Lord will inscribe in His register of all the peoples that have been born, selah.”
It is an accepted rule that on occasion the Torah writes some words in Aramaic, such as in Genesis 31,47 “יגר סהדותא,” “the stone of witness,” whereas Yaakov named the very same heap of stones גלעד in its Hebrew equivalent. Aramaic is not the only foreign (non Hebrew) language that is found in the Torah. An example that comes to mind is the word טוטפות used by the Torah to describe the area on the forehead where the phylacteries are to be placed. (Deuteronomy 6,8). The word may describe some jewelry worn on the head. There are still other occasions when the Torah uses words from the Greek or other languages. The Talmud Zevachim 37 deals with the subject.
The point is that the gentiles come across words in the Torah which are familiar to them from their own language. More than that; the language of a nation is an essential part of its “life,” i.e. its culture, its reason for being a separate nation. Seeing that G’d foresaw that at some time in the future the Jewish people would spend their lives in exile amongst people speaking an “alien” tongue, the fact that the odd word of such languages were familiar to them from the Torah would serve as an encouragement to them, reminding them that they were not in a totally alien world. It is this thought that the psalmist alluded to in psalms 87,6 when he referred to the Jewish people though in exile will never be counted as an integral part of the host nation, but as “Zionists,” see reference in the verse preceding psalms 87,6. (Compare Alshich)
According to our author, the smattering of foreign words in the Torah is designed to give Jews born in foreign lands due to their parents being in exile, confidence that they can live there as Jews, provided they live as a צדיקים, righteous persons, as the tzaddik is also referred to as זה, (Compare B’rachot 6) and this is what the psalmist alludes to when writing the word זה after the word עמים in the verse quoted earlier from psalms 87,6. The Talmud quotes as its example the word זה in the last verse of Kohelet, where the line כי זה כל האדם, for this is the “whole” human being, implies that only a person who is a ירא שמים, ”lives in awe of His Creator,” is truly a human being.
The reason that the Torah refers to Moses explaining the Torah in the land of Moab is that only in חוץ לארץ, outside the Land of Israel proper, is there any need for Torah also to be understood by resorting to a tongue other than the holy Tongue.
A look at Rashi, based on Tanchuma, shows us that Moses translated the Torah into 70 languages. Why did Moses find it necessary to choose this time and location to translate the Torah into all the known languages at the time? If this was indeed so, this helps us explain a verse in psalms 87,6 ה' יספור בכתוב עמים זה ילד שם סלה, “The Lord will inscribe in His register of all the peoples that have been born, selah.”
It is an accepted rule that on occasion the Torah writes some words in Aramaic, such as in Genesis 31,47 “יגר סהדותא,” “the stone of witness,” whereas Yaakov named the very same heap of stones גלעד in its Hebrew equivalent. Aramaic is not the only foreign (non Hebrew) language that is found in the Torah. An example that comes to mind is the word טוטפות used by the Torah to describe the area on the forehead where the phylacteries are to be placed. (Deuteronomy 6,8). The word may describe some jewelry worn on the head. There are still other occasions when the Torah uses words from the Greek or other languages. The Talmud Zevachim 37 deals with the subject.
The point is that the gentiles come across words in the Torah which are familiar to them from their own language. More than that; the language of a nation is an essential part of its “life,” i.e. its culture, its reason for being a separate nation. Seeing that G’d foresaw that at some time in the future the Jewish people would spend their lives in exile amongst people speaking an “alien” tongue, the fact that the odd word of such languages were familiar to them from the Torah would serve as an encouragement to them, reminding them that they were not in a totally alien world. It is this thought that the psalmist alluded to in psalms 87,6 when he referred to the Jewish people though in exile will never be counted as an integral part of the host nation, but as “Zionists,” see reference in the verse preceding psalms 87,6. (Compare Alshich)
According to our author, the smattering of foreign words in the Torah is designed to give Jews born in foreign lands due to their parents being in exile, confidence that they can live there as Jews, provided they live as a צדיקים, righteous persons, as the tzaddik is also referred to as זה, (Compare B’rachot 6) and this is what the psalmist alludes to when writing the word זה after the word עמים in the verse quoted earlier from psalms 87,6. The Talmud quotes as its example the word זה in the last verse of Kohelet, where the line כי זה כל האדם, for this is the “whole” human being, implies that only a person who is a ירא שמים, ”lives in awe of His Creator,” is truly a human being.
The reason that the Torah refers to Moses explaining the Torah in the land of Moab is that only in חוץ לארץ, outside the Land of Israel proper, is there any need for Torah also to be understood by resorting to a tongue other than the holy Tongue.
Likutei Halakhot
This is the aspect of Jacob, Leah, and Rachel. Rachel is the aspect of the Oral Law (as our rabbi [Rebbe Nachman], may his memory be blessed, wrote in section 12 of the teaching, "Tehillah LeDavid"). Leah is the aspect of prayer, the aspect of And the eyes of Leah were soft (Genesis 29:17) since she cried that she not fall into Esau's lot. It is the aspect of, They shall come with weeping, and with supplications will I lead them (Jeremiah 31:9). Jacob is the aspect of the aggregate of Torah, the aspect of Moses commanded us the Torah, an inheritance of the congregation of Jacob (Deuteronomy 33:4), which is the aspect of the written Torah. As the written Torah and the Oral Law have the aspect of a man and his wife, the aspect of Jacob and Rachel, as is well known. And we have already explained that the essence of prayer from the Torah is by way of the oral Torah, which is the aspect of the Torah novelties that flow from the thirteen traits, etc. — the roots of which are the thirteen rectifications of the Holy Beard. As it is specifically through this that we know how to make prayers from the Torah, since they are the thirteen attributes of mercy, as mentioned above. And that is why Rachel and Leah are considered like one. (And that is like that which is brought in the holy Zohar and the writings of ARI, that Leah and Rachel are considered like one.) For they are sometimes grouped together in one configuration (partzuf). And all of the [religious] service of Jacob — the Torah's foundation — was with Rachel, since the written Torah is never complete without the Oral Law. As it is impossible to produce any service, commandment, or good deeds from the written Torah without the Oral Law. For we do not know any complete commandment from the written Torah. As the whole commandment of tefillin is only stated in the one verse, And you shall bind, etc. (Deuteronomy 6:8). But [from it,] we do not know if the tefillin are of leather or silver and gold, nor where the place we put them or bind them is. And likewise, do we only know the many other laws about tefillin from the Oral Law. And so too with the other commandments (as all of this is explained elsewhere). And that is why all of Jacob's service was with Rachel. However, in truth, it is impossible to merit the fulfillment of the Torah and the commandments in their fullness — which are the aspect of Jacob and Rachel — without prayer and supplications (as mentioned above), which are the aspect of Leah, as mentioned above. [This creates a dilemma.] For Torah and prayer depend upon each other. As it is impossible to merit Torah without prayer. But it is [also] impossible to merit prayer without Torah, since we must make prayer from the Torah. And therefore we must study Torah, in order to know about what to pray and to make prayers from the Torah. Yet even to merit to study Torah, we need prayer. And it is as we pray everyday, "and enlighten our eyes in Your Torah, etc. and put understanding, etc. to study and to teach, etc." And because of that, we do not know from where [to start] (as our teacher, may his memory be blessed, wrote elsewhere). As there are several things about which we do not know what the start is.