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12

When the word stands on its own, with its own trup-mark, it's אֵת, with a tzeireh. When it's attached to the next word with a dash and therefore does not have its own trup-mark, it's אֶת, with a segol. I think I learned this in high school; unfortunately, I don't know a more precise source. I'm not sure what would be the underlying reason behind some ...


7

Rav Hirsch on 24:10 states that one reason for the doubt is that he was born before the revelation. This would make it a case in which a woman converts after she has given birth so that the child is not Jewish. there is still a doubt whether this rule applies to cases where the child was born before the mother had received the Torah on Sinai ...


7

Ramban says that by "he converted", it means he chose to live according to a Jewish lifestyle. The rest of the nations followed the patrilineal system, according to which he would have been Egyptian. Choosing to be Jewish was his "conversion", in a way. ומה שאמר בת"כ (פרשה יד א): בתוך בני ישראל, מלמד שנתגייר, אינו שיצטרך בגירות, אלא ככל ישראל שנכנסו ...


6

The word is אֵת. When the word is "joined" with the next word with a makaf "־" then they become treated as one long word, and there is no longer an accent on that syllable. Unaccented closed syllables (unlike accented closed syllables) take short vowels, so the vowel shifts to its shorter counterpart: tzere -> segol. You can also see this same phenomenon in ...


3

Derishos Shabbos - The Apta Rav - page 231 - top left says that Shechem was given as payment for Yosef taking care of Yaakov's burial, which the other brother's were unable to do. ושכם הרי אינו נותנו לו בחנם רק עבור מה שמטריח אותו בקבורתו מה שאין סיפק ביתר הבנים לעשותו


3

Because they're lovers. And lovers can and should do all sorts of ervah-related things in private that don't belong in public. (That verse is actually the Talmud's prooftext.)


3

Malbim Beur Hamilot explains: הקרב הוא מה שמתאבקים מקרוב וזאת עושים בכח היד, והמלחמה הוא מרחוק וזאת צריך אימון האצבעות לשלוח חציו למטרה קרב (battle) refers to swordfighting here. This is done with the hands. מלחמה (war) is shooting arrows, which requires skilled fingers.


2

The Maharal writes that although it was Hashem himself who killed the first-born, as we stress in the Haggada, permission was given to the destroyer. Usually the משחית doesn't have permission to wreak havoc on mankind. But during a מגפה the מלאך המות reigns freely. This is alluded to in Bava Kamma, in Hakoness, that during a plague one should walk on the ...


2

The assumption behind this question is that every letter, every word and every verse of the Torah is measured out carefully. Thus, we see that from an extra vav, a halacha may be derived. When, in the discussions often found in the gemara, one Tanna interprets an extra word in one way to prove his point, we must take pains to explain how his disputant, the ...


2

Sefer Hamitzvos Hakatzar (by the author of Chafetz Chayim) lists as prohibition 45: A prohibition-command not to curse a kasher Jew, as it says "do not curse a deaf person". That it says "a deaf person" is as an extra point: that even this fellow, who doesn't hear and [thus] isn't pained by this curse, one nonetheless violates by cursing him.


2

Shir hashirim is in the form of God speaking to his lover/wife Israel. Even if voices are ervahs for you and me, the husband is obviously permitted to his wife's voice and see her real hair and other things.


1

Evil is, no pun intended a "necessary evil". For evil allows for free choice. This site puts it very well (cant vouch for the rest of the site): An animal killing its prey for food cannot be accused of committing an evil act since it has no choice in this matter. It was created by God with a predatory instinct and no free will. Similarly, angels ...


1

In my answer to another question, I summarized the approach of R' Goldvicht ZT"L as to why Yosef did not reveal himself to his brothers. The climax of that answer is that when Yosef saw that Yehuda was willing to put himself on the line to save Binyomin, he understood that the perceived jealousy that had existed between the other brothers and the sons of ...


1

In Devarim they're listed the way you suggested, all in one posuk. Daas Sofrim says (http://www.hebrewbooks.org/pdfpager.aspx?req=39783&st=&pgnum=169) that in Vayikra they're given each their own posuk to stress the issur because these animals were commonly eaten, and also because each one is on a different level in ruchnius (and Chazal say that ...


1

The Gemara (Sanhedrin 66a) explains that לא תקלל חרש, באומללים שבעמך הכתוב מדבר--"Scripture writes, Thou shalt not curse the deaf; thus applying the injunction even to the humblest of thy people." This means that the prohibition applies even to the lowliest members of society, and not only to the leaders or judges.


1

The weather has many variables and is therefore still in the hands of Hashem. We pray for good weather, but we don't pray for the rest of nature to continue. Although Hashem controls the whole world, when something out of the ordinary happens we can't trace it to Hashem unless it stands out in timing or in its wonder. When the wind causes something it is ...


1

The Maayanah Shel Torah quotes the Ahavat Yehonatan, who says that the lepers in Melachim II were actually suffering from natural leprosy, not Tzara'at. If so, nothing can be proved from their case (at least according to the Ahavat Yehonatan). I suspect many commentaries disagree with this conclusion (including the one quoted on the previous page)


1

The Lubavitcher Rebbe actually also addresses your question and specifically answers it in the same Sicha as quoted in one of the answers. Specifically, Yaakov says "Im Lavan Garti" which we know stands for Taryag. So the Rebbe explains that Rashi specifically changes the words from the Gemara in bringing it down to say "shamarti" instead of "Keeyamti". The ...



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