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10

Rashi to that verse, and Tosafos in Bechoros 5a (s.v. Esrim), ask this question. They answer (based on the Targum of the verse) that there were actually separate measuring utensils that had to be made in the listed denominations. See there for the detailed explanation of what each one was used for. Update: Here is how it is presented by D.A.F. Resources: ...


9

It certainly doesn't mean electricity! The truth is, we don't really know what it means. And whatever it is, studying it is dangerous! Some of you may recall the story in BT Hagiga 13a, where a child is studying Ezekiel, ponders over the meaning of hashmal, and was consumed by fire. You have been warned... From the context, it appears to be some kind of ...


7

According to Abarbanel, the several prophecies in Chapters 29-32 of Ezekiel are all concerning the future of Egypt (the future from Ezekiel's perspective), but they will not all happen at the same time. The first prophecies were realized during the reign of Nebuchadnezzar and his conquering Egypt, and the later prophecies will be realized before the coming ...


6

Rashi implies that the practice was to salt the infant to strengthen its flesh. (See also Malbim.) According to Abarbanel, the salt was added in the water to strengthen the infant's body, but also (it seems) for extra hydration. Also, see John Gill (who was a pastor, not a rabbi; sorry), who writes: thou wast not salted at all; which was done, ...


5

It means you weren't salted. It seems to be some sort of old tradition that somehow treating newborns with salt (externally, by rubbing, I suppose) was good for the flesh of the child. See Rashi there. He explains that it "hardens" the flesh. Targum doesn't seem to think anything of it and "translates" it straight as salting (it's the same word in Aramaic, ...


3

Is this a scientific question or a halachik one? Just because salting a newborn was a good way to treat them, doesn't mean it's the only good way. If we have better ways of treating their skin we use them. To say that the prophet deems that this is the only acceptable way to treat them requires more than just a description of good care. Today we have much ...


3

On 40:1 (where Yechezkel's prophecy is dated "the 25th year of our exile, on Rosh Hashanah, the tenth of the month, in the 14th year after the city was destroyed"), Abarbanel argues that "Rosh Hashanah" can mean anniversary of the exile. So according to him, at least, not only the months but also the years לגלותנו may indeed be counted consistently from ...


2

Rashi to Yechezkeil 45:17 says that he thinks the Nasi in the end of that Sefer is the Kohein Gadol, but that he heard that Rav Menachem (?) thought it was the King. Metzudot and Malbim to 44:3 seem to agree with the latter view, although they don't explicitly extend it to all references to a Nasi.


1

The Ohr Chaim on Bamidbar 3:45 writes that the firstborn will serve in the Third Temple. שאמרו ז"ל עתידה עבודה שתחזור לבכורות Yonathan Eybeschutz writes in Ahavat Yonatan on the haftorah for Emor, that in the future, there will be atonement for the sin of the golden calf, and thus the firstborn will return to temple service. I've seen many who are puzzled ...


1

It would seem that the description of such a child as “rebellious” and “transgressor” is not in reference to the parents' wrongful conduct at the time of intercourse, but rather to the child's own predisposition to future sin as a result of this. The Zohar (See Zohar II, 204b; III, 80-82, explained in the end of the 2nd chapter of Tanya) writes that during ...


1

:/.גמרא בבא בתרא צ אמר שמואל: אין מוסיפין על המדות יותר משתות, ולא על המטבע יתר משתות והמשתכר אל ישתכר יותר משתותאמר... אמר רב חסדא, שמואל קרא אשכח ודרש: +יחזקאל מ"ה+ והשקל עשרים גרה עשרים שקלים חמשה ועשרים שקלים עשרה וחמשה שקל המנה יהיה לכם,מנה - מאתן וארבעין הוו! אלא שמע מינה תלת, ש"מ: מנה של קדש כפול היה, ושמע מינה: מוסיפין על המדות ואין מוסיפין יותר ...



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