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In the original description of the luchot, the writing is discussed in even greater depth, and the Torah says that it was written "on their two sides, from this and from that it was written" (Shemot 32:15) and that its "michtav" (writing) was the michtav of Hashem" (ibid.:16). What was so special about the writing on the luchot, which attracted so much attention?
The gemara in Shabbat (104a), following the implication of the p’sukim, says that the letters mem and samech stood miraculously. As Rashi (ad loc.) explains, the letters were engraved through and through. Although the insides of those letters were not connected to the rest of the stone, they did not fall. Rashi on Chumash adds another miracle, that the same writing could be read normally from opposite sides of the luchot (see Ibn Ezra, Ohr Hachayim, & Gur Aryeh on the extent of the phenomenon).
But let us focus on the first miracle, that the insides of letters were miraculously suspended in place. It should be remembered that our forefathers used two different sets of characters in the Hebrew language, one which is called Da’atz and one which is called Ashurit. The former is familiar only to scholars of Semitic languages, while we use the latter in sifrei Torah and published literature. Using what characters were the luchot written? According to the aforementioned gemara, which says that the miracle occurred regarding the letters mem and samech, the characters must have been Ashurit, because in their forms in Da’atz, they would not have needed a miracle. In fact, the Yerushalmi (Megilla 1:9) brings two opinions about which letters were miraculous and says that according to the opinion that the Torah was given in Da’atz, the miracle occurred with the letter ayin.
It is possible to make peace between the two possibilities and say that both are true. The Torah stresses that the michtav (implying the content) of the two sets of luchot were the same. However, it does not say that the k’tav, the characters, were the same. So, it is possible that one set was written in Da’atz with a miraculous ayin and the other was written in Ashurit with a miraculous mem and samech. (See also the Yerushalmi, Shekalim 6:1 and the mishna in Avot 5:6).
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Rabbis in Midrash
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P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
