Definitions

First: What's the definition of the term Mikdash? I noticed that the Kehatim, where bearers of the 'Mikdash', "they shall bear", where it is in fact the Ark of the Covenant that is referred to as the 'Mikdash'. Second: Whats the definition of the term Mishkan?The "Mishkan" in its more specific sense refers to the bottom layer of curtains: "YOU SHALL MAKE THE MISHKAN OF TEN CURTAINS, fine twisted linen and blue and purple and scarlet, [with] artistic keruvim shall you fashion them (Shemot 26:1)". In contrast, when it comes to the construction of the boards, we are told: "You shall fashion the boards FOR THE MISHKAN... (Shemot 26:18)". The boards are FOR the Mishkan, while the curtains themselves are the Mishkan. And at last: Whats the definition of the term Ohel(when referring to the Sanctuary). "He abandoned the Mishkan of Shilo, the tent (ohel) where He dwelled among people" (Tehillim 78:60). In this verse and in Sefer Vayikra, "ohel" is the general name for the whole building. More specifically, "ohel" refers to the goat skins that were spread over the curtains of the Mishkan: "You shall fashion curtains out of goatskins as a covering (ohel) over the Mishkan; you shall make eleven curtains" (26:7). I noticed that these terms are somewhat used interchangeably to refer to what we would call 'The Sanctuary' while sometimes they are used to refer to specific parts of the same 'Sanctuary'. So what exactly is what? And is there a common denomitor between the contrasts given for each case while using the same terminology?

In some places (like Mishlei 3:3 and 7:3) our hearts are compared to luchot, tablets, on which one should enscribe the words of HaShem. In another places our hearts should be circumcised (Devarim 10:16) which seems to be about cutting of our evil affections (Yirmiyahu 4:4) (see also Devarim 30:6), to remove wickedness. Yet again in other verses (like Ezekiel 11:19, 36:27) it says the heart of stone will be replaced by the heart of flesh: Rabbi Levi in the name of Rabbi Hama bar Hanina said: "G-d’s laws are called hukkim because they are engraved (hakukim) as a safeguard against the Yetzer Hara (the evil inclination)." Rabbi Levi elaborated: "This can be compared to an outpost threatened by brigands. What did the king do? He sent a guard to protect it. So, too, the Holy One Blessed be He said: The Torah is a rock and the Evil Inclination is a rock. The Torah (a harder rock) will defend against the Evil Inclination (a less hard rock) – ‘’I will remove the heart of stone from your body.” All of these seem to talk about our hearts, the words of Torah which should be on them, and the evil inclination which should be removed from them. So what I would like to know is: What's the difference, and what is the common denomitor, between a heart that needs to be engraved/written on, a heart that needs to be circumcised and a heart that needs to be transformed into a heart of flesh. And what should one learn from this?

What is the origin of the word “Amen”? Does it first appear in the Torah? Why do we say it after hearing a blessing? Thank you.

1. The Israelites ate manna during ALL 40 years that they wandered in the desert. Is that correct? 2. Did they also eat quail during ALL 40 years? 3. I found conflicting passages about quail. Exodus 16:1 On the fifteenth day of the second month after their departure from the land of Egypt, the Israelites started complaining. So G-d provided manna. Manna fell for them on the sixteenth of Iyar. Exodus 16:13 is the first time that quail is mentioned. Quail were provided at night. Was this provision of quail a one-time occurrence or every night? Numbers 11:18–20 seems to indicate that G-d provided quail for 30 days only until the Israelites were sick of eating it. At what point during the 40 years did this occur? Thanks.

Dear Rabbi, "Pareve" is a very common term. Has it always been this way, and when did it originate? Also, what is the source of the word? Thank you.

Hello I asked you: "according to biblical Hebrew or Hebrew grammar Does the pronominal suffixes in Isaiah 11:2-5 refers to (נֵ֖צֶר) in isaiah 11:1? (apart from any commentary) " And you answerd me: " The word “netzer” means shoot but it is referring to the Messiah. The verses that follow on after it are references to the Messiah which means that they are referring to the word “netzer”." Another question: Could you please tell me a little about this Hebrew structure, even in a sentence? For instance why is it that the Pronominal suffixes in (Isaiah 11:2-5) don't go back to(חֹ֖טֶר) in (Isaiah 11:1) and go back to(נֵ֖צֶר) ?