Below, we present a series of examples illustrating that the method of hypertext - of making connections - is and has been a standard technique of Torah study for many centuries (hence the only partially facetious title of this presentation). The examples chosen, selected from modern and ancient commentators, are merely a few among thousands.

The songs of Moses and Miriam at the Sea of Reeds:

1. • [Exodus 15:1; Hertz, p. 270] Moses: "I will sing to the Lord, for He has triumphed gloriously..."

   • [Exodus 15:21; Hertz, p. 273] Miriam: "Sing [you, in the plural] to the Lord, for He has triumphed gloriously..."

Dr. Gabriel Hayyim Cohn, Department of Bible, Bar Ilan University; commentary on Beshalach [BI] - http://www.biu.ac.il/JH/Parasha/eng/beshalah/coh.html:
In addition, the text of the song was also Miriam's choice: "And Miriam chanted for them: Sing to the Lord, for He has triumphed gloriously; Horse and driver He has hurled into the sea." It might seem that Miriam was merely repeating the words of her brother, Moses, but this is not the case. There is a significant difference between her words and his. Moses began his song in the singular, "I will sing to the Lord, for He has triumphed gloriously," whereas Miriam addressed all the women around her and included them in the religious experience by saying, "Sing [all of you, in the plural] to the Lord, for He has triumphed gloriously." Perhaps the Bible is thereby alluding to various types of leadership: that of Moses, who devoted a large part of his life to isolated communion with G-d, and that of Miriam, who was with the masses, working on their behalf.

Moses and Isaiah both appealed to heaven and earth:

1. • Moses [Deut. 32:1; Hertz, p. 896]: "Give ear, O heavens and let the earth hear..."

   • Isaiah [Isaiah 1:2; Hertz, p. 750] "Hear, O heavens, and give ear, O earth..."

   • Hint: In the Yigdal prayer (based on Maimonides' 13 Principles of Faith), there is a verse [Sim; p. 53] Lo kom b'Yisrael k'Moshe od navi (There has not arisen a prophet like Moses in Israel), which paraphrases [Deut. 34:10; Hertz, p. 917].

Prof. Dov Rappel, School of Education, Bar Ilan University; commentary on Beha'alotekha, [BI] - http://www.biu.ac.il/JH/Parasha/eng/behaalot/rap.html:
The Sages expressed through a homily the difference between Moses and Isaiah when they said: Since Moses was close to the heavens he said, "Give ear, O heavens," (Deut. 32:1), [as one who stands close to a person and whispers into his ear] and since he was far from the earth he said, "Let the earth hear the words I utter" (ibid.). Along came Isaiah and juxtaposed, "Hear, O heavens" (Isaiah 1:2), being far from the heavens, and "give ear, O earth" (ibid.), being closer to the earth. (Sifre Deut. 306, Finkelstein edition, pp. 333-334.)
See also [Katz], http://www.torah.org/learning/hamaayan/5760/haazinu.html

Note the unusual uses of ish (man) in the following:

1. • [Bamidbar 11:16; Hertz, p. 615]: "Gather for me 70 men (shivim ish) [literally, 70 man]..."

   • [Shmos 15:3; Hertz, p. 271]: "G-d is a Man of War (Hashem Ish milchama)..."

   • [Bamidbar 12:3; Hertz, p. 618]: "And the Man Moshe (ha-ish Moshe) was the most modest of men on the face of the earth"

Rabbi Yissocher Frand on Parshas Behaaloscha; [Frand] - http://www.torah.org/learning/ravfrand/5757/behaaloscha.html :
Towards the end of the Parsha, G-d tells Moshe Rabbeinu to gather together a Sanhedrin -- the leadership of the next generation. "Gather for me 70 men (shivim ish)" [11:16]. The Sifrei asks why the Torah used the singular term "ish" (man) when it should have used the plural "anashim" (men). The Sifrei answers that "ish" means singular people "comparable to Me and to you." "Like Me as it is written, "G-d is a Man of War (Hashem Ish milchama)" [Shmos 15:3] and like you as it is written, "And the Man Moshe (haIsh Moshe) was the most modest of men on the face of the earth" [Bamidbar 12:3]. Thus the term "shivim ish" is a play on words. It alludes to the fact that the men of the Sanhedrin had to be individually designated as Ish, like G-d and like Moshe. Rav Shlomo Breuer, zt"l, points out that we see from here the requirements for a leader in Israel. A leader in Israel requires a very special and very difficult blend of personality traits. He has to be humble, not haughty -- a person who does not look condescendingly on the masses. But on the other hand, he cannot be a wimp. The Jewish leader can not be a person who is never able to assert himself. He must be both like Moshe the man of Modesty and like Hashem the Man of War.
For another commentary [Haber] that expresses this idea, click here.

