1996/5756
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?