11

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 לברית ...


9

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 Technically, ...


9

For a start, the words before the ones you mention are: שֶׁבַע שַׁבָּתוֹת, תְּמִימֹת תִּהְיֶינָה Seven complete weeks are only 49 days. Secondly, we see other times in Chumash that a number means "until, but not including" that number. For example in Devarim (25:3): אַרְבָּעִים יַכֶּנּוּ, לֹא יֹסִיף We only strike him 39 lashes; all the up to - but ...


6

The Sifra (19:11) says that without the inclusion of the "Ger" you would think that the poor would include לעני מאחרים - to the poor from others, a rather cryptic term. The ביאור compiled from the Raavad, Rash, and Korban Aharon on Toras Kohanim here explains that it means a non-Jew is not entitled to collect these gifts, which would not have been excluded ...


6

There was a korban omer even during shemitah. (Otherwise, how could one have eaten from chodosh in chutz la'aretz?) It came ideally from the "sefiach" (self-seeded produce); though if that wasn't available, it was imported from Suryah, or, if still necessary, planted in Israel and offered on the Altar (but not eaten by the priests). As such, all the related ...


6

See Thursday and Friday Yesterday, we noted the question as to whether the Torah prohibition which forbids a ba’al mum – person with a physical deformity – from performing the avoda (service) in the Temple applies as well to the role of sheliach tzibur. The Zohar in Parashat Emor asserts that a person with a physical deformity may not serve as a ...


5

Rav Hirsch explains the concept of מום at length in Vayikra - Emor 21:17 The entire explanation is too long to put here, but I will try to give a brief summary. I have been asked to edit in the English for the Hebrew used by Rav Hirsch. First, he points out that there are three different classes of מום which have different effects and reasons an actual ...


5

There have been two published versions of English translations of R' Hirsch's commentary on the Torah: R' Isaac Levy's translation, published by Judaica Press, is out of print now, but can be found in many libraries and homes. Daniel Haberman's translation, published by Feldheim, was released more recently and is in print.


5

We do count 50 days. On day 50 we say in Kiddush "This day of Shavuot" which essentially means "Today is 50 days" since by definition "Shavuot" is the 50th day of the Omer count (not unlike counting in some other language or using a slang word for a number). The Rokeach 294 writes: צריך לספור מ"ט יום אבל ביום נ' אין צריך לספור שהרי נזכר בברכה ובתפלה One ...


5

Remember that man for good and Chanania ben Chizkia is his name for if not for him the seffer Yechezkel would have been hidden, for his words contradict the Torah. What did he do, he brought three hundred barrels of oil and sat in the upper dwelling and expounded. Shabbos 13b. Just so happens that the things that Yechezkel said which contradicted the Torah ...


5

Menachot 65b cites 4 Tan'aim who provide 4 explanations to reconcile these 2 verses: (1) Rabbi Eliezer (2) Rabbi Yehoshua (3) Rabbi Yishmael (4) Rabbi Yehuda ben Betera. Rabbi Yishmael says there is another refutation of the Boethusian interpretation. The Torah said: Bring the omer offering on the festival on Passover and the two loaves on Shavuot. ...


4

According to מעדני מלכים no. 187, citing the כסף משנה to Rambam, Hilchot Avel 2:1 that only things that are "מפורש בתורה ממש," only things that are absolutely explicit in the Torah are considered to be mitzvos on the Biblical level; if it's not absolutely clear, then it is considered to be "מדברי סופרים." He doesn't consider "שארו" to be absolutely explicit,...


3

The gemara in Yoma 23b (ArtScroll 23b2 notes 12 and 17) in discussing the removal of the ashes, states that the restrictions on a baal mum applies only to those duties which are considered avodah. The gemara states that if removing the ash is considered an avodah (tana kamah), then a kohen baal mum may not do so. Rabbi Eliezer says that it is not an avodah ...


3

Rabbi Adam Mintz explains, Your question this week is a troubling and difficult one. It is also a question for which most of the medieval explanations will not satisfy our 21st-century sensitivities. The classic explanation teaches that the kohen represents the people to G‑d. However, he also represents G‑d to the people. In this second role, it ...


3

I'm throwing this out as a possible answer (more of a thought, really) without really doing any research to see if it actually fits. The Talmud, Yevamos 47b, tells us that when one accepts a convert one must teach him the laws of Leket, Shikcha, and Peah. Rashi explains that this is because a Ben Noach who steals is put to death. We are worried that if the ...


3

עד ממחרת השבת השביעת תספרו חמשים יום Ralbag (ad loc.) and Tosafos (Menachos 65 amud 2 s.v. "Kasuv", first explanation) explain this as: until the day after the seventh week you should count — which is day fifty. Thus, you count 49.


