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2

This translation might help explain the phrase And I will shake up all the nations, and they shall come [with] the precious things of all the nations. And I will fill this House with glory, said the Lord of Hosts. The translation (Judaica Press) jibes with the 1917 JPS translation And I will shake all nations, and the choicest things of all nations ...


2

R' Samson Raphael Hirsch translates1 "לְנֶפֶשׁ לֹֽא־יִטַּמָּא בְּעַמָּיו" in Leviticus 21:1 simply as "regarding no person among his people may he render himself impure." "נֶפֶשׁ," then, is a generic person, apparently in contradistinction to the family members listed in the next verses, for whom the kohen does "render himself impure." For a great deal ...


5

To summarize (and perhaps embellish) Prof. Yaakov Elman's The Rebirth of Omnisignificant Biblical Exegesis in the Nineteenth and Twentieth Centuries, which addresses all this at length, Chazal seemed to assume that every word in the Torah was deliberate, meaningful, and not mere stylistic flourish. However, in response to Karaism, Rav Saadya Gaon greatly ...


2

The word here (and in Lev 19:28) appears to refer to the tomb. For example, a few verses later in the same chapter (Lev 21:11) appears the phrase “resting places of the dead” (נַפְשֹׁ֥ת מֵ֖ת). The triliteral root (נ-פ-ש) includes the idea of Sabbath rest (see Exod 23:12; 31:17; 2 Sam 16:14). So, depending on the context, the meaning can mean tomb (resting ...


0

In Judaism, there are 2 God concepts, there is the non-verbal transcedental awareness of God (atah - you) and there is a verbalised awareness of God known as the name of God. We are promised that even if we only have access to the verbalised awareness of God, He will still respond to our situation. In other words, even if God awareness has not penetrated ...


1

Although not too many earlier commentators seem to have been bothered by this issue, there are a few who have mentioned it: Seforno: it is a completely unique holiday in that it has an eighth day, and requires moving to another dwelling place as well as taking four plants Personally, I'm not sure what the big deal is regarding the "special mitzvos" of ...


1

The Seforno on 23:29 answers your question: אך בחמשה עשר יום אחר שהזכיר את הדברים הכללים שכל המועדים מסכימים בהם וזה במה שכולם מקראי קדש וטעונים קרבן מוסף כאמרו אלה מועדי ה' אשר תקראו אותם מקראי קדש להקריב אשה וכו' אמר אך בחמשה עשר יום וכו' והודיע שחג הסכות נבדל משאר המועדים ראשונה שהשמיני שלו מקרא קדש כאמרו וביום השמיני שבתון לא כן בימי השבוע ובימי חג ...


3

The expression in the end of the verse "Yemei olam" is INCORRECTLY translated in most non-Jewish versions as "days of eternity" in order to prove that Micah speaks about the divinity of the Messiah. That's not the case. See for example the same use of the expression "Yemei olam" (in Malachi 3:4): ד וְעָרְבָה, לַיהוָה, מִנְחַת יְהוּדָה, ...


0

perhaps it means regarding his mental state as the Chovos Halevavos writes in the intro to the shaar bitachon: One who trusts in G-d is secure against mishaps, and his heart is assured against future (potential) bad things. Whatever comes to him from G-d, he will accept with joy and gladness and his livelihood comes to him peacefully, quietly, and ...


1

I wonder if "Na'ar" and "zakein" are significant in this possuk. And also, it seems to be missing out a reference to the middle of his life? Perhaps these are two stages of life at which one can see beyond, to some degree. So I suggest Dovid Hamelech did have a vision that went beyond what most of us humans can see. And he realized that Tzadikim are never ...


4

here is the Pasuk and Rashi Micah 5:1 1 And you, Bethlehem Ephrathah-you should have been the lowest of the clans of Judah-from you [he] shall emerge for Me, to be a ruler over Israel; and his origin is from of old, from days of yore. א וְאַתָּה בֵּית לֶחֶם אֶפְרָתָה צָעִיר לִהְיוֹת בְּאַלְפֵי יְהוּדָה מִמְּךָ לִי יֵצֵא לִהְיוֹת מוֹשֵׁל ...


0

The korbanot on each day of Pesach are the same, the korbanot on each day of Succos are different. For this reason we say half hallel on Pesach but complete the hallel on Succos. The implication of this seems to be that the avodah of Succos is 'korbandik', I.e. the essential nature of the festivities is encapsulated in the korbanot. Whereas the korbanot on ...


0

It's written, I believe, but don't know where, that women are exempt from coming 3 times a year to the Beis Hamikdash, because only males are commanded, but they still have to go to Yerushalayim because of the Mitzva of Simchas Yom Tov. Which implies that there is a Mitzva of Simcha of all Sholosh Regolim. Since I don't know the source I can't check the ...


2

ויהי כן is translated as "and it was so". That is, It was as Hashem had decreed and the details are about to follow in the next pesukim. This follows the general methodology ot the Torah of a general statement followed by the relevant details. I explain this regarding the "two" creation narratives in Differences between Genesis 1 and 2. This principal is ...


3

This question was once asked to Rav Yonatan Eybeschutz. He replied: We Jews only know of the major plots concocted to exterminate us; the non-Jews, however know how many additional plans of theirs were thwarted by G-d. Thus, at the end of days (as per Radak and general understanding), having been forced to recognize G-d's hand, they will praise Hashem 'for ...


2

Radak explain this as a reference to yemos haMoshiah, when Am Israel will be redeemed and all nations will come to recognize Hashem. This would explain why the other nations will praise G-d from what He will have done for us. See Isaiah in 2:3-4 and Micah 4:2-3.


3

Pausal forms don't always come on Etnachta or Silluk, though those are good examples of where a strong pause might be. Sometimes they come on second order disjunctives, like Zakef (Genesis 11:3, Ruth 4:18,22) or Tipcha (Genesis 23:11, Shemot 33:14) or Shalshelet (Vayikra 8:23). Here this is especially reasonable as the verse is such that the Tipcha on פסח ...


1

R Menachem Di Lonzano writes in his Derekh Chayim 108b that the Tipcha is on "Ani" so as to not sound like "I am God, your god, [and not that other god who is also your god]". He concludes: ולכן בכל אני ה' אלהיכם יש טרחא במלת אני לבד כשיבא מלת כי בתביר קודם לה לפי שאי אפשר לטרחא לבא אחר תביר אם לא במאריך באמצע.‏ And therefore in all "Ani Hashem ...



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