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1

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.


0

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)


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", ...


0

Blockquote I am not an expert in hares and hyraxes but the camel's issue is foot related but the others are cud related. I think the hare has 2 types of poop. One which it re-eats and the final form. Presumably the hyrax does the same thing with barf. We need the other 2 to say that these activities don't count as cud chewing. i'm upvoting your answer ...


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 ...


0

Your assumption is that their death was a "punishment" for their actions rather than a consequence of their actions. There is a difference. If you jump off a cliff or the roof of a high building it is likely you will die. Maybe nobody warned you but that will still be the consequence of your action. As they were not instructed to enter the Mishkan at that ...


-1

I am not an expert in hares and hyraxes but the camel's issue is foot related but the others are cud related. I think the hare has 2 types of poop. One which it re-eats and the final form. Presumably the hyrax does the same thing with barf. We need the other 2 to say that these activities don't count as cud chewing.


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

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 ...


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 ...


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 ...


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 ...


0

Edit : I hope 'tis close to the question now Not from the Torah but close enough. R' Asher Pesachim Perek 2 Siman 26 אפילו הכי לא הדר ביה ומחמיר על עצמו היה לשמור מצה של מצוה משעת קצירה. וכן משמע דחומרא בעלמא הוא מדקאמר מר בריה דרבינא מנקטא ליה אימיה בארבי משמע דאיהו לבד היה מחמיר וכל שאר החכמין לא נהגו כן Even so, [Rava] didn't change his opinion ...


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 ...



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