What does Eishet Chayil (A Woman of Valor) have to do with the laws of Shatnez (improper mixtures)?

1. • [Proverbs 31:13] "...she seeks out wool and linen..."

   • [Deuteronomy 22:11; Hertz, p. 844] "Thou shalt not wear a mingled stuff, wool and linen together."

Rabbi Yissocher Frand on Parshas Shlach; [Frand] - http://www.torah.org/learning/ravfrand/5757/shlach.html:
There is a powerful Medrash in Mishlei [Proverbs]. In the chapter of the Woman of Valor (Chapter 31) we read, "...she seeks out wool and linen..." The Medrash Tanchuma says, "This refers to Sara who told Avraham 'Send out this hand-maiden and her son.'" What is the interpretation of the Medrash? We know that wool and linen is Sha'tnez -- they cannot be mixed together. Wool by itself may be fine. Linen by itself may be fine. But together they are no good. The woman who "expounded concerning wool and linen" -- who knew that certain combinations are no good -- was Sarah, who insisted that Hagar and Yishmael be sent away.

Parashat Shlach has two sections that don't appear related -- the section concerning the spies and the section in which we are commanded concerning fringed garments -- but are connected by similar language concerning seeing.

1. • [Numbers 13:18; Hertz, p. 624] Moses instructed the spies, "U'Reitem et haAretz" [U'Reisem es haAretz in the Ashkenazi pronunciation used below] (and you shall see the Land)...

   • [Numbers 15:39; Hertz, p 634] We are commanded concerning the tzitzit (fringes - tzitzis in the Ashkenazi pronunciation used below): "U'Reitem oto" [U'Reisem oso in the Ashkenazi pronunciation used below] (and you shall see it)...

Rabbi Yissocher Frand on Parshas Shlach; [Frand] - http://www.torah.org/learning/ravfrand/5755/shlach.html:
In connection with the spies the instruction was given "U'Reisem es haAretz" (and you shall look at the Land) and in connection with the Tzizis it says also "U'Reisem oso" (and you shall look at the Tzitzis).... there is a connection between the "U'Reisem oso" of parshas Tzitzis [portion of the reading concerned with fringes] and the "U'Reisem es haAretz" of parsha Meraglim [portion of the reading concerned with the spies]: .... The Gemara in Menochos (quoted by the Ramba"n on this week's portion) explains the Torah's linkage between looking at the Tzitzis and "remembering all the commandments of Hashem" ...: The Tzizis contains within it the Techeles, the blue thread. The Techeles resembles the Sea, the Sea looks like the Sky, the Sky reminds you of the Kisseh haKavod (the Divine Throne), and the Kisseh haKavod reminds you of all the commandments of Hashem. Thus we see from Tzitzis that a human being is capable of seeing much more than meets the eye -- he can see a simple thread of blue, and trace that symbolism ... to all the commandments of the L-rd. The spies were told to see the Land, but what did they see? They only saw that which was in front of their noses -- ... they saw giants, and they saw a land that was intimidating.... Did they see that Eretz Yisroel [the Land of Israel] is the "Chariot" for G-d's Divine Presence? Did they see the holiness of the Land? No. They were myopic.... A human being is capable of so much... seeing implications, seeing ramfications, seeing results...if only he will look. But, as the expression goes, there are none so blind as those who will not see. Why did the spies refuse to see? Because they had a "negius" (selfish-motivation).... They were afraid that if they went into the Land of Israel, they would lose their positions of honor and leadership. When a person has a "negius" that perhaps he will have some loss of honor, he cannot see... he refuses to see. This is the lesson of Parshas Tzitzis: We are capable of seeing very very far, but only if we open up our eyes and be honest enough to see things as they really are.

