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R' Samson Rapahel Hirsch, in his commentary on this verse, explains (as alluded to in the question) that "קלל" refers to "decreasing the material means of a person or thing" ("lightening" them, like in the root "קל"), while "ארר" refers to a deeper curse, "internally and intensively, to rob somebody of the abilities for their inner life." Other nations can't ...


כלי יקר explains: "קלל" means "disparage" or "curse" whereas "ארר" means "ostracize and curse". If a dishonorable person disparages an honorable person, mere disparagement would be insufficient retribution, as it wouldn't affect the perpetrator: he doesn't mind such disparagement. Rather, he'd need ארר as retribution.


The sefer אוהב גר here writes that it was not the main intention of Onkelos in his Targum to distance any notion that G-d is corporeal, because he left several posukim unchanged from the Hebrew even thought they mention the finger, or hand or eyes of G-d. Because the truth of the matter is that the Targum was not made for the Torah sages but rather for the ...


The Malbim to Shemos 22, brought here in Sefer HaKarmel, explains as follows: ארר refers to the ramifications of the curse, that it causes a loss or detriment to the person or belongings of the accursed from the cursor. Therefore, curses from Hashem are always ארורים. On the other hand, קלל is just the expression of the curse. Therefore, says the Malbim, ...


Ohr Same'ach Two other sites that I know are good are Torah Tots and OU's NCSY site. I have trouble locating these sites, now, but if you Google, you should locate these, as well as numerous other sites. You may also want to check various shul and yeshiva web sites. Many yeshivot & kolelim post parsha questions on their web site. Yeshivot ketanot ...


This is a rather famous issue, so much so that Rabbeinu Bachya (1100's) already lists five answers to this question. Later, Abarbanel lists 7 (in his book Tzedek Olamim), and the Kli Yakar (to Vayikra 26:12) collects 9 answers. There are even more floating around Jewish literature (especially in kabbalah and chassidus), but I think that these will suffice ...


Rabbeinu Bachaye says because the reward in the world to come can not be explained to people.

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