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In "Chorev" R. Samson Raphael Hirsch divides the Torah into several categories, two of which are mishpatim and chukim. Here is an image of the table of contents, showing which mitzvot are classed in each category:


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It is a sheep who was traded against a dog that is forbidden to be brought as an offering. See the gemara in Temura 30a and following. Such a sheep is forbidden as the verse continues: as it is "abhorrent to the LORD your God. Regarding dogs specifically artscroll, quoting Ramban, explains Dogs are considered abominations because they were often trained ...


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Both of the reasons that are suggested in the OP are correct according to Torah. The primary reason is to inherit the World to Come, as explained in Mesilas Yesharim chapter 1: והנה מה שהורונו חכמינו זכרונם לברכה הוא, שהאדם לא נברא אלא להתענג על ה' ולהנות מזיו שכינתו שזהו התענוג האמיתי והעידון הגדול מכל העידונים שיכולים להמצא. ומקום העידון הזה באמת הוא ...


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Ketubot 19b: אתמר ספר שאינו מוגה אמר רבי אמי עד ל' יום מותר לשהותו מכאן ואילך אסור לשהותו משום שנא' אל תשכן באהליך עולה It is stated: With regard to a Torah scroll that is not proofread [and therefore contains errors] Rabbi Ami says: It is permitted to keep it without emending the mistakes for up to thirty days, and from that time onward it is ...


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Elyah Rabbah 422:12 quotes from Binyamin Ze'ev 361 who suggests that we skip these pieces specifically because the paragraphs of Lo Lanu and Hashem Zecharanu contain the same themes for the most part, and the paragraphs of Ahavti and Mah Ashiv contain some of the same themes.


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במדבר ו ה כָּל־יְמֵי֙ נֶ֣דֶר נִזְר֔וֹ תַּ֖עַר לֹא־יַעֲבֹ֣ר עַל־רֹאשׁ֑וֹ עַד־מְלֹ֨את הַיָּמִ֜ם אֲשֶׁר־יַזִּ֤יר לַיהוָה֙ קָדֹ֣שׁ יִהְיֶ֔ה גַּדֵּ֥ל פֶּ֖רַע שְׂעַ֥ר רֹאשֽׁוֹ׃ Bamidbar p6 5 Throughout the term of his vow as nazirite, no razor shall touch his head; it shall remain consecrated until the completion of his term as nazirite of the LORD, the ...


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The more philosophically-inclined rishonim apparently didn't think this commandment was not understandable. For instance, Rambam explains it in Guide for the Perplexed 3:47: The red heifer is called a sin-offering, because it effects the purification of persons that have become unclean through the dead body of a human being, and enables them to enter the ...


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I understand this question in two ways. One, why do we not consider this factor in applying the laws of Nidda, and second, why did the Torah not provide an exception to the laws of Nidda for infertile women? As to the first question, as a general rule the reason behind the law does not affect the application of the law. There are two reason for this. One, ...


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There are numerous answers, and I cannot pretend to do a survey of all of them. I will just stay focused on the opinions that emerged in Eastern Europe since the Enlightenment turned "Why be Jewish?" into a question worth asking. The Chassidic movement emphasizes G-d's Immanence. G-d's absence from the world is just an illusion. And correspondingly,...


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Aside from the above answers, a couple of considerations: Chazal tell us לעולם ישנה אדם לתלמידו דרך קצרה, a person should teach his students using the most economical language. It's a lot shorter to say "tamei" than "may not enter the Beis Hamikdash or eat kodshim," and the same for "tahor." At least when it comes to taharah, saying "he may enter the BHMK ...


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According to Rambam, fins and scales have nothing inherently to do with fish being kosher or not. There’s just a perfect correlation between fins/scales and being kosher. Guide for the Perplexed 3:48 The characteristics given in the Law (Lev. xi., and Deut. xiv.) of the permitted animals, viz., chewing the cud and divided hoofs for cattle, and fins and ...


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Just a suggestion: The Gemara in the beginning of succa brings that a succa's function is to protect from wind and rain. The rain is protected from by the roof, which in order to not be a house has to be only partial protection. The protection from the wind does not require a wall in the direction opposite where the wind is coming from. Even two walls will ...


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R. Yisrael Salanter explains that there are two distinct aspects of studying Torah: “learning” Torah and “knowing” Torah. He explains that these two aspects are derived from different scriptural sources. הנה במצות תלמוד תורה יש בזה שני ענינים אחד למוד התורה שני ידיעות התורה מצות למוד התורה הוא מן הכתוב והגית בו יומם ולילה וכמו שכתב הרמב״ם והטור ושלחן ...


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See SA OC 47.4 המהרהר בדברי תורה האינו צריך לברך. והוא הדין ודיכול זלפסוק דין בלא נתינת טעם לדבריו (ר"ן פרק קמא דשבת ופרק כל הצלמים כתב דהוי כהרהור): ‏ The SA says in name of the Ran in Masechet Shabbat that one who is thinking tora doesn't need to bless for this Tora activity. The Ran is based on the principle that thinking is not equivalent to ...


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A woman becomes Tamei Niddah because the Torah says so Vayikira 15,19: ואשה כי תהיה זבה דם יהיה זבה בבשרה שבעת ימים תהיה בנדתה When a womans blood flows from her flesh she should become a Nidda for 7 days. The Toras Cohanim explains this is Dam min hamekor - uterine bleeding as explicitely mentioned Vayikra 20:(ת"כ) יכול מאחד מכל איבריה ת"ל (ויקרא כ) והיא ...


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The answer is that they were. Chazal learn this from Parashat Behar. If the commandment of Shemita, which had no application at all in the wilderness, was taught at Mt. Sinai explicitly, we learn all of the commandments were taught there (Rashi and Sifra). Also, the location of a mitzvah in the text of the Torah has nothing at all to do with when it was ...


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My premise -- the second bullet -- was flawed: it appears that the only people whose death ends the exile are those who had ever served as kohen gadol at the time the exile was decreed. (And not the time of the fatal accident, but the time of the verdict.) Rambam Murderer & Preservation of Life 7:10--11 explain that everything is determined by the time ...


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Background: According to the basic halacha in Shulchan Aruch (O.C. 106), women are obligated in praying Shchris and Mincha like men. There are poskim who say that they do not have to say the full prayers, just some request with praise before and afterwards (Magen Avraham ibid.). In Halicos Bas Yisrael, chapter 2 note 2, Rav Yitzchok Fucs brings in the name ...


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