Food For Thought By Yehuda Kranzler and Yonatan Schechter


     Regarding the prohibited marriages of the  כהן גדול, the Torah states in כא:ז -    אשה זונה וחללה לא יקחו ואשה  מאישה לא יקחו... גרושה.  Later, regarding the prohibited marriages of the כהן גדול (כא:יב), the Torah states אלמנה וגרושה וחללה זונה את אלא לא יקח.  Why does the Torah have to reiterate the prohibition of marrying aגרושה  and זונה for a כהן גדול?  Couldn't we just deduce using a קל וחומר that if a כהן הדיוט is not allowed to marry a גרושה or זונה, then surely a כהן גדול who is on a much higher level cannot marry a גרושה or זונה? 

      Furthermore, by a כהן הדיוט, the Torah describes זונה וחללה as two separate types of people, but regarding the כהן גדול, חללה is used an adjective describing a זונה. (Or is it the reverse?)  Why is this?

      In כב:יט the Pasuk states that a נדבה should be לרצונכם - that one is permitted to bring a נדבה according to his will or desire.  If this is so, why does the Torah place restrictions on it (that the נדבה must be תמים and a זכר -a male)?  Also, why does the Torah describe what a person's רצון is?  What is the true meaning of רצון?  Can that help to answer the first two questions?  Furthermore, when the Torah uses the word לרצונכם again in כב:יא in regards to the Omer, does it mean the same thing as it does in כב:יט?  Is there a connection between the  לרצונכםof נדבה and theלרצונכם  of עומר?

      In Perek כג, the word אך precedes the Torah's discussion of the laws of Yom Kippur (כג:כז) and Succot (כג:לט).  What is the significance of the word אך?  Why does the Torah specifically use it by Yom Kippur and Succot?

Pesach and Jewish Unity by Rabbi Yosef Adler

Food For Thought by Matis Shulman and Moshe Stavsky