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6

This comes from the Ohr HaChaim commentary to כי ששת ימים עשה ה' את השמים ואת הארץ (Shemos 31:17). Ohr HaChaim notes that the verse does not say בששת ימים, in six days, but rather ששת ימים, six days. Thus the verse reads "Six days Hashem created the world" meaning Hashem created it for a six day period, at the end of which it is renewed through the next ...


4

The cantillation on "מִֽמָּחֳרַ֤ת הַחֹ֙דֶשׁ֙ הַשֵּׁנִ֔י" puts "מִֽמָּחֳרַ֤ת הַחֹ֙דֶשׁ֙" together as a phrase; hence, "the day after the month". The following "הַשֵּׁנִ֔י", "the second", is then difficult, and the commentators explain it as they do (which seems very reasonable to me FWIW). Contrast "בַּחֹ֙דֶשׁ֙ הַשְּׁלִישִׁ֔י", "in the month, the third one", ...


3

Ibn Ezra on the second verse you refer to (Exodus 6:3), citing Rav Saadya Gaon, explains that the meaning of this verse is not that the Jews had never heard this name before (in fact, the name had been used with Abraham and Jacob), but rather that the name was not used exclusively. כאילו אמר ובשמי ה' לבדו לא נודעתי להם רק פעם באל שדי ופעם בשם ה'...והנה ...


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 ...


3

Okay, I do not have any Talmud or later sources, but my gut impression upon reading the Psalm is: This Psalm was written by captive Judeans, quite possibly Temple singers, using the emotional energy of their situation to do something artistic, as has been done for a long long time before and since. They did a classic, immortal job of it! It PERFECTLY ...


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

The baal (author of) Haflaa, in his book Panim Yafos, asked your question, and answered as follows: 12:4 says "וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו ה׳ / Avram went as God had told him", meaning that he went not for the benefit promised him but merely in order to fulfill God's command. This, the baal Haflaa says, was his test: whether, once he knew ...


1

The test was in terms of commitment - though he was aware of the reward that would await him, he was not planning on leaving his father behind (who was presumably sick, and therefore stopped his own journey in Charan) [see Rashi at the end of Noach that Terach was still alive when Avram was told to go]. Also, it is clear that he would have to live forever in ...


1

From Hidabroot. Rabbi Menashe Yisrael explains that Yehoshua was compared to the moon, however the Shoftim after him were compared to the stars. Just like stars do not get their light from the moon, or from each other, so too Yehoshua did not shine a light upon a new leader. שאילתך, היה מקום לשאול, גם בנוגע לתקופת השופטים, למה לא התנבאה דבורה למי למסור ...



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