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You are right. There is a Shita of the Meiri Bais HaBechira in Megila that says that on Parshas Shekalim you should only take out one Sefer Torah. I imagine that the reason the Shulchan Aruch mentions that we use two Sefer Torahs is because of Lo Pelug.

Sefer HaToda'ah (The Book of Our Heritage) says that taking out multiple scrolls would seem unnecessary when the second portion is in close proximity to the first. Never-the-less, he says that the custom is to take out multiple Torahs.

Abarbanel explains (in my own loose translation): …and so gave another rule related to Sukos, saying "You shall not boil a kid in its mother's milk".… It seems to me… that idolators would do this when they got together: that is, they'd boil kids in milk when they harvested grain, thinking that they would thereby appeal to their ...

This passage speaks of a case where men fighting negligently [due to their cations this is not considered an accident] caused a woman to have a miscarriage. Despite the death of the baby, the punishment is a fine, rather than a punishment for killing. They would be liable for additional damages if the woman was hurt. If the baby was born and lived but was ...

God is not physical and nobody can actually see him. Ideas such as "seeing God" are only in the Torah so that we can relate to what actually happened to some extent (Rambam Yesodei Torah Ch. 1). In each context, we have to understand what this "seeing" is referring to. This is the way I understand the difference: Mishpatim- Seeing God represents seeing the ...

Malbim clearly says it refers to a miscarriage ("ויצאו ילדיה ולא יהיה אסון אין לפרש דוקא ילדיה הרבים דסתם הרה אין מפלת רק ולד אחד"). I haven't had a chance to check other commentaries, but I've always understood it to refer to a miscarriage. However, as avi notes, the translation is simply "and her children came out" with no medical explanation given.

It is traditionally translated as miscarry in the Jewish texts. However the literal translation is just that the child exits the woman and no specific mechanism of exiting is mentioned. I am going to go out on a limb here and guess that the different translations are based on the phrase "and there was no fatality/disaster/accident." The question is, who's ...

Rashi on the verse, quoting the Midrash Tanchumah, says that they were supposed to die, but G-d postponed it: and they perceived the God of Israel: They gazed and peered and [because of this] were doomed to die, but the Holy One, blessed is He, did not want to disturb the rejoicing of [this moment of the giving of] the Torah. So He waited for Nadab and ...