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Neither the Leningrad nor Aleppo codices have that spelling. Nor does the Mikraot Gedolot haKeter critical edition. As per @NoamSienna, it appears your version has an error.


Kulanu, as the others have said, means that everyone leans. How to square that with the fact that not everyone is required (or even allowed in some cases) to lean is asked by the Natai Gavriel. In a nutshell, his answer is leaning is about showing the autonomy and freedom of liberation, and that we all participate in the action of showing the liberation of ...


The term "anachnu" means "we" and "kulanu" means "all of us" (as it has the word "kol" meaning "all" or "complete" / "everything".) While these 2 terms may seem to have the same meaning, there is an important difference. "Kulanu" implies unity. For example, in parshat Miketz, when Yoseph accuses teh brothers of being spies, Yehuda says, "Kulanu b'nai ish ...


כֻּלָּנוּ means "we all": he's asking about the fact that all the people recline. (Source: my knowledge of Hebrew.) That answers most of your question, and I hope others can answer the rest.


הבוכ"ע is an acronym for הבורא כל עולמים, meaning "the Creator of all worlds." To verify this, note the correlation of the acronym and the expression in this Google search.


The below table shows the number of instances of imi/mei'imi/v'imi in the first column, and imadi forms in the second column (excluding words like the command "imdi", the noun "omdi", or the plural noun/preposition combo "amudei"). The third column tallies instances of ami/mei'ami/v'imi/amei/mei'amei/v'amei that were not excluded in the table in Shalom's ...


The sefer שו"ת נודע ביהודה מהדורה קמא - או"ח סימן לג writes: That which the Magen Avraham writes in Siman 607 in the name of the Shelah Hakodosh to say סליחה לעונות ומחילה לפשעים is certainly a copyist error, because in the sefer שני לוחות הברית itself he writes the opposite, and it is impossible to suggest that there it is a copyist error since he ...


According to Balashon, the oldest usage is Mishnaic for "remission of debt" and says that according to Jastrow and Steinberg, it originates from a presumed root, "to wipe, wipe out". On the other hand, Klein states that the etymology is unknown (see above).


Rav Hirsch to Bereishis 39:9 understands the word חטא to be related to the word חתה, which he says means to move something from it's place. He goes on to explain the concept of חטא with the more contextual meaning of חתה, which is to remove something from a fire, but the central concept of חטא would be to remove. This could explain the verse in Vayikra, as ...


It appears from the commentaries, and from context from relevant Biblical quotations that the word שר is a generic term applying to all types of animals that are of potential danger to man. Rashi, commenting on Exodus 21:28 -- "if a bull gores a man or woman ..." says that the term applies "either [to] a bull or any domestic animal, beast, or bird, but the ...


In English, when we say "ox" we mean a male bovus that was bred and trained for use as a work animal; in general society they were usually also castrated, but the Torah clearly forbade this. When we say "bull" we mean a male bovus bred for its meat, or to sire more offspring. (Further proof that the oxen in the Torah weren't castrated: the letter aleph ...


Songs have helped me, and the children like to catch on to the words. Also teaching them a little about what we are saying in the tefilla, in a way they will understand.


שור means an ox of either gender, whereas פר refers exclusively to a male. See Leviticus 22:28, where שור is used to mean a female (see Rashi).


In Rosh Hashanah 10a defines Par, פר, it's at least 2 years old and one day. In Bava Kamma 65b Rava says that a Shor, שור, can even be a newborn. A Shor can do damage at any age and be liable, but the Korban needs to be a certain age.

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