3

In the preface to his translation of the Chida's diary, Benjamin Cymerman writes as follows: Ha'im Yosef David Azulai was born in Jerusalem in 5484 (1724), or thereabouts. The exact date is not certain and some historians place his birth as late as 1727. He is descended from a long rabbinic line bearing the name Azulai. The origin of this name is ...


3

Sifra (halakhic midrash to the book of Vayikra) seems to pick up on this unusual phrasing, and derives from it laws regarding the status of the Kohen Gadol and his relationship to the other kohanim. Sifra comments on the verse in question as follows: והכהן הגדול מאחיו שיהא גדול מאחיו בנוי בעושר בכח בחכמה ובמראה. אין לו מנין שיגדלוהו משל אחיו? תלמוד ...


3

The Chasam Sofer Kovetz Teshuvos 85 says that even though they did not know whether the Mekalel was Chayav Misa or not, they still warned him that he will die with Sekila which is the most severe death according to Rabanan just in case, and going like the opinion Sanhedrin 80b מותרה לדבר חמור הוי מותרה לדבר קל, they could subsequently have given the Mekallel ...


3

There are two answers, one from the main translation (as explained by Rashi) and one that I came up with based on logic. Yechezkel 44:22 And neither a widow nor a divorced woman may they take for wives, but they shall take virgins from the descendants of the House of Israel; also the widow who is only a widow, some of the priests may marry. RASHI ...


2

I don't believe any Peshat commentators offer this as an option (I'm sure you can find it somewhere in a Chassidish Sefer), for a number of reasons: The Nikkud of Basukkos seems to imply in "The" Sukkos, meaning the Sukkos that we were in. If it was referring to the place, it would say "BeSukkos". As mentioned above by DoubleAA, this does not seem to fit ...


2

I would argue that the גֵּר is mentioned in Leviticus 19 and 23 above along with the עָנִי above because it was not uncommon for a convert to also be needy. The Torah warns 36 times, according to Bava Metzia 59b, against wronging a convert. So the warnings against treating a convert differently go back to the time of Moses. It is not difficult to imagine ...


2

Is one word a noun and the other an adjective? Yes, exactly. Wiktionary explains that קדוש is an adjective, and קודש is a noun. So, קְדֹשִׁ֤ים יִהְיוּ֙ לֵאלֹ֣הֵיהֶ֔ם means they shall be holy (adj.) to their God. וְהָ֥יוּ קֹֽדֶשׁ means they shall be holy (n.).


2

Ramban explains that Hashem specifically said to tell Aharon about his sons. Not tell Aharon and his sons about themselves, or his sons about themselves. Why? ולא ירצה להזהיר את אהרן עצמו בתורת המומין כי אהרן קדוש ה' כולו יפה ומום לא יהיה בו אבל יזהירנו על זרעו שיורם ויזהיר אותם לדורותם ... And he doesn't want to warn Aharon himself about the ...


2

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 ...


2

The third possibility is the right. אין להביא ראיה מעשרה מרגלים לדבר שבקדושה It is not a right inference to provide a proof from a group of wrongdoers for groups of Holy work. (The attributes of a group of wrongdoers have perhaps different criteria.) אין להביא ראיה is a rule of argumentation. But maybe that after the observation of the third ...


2

It would be helpful to consider the text from Verses 11 through 16 with Rashi’s commentary, which you may do (for example) at the Chabad website. Verse 11 says: And he shall wave the Omer before the Lord so that it will be acceptable for you; the Kohen shall wave it Mimacharas Hashabbos = on the day after the rest day. Echoing the discussion in the Talmud (...


2

Rav Sampson Rafael Hirsch (on Parshas Emor; Vayikra 21:17) explains (in part) that Hashem is asking the blemished Kohen to avoid service, because the world will look at the Temple as a place for losers, or the desperate seeking mercy and salvation only. This will "profane" the Temple. The profanity here is that the "awe" of the Temple will be lost because ...


2

Okay please read the verse carefully -- if he came in to do the priestly service, he would take mikdashai, "my holy things" -- plural, and make them chol -- mundane, or non-holy. The Talmud's interpretation, as cited by Rashi, is straightforward: if a non-kohen tries to sprinkle the blood of a sacrificial animal (or perform other critical steps to process it)...


2

GEMARA YOMA 18a (גמרא יומא, דף י"ח, עמוד א). והכהן הגדול מאֶחיו, אשר יוצק על ראשו שמן המשחה ומילא את ידיו ללבוש את הבגדים". "שיהא גדול מאחיו בכוח, בנוי, בחוכמה ובעושר. אחרים אומרים: מנין שאם אין לו [כסף] שאחיו הכהנים מגדלין אותו? תלמוד לומר: והכהן הגדול מאחיו - " גדלהו משל אחיו: And the priest that is highest among his brethren, that means he should be ...


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