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Welcome to Mi Yodeya! In answer to your first question, the Ramban on that verse asks your question - that is a lot of bread! He suggests that Avraham knew they were angels (which is consistantly the opinion of the Ramban) and the massive bread serving was a type of "gift" to Heaven. In answer to your second question, he stood by them to be ready to get ...


The "window" was in the top of the Ark. (Ibn Ezra says this explicitly on 6:16, but I think it is generally agreed upon.) Looking up would not have helped much. Sticking his head out of the top would not have been an option, since the opening was 1/6th of a cubit wide (Ibn Ezra there).


Rashi says it is "the day of the One". Because the angels weren't created until day two, God was the only sentient being on this day. Obviously this reason doesn't apply from day two onwards, per Rashi's words. Kli Yakar prefers to say that the verse is asserting that one God created both light/day, and dark/evening, as the Sages would take care to mention ...


Rashi says that the writing of the word with the aleph removed was to connect "request" and "child/birth" your request: (שלתך, instead of שאלתך). The ‘alef’ is missing to expound in this word an expression of ‘children,’ as in Deut. 28:57: ובשליתה “and against her young, which came out, etc.” Other meforshim (Metzudat Tziyon, Metzudat David, Radak) ...


To answer your first question, in the Torah journal הבאר here R. Tzorofsky quotes the explanation of the Rav from Ostrovtsi: Why did Avrohom tell Sarah to make three seah of flour, a very large amount? Even more difficult to explain is the opinion of the Midrash that there was a total of nine seah! But the Ramban discusses this and suggests that the adult ...


For Ch. 6:17 the Torah Sheleimah Vol 2 page 408 note 198 brings the Medrash Raba that VaYigva here means to shrivel. For Ch. 7:21 the Torah Sheleimah Vol 2 page 429 note 79 brings the question and an answer based on the manuscript version of Bava Basra 16b: Only when the Torah uses the terms Geviya and Asifa does it refer to a righteous [painless] death.


I remember seeing that rishon, what you are calling an ordinal number, is only in reference to something else, i.e. the day before or the day after, neither of which existed. Therefore echad was used. This is said by the Ramban.


See Rabbi Hirsch chapter 6 vs 17. Seems Hashem only used this term to ease Noach's mind while being left to imagine the impending death of millions.


The source of Rambam is in Shvuot 35:2, start with the words "כל שלמה האמורין בשה"ש קדש". There are some exception that are brought to this rule. But according to one of the opinions the Shelomoh that you brought refers to God, and division of money is number of people that a King may kill. אמר שמואל מלכותא דקטלא חד משיתא בעלמא לא מיענשא שנאמר כרמי שלי ...


Except for the Baby Seal's excellent answer, I remember one more explanation. In Judaism the day starts from the evening. For example, Shabbath starts on Friday evening and finishes on Saturday evening. This rule is learned from this very verse you are talking about. You can interpret "one day" as "the same day", meaning that evening and morning belongs to ...


According to the Ramchal, this special status isn't for just keeping the Torah. It is a result of purifying the physicality of the body. Also, Moshe did achieve this status in some form, although I don't know if it is lower or higher than what Eliyahu achieved. Daas Tevunos siman 70 כי אין סוף הכונה בביאת הנשמה בגוף, לשתחיה אותו בחיי ההבל האלה, אבל ...

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