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Llamas are members of the Camelidae family, and as such do not have split hooves, only two large toenails, as well as a soft padding behind them. An essential element in an animal being kosher is having split hooves, and hence are not kosher. As members of the camelid family there are presumably included in the verse under the general category of camels, all ...


4

Since the question is asked based solely on Vayikra 11:8, the answer is (as quoted by Rashi there, but this is the generally accepted view) that there is no issue with touching them, except in connection with the Temple at the time of the holidays of Pesach, Sukkos and Shavuos (or any other time a Jew wanted to be there). and you shall not touch their ...


4

Here is a partial answer. Shaarei Zimra says that there are 5 locations total in Tanach with these two combinations. Two you mentioned. 3 - Melachim2 17:13 שֻׁבוּ מִדַּרְכֵיכֶם הָרָעִים 4 - Yechezkel 48:10 וּלְאֵלֶּה תִּהְיֶה תְרוּמַת הַקֹּדֶשׁ 5 - Tzefania 2:15 זֹאת הָעִיר הָעַלִּיזָה Over here he explains why we sing the Gayrshayim first however I do ...


3

The text does not directly tell us what they did wrong. The rabbis offer several interpretations (recorded in various places in the talmud and collected in Vayikra Rabbah, a midrash collection). On 2:23: Rabbi Akiva sticks close to the text, saying that they died because they offered "strange fire", which he does not define. Rabbi Yose says they died ...


3

Besides the answer from @Jewels we have the answer from impure animals: present, future, past which actually mentions the llama specifically. The comment is Interesting explanation from a comment here: Gamal, Shafan, Arnevet are written in the Torah in the three tenses (past, present, future) and so refer to Bactrian camels (past, where Avraham came ...


3

From The Living Torah by Rabbi Aryeh Kaplan זצ"ל: In Leviticus 11:18, among the non-kosher birds: וְאֶת־הַתִּנְשֶׁ֥מֶת וְאֶת־הַקָּאָ֖ת וְאֶת־הָרָחָֽם׃‏ The swan, the pelican and the magpie. In his footnotes: 11:18 swan. Tinshemeth in Hebrew; kuknos in Greek; cycnus in Latin. Other sources identify it as a bat, chauve-souris in French ...


3

Isaac Levy who translated his grandfather's chumash (Rav Shimshon Rafael Hirsch) from German to English deliberately leaves tinshemes (as did his grandfather) in 11:18 untranslated because all birds not named are kosher and the consequences of an error would be too great. He comments that his grandfather had deliberately not translated the name of the bird ...


2

There is another approach that can be taken regarding the death of Nadav and Avihu. Rather than seeing it as a punishment it can be regarded as a consequence. The difference is very subtle, but this perspective can give us a possible answer: Rashi brings up Rabbi Ishmael's opinion that they died for having entered the sanctuary intoxicated by wine, but ...


2

I do not see any difference in meaning between לְמִינוֹ and לְמִינֵהוּ, but the choice of usage between the two may have significance. The word לְמִינֵהוּ closely resembles the hypothetical way of expressing "to its kind" or "to its species" in Proto-Semitic (P.S.). Here, the Tsere vowel underneath the nun indicates that the word מִין ("species", "kind") ...


1

R' Mordechai Greenberg (Rosh Yeshiva of KBY) once explained that the idea of a Kohen is to be the shaliach (proxy) of the nation in their relationship to Hashem. They bring the offerings of the people, and are meant to be faithful representatives of those whom they represent. Thus, everything that the Kohanim did was emphasized as being "כאשר צוה ה" - ...


1

Silence is Golden by Rabbi Shmuel Silber According to some he was so shocked that he was emotionally paralyzed. He couldn't react, he couldn't even cry. According to others his faith was so solid and unshakeable he forced himself to continue with his duties. We see from his burning the Rosh Chodesh Musaf that he did indeed react. R. Berel Wein contrasts the ...


1

תניא ר"א אומר לא מתו בני אהרן עד שהורו הלכה בפני משה רבן מאי דרוש ונתנו בני אהרן הכהן אש על המזבח אמרו אף על פי שהאש יורדת מן השמים מצוה להביא מן ההדיוט Rabbi Eliezer said that the sons of Aharon died because they ruled the ruled Halacha in front of their teacher. Eiruvin 63a



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