Contrast how G-d communicates with Moses and with heathens:

1. • [Leviticus 1:1 - Hertz, p. 410] 'Vayikra (and He called) unto Moses'.

   • [Numbers 23:4 - Hertz, p. 674] 'Vayikar Elokim (and G-d happened to meet) Balaam'

   • [Genesis 20:3 - Hertz, p. 70] And G-d came to Abimelech in a dream of the night, and said to him: ...

   • [Genesis 31:24 - Hertz, p. 115] And G-d came to Laban the Aramean in a dream of the night, and said to him: ...

Conclusion: prophets of Israel were greater than heathen prophets, as G-d showed them greater respect and intimacy. For example, Nachmanides [Nach, v. 4, p. 278] cites [Midrash: Vayikrah Rabbah 1:13] to show Balaam was not as great a prophet as the prophets of Israel:
And so the Rabbis have said in Vayikrah Rabbah: "The Holy One, blessed be He, only revealed Himself to the prophets of the [other] nations with a half-communication, as it is said: 'Vayikar Elokim (and G-d happened to meet) Balaam' (Numbers 23:4 - [Hertz, p. 674]), - but to the prophets of Israel [He revealed Himself] with a complete communication, as it is said: 'Vayikra (and He called) unto Moses' (Leviticus 1:1 - [Hertz, p. 410]).

Vayeshev: Settling down may not be very settling:

1. • [Numbers 25:1; Hertz, p. 681]: When Israel settled down (vayeshev) at Shittim, the people profaned themselves by whoring with Moabite women...

   • [Genesis 37:1; Hertz, p. 141]: [Jacob returns] "to settle down (vayeshev) in the land where his father had lived, in the land of Canaan...

Rabbi Ismar Schorsch on (Balak and) Pinchas (5754) [Schorsch] - http://www.jtsa.edu/PreBuilt/ParashahArchives/5754/pinhas.shtml:
The midrash detects in the words of the opening story - vayeshev (settled down) - a touch of paradox. "When Israel settled down at Shittim, the people profaned themselves by whoring with Moabite women (Numbers 25:1)." Overtly, the verb suggests the end of a taxing journey, the delicious anticipation of a long and undisturbed rest. But, declares R. Yohanan, in truth, wherever the Torah uses the verb "vayeshev", the narrative that follows is filled with anguish and turmoil. For example, Jacob returns "to settle down (vayeshev) in the land where his father had lived, in the land of Canaan (Genesis 37:1)" after an arduous absence of 21 years in the house of Laban. What follows is hardly the respite he sought and deserved, but the bitter envy of his sons toward Joseph. Similarly, Israel arrived at Shittim to rest prior to invading Canaan, and not to become entangled with the women of Moab. How often the course of events makes a mockery of our hopes!

Resolution of difficult language: locusts and cymbals

1. • [Deuteronomy 26:42; Hertz, p. 869]: "All thy trees and the fruit of thy land shall ha-tzlatzal [translated "the locust"] possess."

   • [Psalms 150:5; Sim, p. 100] "Halleluhu b'tiltzelei shama (Praise Him with loud-sounding cymbals), Halleluhu b'tiltzelei t'ruah (Praise Him with clanging cymbals)."

Nachmanides [Nach v.5, pp. 323-324] notes that Rashi considers ha-tzlatzal in [Deuteronomy 26:42] to refer to a species of locust. However, Nachmanides notes that four verses earlier [Deuteronomy 26:38; Hertz, p. 869], a different word, "ha-arbeh," is used for locust. He proposes instead to interpret ha-tzlatzal as a hostile army, reasoning as follows: Exodus 32:17 [Hertz, p. 358]: "And when Joshua heard the noise of the people as they shouted, he said unto Moses: "There is a noise of war in the camp.'" He refers to Psalm 150: "Halleluhu b'tiltzelei shama (Praise Him with loud-sounding cymbals), Halleluhu b'tiltzelei t'ruah (Praise Him with clanging cymbals)." Since the noise of an army preparing for battle would include cymbals, he concludes that ha-tzlatzal refers to a hostile army.

