Avi Ezer
- Genesis.1.1.1
Our Sages said, "That a letter Beth was added...etc." The commentators longed to for their sake to an explanation HaRav's words in a various ways, And after the study it seems that his words (brought) up with an opinion (from) Rashi and became a few. Here is HaRav (whom) introduce to the Torah conflicting opinions Midrash of the study beginning with Beth assume a blessing in the creation of heaven and...etc. And in a book explain clear an opposite of that wrote showed letters reason, these (was) his words hakof reverse a truth and curse forever...etc.
- Leviticus.22.2.2
"Lest they profane" - I saw that Rashi wrote: "Invert the order of the words of the verse and explain it accordingly", (Ed. Note the word דרש in original Rashi) but I do not understand why he has not followed the simple reading: "Lest they profane My holy name" - [After the fact that] they sanctify me through their prayers and sacrifices, and if they were to touch the holy sacrifices when they were impure they would be desecrating my holy name and all their worship would be in vain. This explains the depth of Isaiah's complaints when he says, "[Woe is me; I am dead! ...] I live among a people of unclean lips; [yet] my own eyes have beheld [the King] Lord of Hosts" (Isaiah 6:5) and he fears for his life (see Rashi there).
- Numbers.27.18.1
That which has a spirit in it, and every living person has a spirit within them, etc.Only an explanation (or interpretation) by the spirit of wisdom and knowledge can reveal this. Therefore, it is said, "Because there was another spirit with him." The verse uses concise language in a place where the matter can be understood on its own. We have also become accustomed to saying to a person, "I will repay you for this and this," or "After this and this," or "Before this and this." And I acknowledge that everyone will understand the statement, "The judgment of the day of the marketplace," which is in concise language in a known month. Therefore, they shortened their language. And so it is with the judgment of all languages.
- Numbers.27.21.1
"And all the children of Israel concerning something that was a general principle for everyone, etc."Since the language is duplicated, 'and all the children of Israel and the entire congregation,' therefore, the Rabbi explains that 'the entire congregation' refers to those who were designated in the Tent of Meeting for a specific task upon them. 'And all the children of Israel' pertains to something that applies to the entire nation of Israel. Although we find in the scripture 'the children of Israel' being explained as 'the entire congregation' in the portion of Shelach Lecha, and there the commentators provided a suitable reason, here this reason does not apply.
- Numbers.31.14.1
Regarding the commands of the army. The term 'Pakid' (officer in charge) and 'Memuneh' (appointed) are used as if it were stated 'My officers' (Pakidai) and likewise, those who are called (Keruai) are the leaders. The resolution of this matter compels the Raavad (Rabbi Abraham ben David) to interpret it, and refer to the portion of Bamidbar (Numbers) in the verse 'the officers of the congregation.
- Numbers.31.15.1
You shall keep alive every female. And likewise, there is nothing like it, and for the male there is nothing like it except for one lamb. Therefore, before us, every specific negative commandment applies.
- Numbers.31.20.1
And every action of goats. And in my opinion, the hif'il verb form applies and is appropriate according to the context, as the hif'il form is the least common among all the forms found. Therefore, do not think that only a few of the verbs found in the Torah are in the hif'il form, for even those in the hif'il form are few. In general, it is better for us to interpret the verb form as 'yotze' (derived) when it is fitting to interpret it in that form, and it is not fitting to interpret it in that form when it is not appropriate. Moreover, the early scholars agreed that it is derived, and I have also seen meticulous scholars debate between these two views.
- Numbers.32.5.1
And they said, 'Yoten.' It is not hidden from you that 'Yoten' is derived from the intensive verb form, and likewise, 'Yoten' refers to the act of providing, as in 'Yoten mayim al zera,' meaning 'providing water for seed,' and behold, 'Yoten' is masculine while 'ha'aretz' (the earth) is feminine. Therefore, they thought that 'et' is the active verb form, which means the essence of the matter, like 'et hashamayim ve'et ha'aretz' (the heavens and the earth). Therefore, the Rabbi responded that we find its counterpart in the word 'ne'etam,' dividing and carrying, and the Rabbi has already called it the 'cheil' (active) of any matter that does not possess a living spirit, classifying it as masculine and feminine.
- Numbers.32.12.1
Kaleb ben Yefuneh. I have already explained its interpretation in Parshat Bamidbar and in the book of Joshua, son of Nun.
- Numbers.32.12.2
The word "shem" and the word "male'o" (its full form) are used in phrases like "request the fullness of my soul." Do not make the mistake of saying that it is derived from the light verb structure, as in "fill your hand" (Exodus 32:29), because the letter "lamed" was made light (omitted). Rather, the context indicates that it is derived from the heavy verb structure, as in "they sent in the fire" (Numbers 21:28), for they too made it light. Refer to Radak's commentary for further clarification.
- Numbers.32.22.1
Before the Lord, for He is forever deserving of praise. One who examines the scripture will see that at times the word "before" (lifnei) is used in a derogatory sense, but it all depends on the context of the interpretation.
- Numbers.32.32.1
We are indeed the main focus. Take a look at the portion of Miketz, for the rabbi there also explained it that way.
- Numbers.33.54.1
And you shall possess. I have confirmed what I previously mentioned in the portion of Matot, regarding the passive causative verb form standing and emerging.
- Numbers.34.10.1
The letter "vav" should be replaced with the letter "aleph" in the phrase "ve'altafitem" (and you will desire) and "ve'taviytem" (and you will come). The reference to Mekhilol l'Radak (the compilation of Radak's commentary) shows that there is an error in the printing of the words of the Rabbi, and it should be said as "tetavu" (you will desire) instead of "ve'altafitem," and "tetavim" (you will come) instead of "ve'taviytem." This is the opinion of the Rabbi, as well as the view of the Ohel Yosef.
- Numbers.34.28.1
The "hei" in the word "pada" and "el" are two separate words. Since the "hei" does not rest in the middle of a syllable, it is evident that they are two separate words. Examples include "pada tzur asah" (redeemed, formed, made) and "El chazei El" (God, who sees). Refer to the root "Yehudah" in Sha'ar HaNekudot, which is written with a "pei" and "gimmel." Similarly, "eglah yafah peyah" (beautiful heifer) is written with a "pei" in each word. Radak wrote in Mikhlol that although they are written as two words, their essence is one word. The meticulous scholars explained that the reason is that the "hei" should not rest in the middle of a syllable, so they were written as two words. See in Chapter Eruvin, the dispute between Rava and Rabbah regarding several words in the Torah and Psalms.
- Numbers.35.11.1
According to Rashi, the phrase "vehikritem" (and you shall proclaim) is not meant as a command but as an expression of invitation. The author of the work "Be'er Rechovot" did not adhere to this meticulous interpretation, and there he directed his attention toward the homiletical interpretation. However, the strict interpretation does not exclude the meaning of "proclaim," derived from the term "kriah" (calling out), as well as from the term "kir" (wall). The homiletical interpretation is permissible, but it is not the only valid interpretation.
- Numbers.35.15.1
To the children of Israel, it is not connected with the first verse, etc. And if it is not so, let them be repeated again for the permissibility.
- Numbers.35.22.1
And not an enemy to him. It is explained that it is a light language standing on the pattern of "Vayehi," as in "Vayehi Sha'ul Ovin et David" (And Saul was hostile to David). And it is not appropriate in terms of linguistic precision to say that it is a name indicating possession, as in "Ein Damim Lo" (He has no blood).
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