Light and man (3 Torah verses explain a verse from Proverbs):

1. • [Genesis 1:3; Hertz, p. 2]: And G-d said: "Let there be light."

   • [Proverbs 15:23]: A man hath joy in the answer of his mouth, and a word in season, how good it is.

   • [Exodus 15:3; Hertz, p. 271]: The L-rd is a Man of war...

   • [Genesis 1:4; Hertz, p. 2]: And G-d saw the light, that it was good...

[Midrash, Genesis I, p. 20]:
R. Simeon b. Yohai commenced: A man hath joy in the answer of his mouth, and a word in season, how good it is (Proverbs 15:23)! "A Man hath joy" alludes to the Holy One, Blessed be He: The L-rd is a Man of war (Exodus 15:3 [Hertz, p. 271]); "In the answer of his mouth," viz. And G-d said: Let there be light; "And a word in season, how good it is": thus it is written, And G-d saw the light, that it was good (Genesis 1:4 [Hertz, p. 2]).

Knowing:

1. • [Deut. 29:25; Hertz, p. 880]: "gods which they did not know"

   • [Gen. 4:1; Hertz, p. 13]: "And the man [Adam] knew Eve his wife, and she conceived, and bore Cain"

   • Related: [Isaiah 62:5; Hertz, p. 884]: "As a bridegroom rejoices over his bride, so will your G-d rejoice over you"

Rabbi Yaacov Haber [Haber]: http://www.ou.org/torah/haber/nitzavim48.htm:
Among the actions of the children of Israel which will cause plagues on their land will be their behavior in serving other gods, "gods which they did not know" (Deut. 29:25).... What is the Torah trying to tell us here? That it would not be so bad if we were first formally introduced to these gods? No, I believe that the Torah is carrying a deep message here, which depends on the use of the word "yada'", "to know". This word is used many times in the Bible, and it has the meaning not only of intellectual knowledge, but also of intimate acquaintance. The first time the word is used is in Bereishis: "And the man [Adam] knew Eve his wife, and she conceived, and bore Cain" (Gen. 4:1). The word here connotes a deep, intimate relationship between a man and his wife. It is a mistake to think of this word as merely a euphemism for a sexual relationship. It means, rather, an enduring, intimate relationship, such as should hold between a man and wife, or between us and G-d.... Interestingly, in this week's Haftara, Isaiah makes the famous comparison: "As a bridegroom rejoices over his bride, so will your G-d rejoice over you" .... The rejoicing of a bridegroom over his bride is the deepest form of rejoicing possible. It is the beginning of the most intimate relationship possible between two people.

References

[BI] Bar Ilan University's Parashat HaShavua Study Center Web site: http://www.biu.ac.il/JH/Parasha/eng/

[Frand] Frand, Rabbi Yissocher. Rav Frand Torah study Web site: http://www.torah.org/learning/archives.php3?class_name=ravfrand and http://www.torah.org/learning/parsha/noframes.html

[Haber] Haber, Rabbi Yaacov. Rabbi Haber Torah commentaries Web site: http://www.ou.org/torah/haber/parshiyot.html

[Hertz] Hertz Chumash, Soncino Press

[Katz] Katz, Shlomo, ed., Hamaayan (The Torah Spring) Web site, http://www.torah.org/learning/archives.php3?class_name=hamaayan

[Midrash] Midrash Rabbah (often called Midrash, although there are other commentaries also called Midrash): Early commentary on the Tanach. See The Midrash, Soncino Press, London

[Nach] Nachmanides, Rabbi Moshe (RaMBaN: Rabbi Moshe ben Nachman), Medieval Spanish commentator. See Ramban: Commentary on the Torah, 5 volume series, Shilo Publishing House, Inc., NY; Rabbi Dr. Charles B. Chavel, ed. Quoted editorial notes of Rabbi Chavel are enclosed in brackets.

[Schorsch] Schorsch, Rabbi Ismar; former Chancellor of the Jewish Theological Seminary of America; contributor to the Torah Commentary Archive at http://www.jtsa.edu/x1941.xml

[Sim] Siddur Sim Shalom for Shabbat and Festivals, The Rabbinical Assembly, The United Synagogue of Conservative Judaism, New York, 1998