"Tipol aleihem eimasa ... mikdash Hashem konenu yadecha" "Fall upon them fear ...the sanctuary of Hashem your hands establish." If we would have conquered the land of Israel peacefully, just as the Girgash left because of the fear that fell upon them, we would have merited to have the temple built right away. Just as David did not merit to build the temple since he had killed in battle, even though it was sanctioned by the Sanhedrin (this is the meaning of the verse that David was "admoni" -ruddy, because of his blood shed, but "im yefei eynayim" -beautiful eyes" since the Sanhedrin are the "eyes" of the congregation. Teshuva 1 of Chasam Sofer al haTorah Im kemo hagirgashi az mikdash Im lav 400 years Mitzvah of makeh. Knanim built them but a bayis chadash you might want to rely in emunah and Hashem. Ki yipol hanofel, sombody else chayav might full and you would be a gram Teshuva 1 Chasam Sofer al Hatorah
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Kayin killed hevel because of the putrescence of the snake left in Chava's womb from the sin, so her children were in the likeness of the snake. Thus, by the birth of Shet it says, that he bore, "in his likeness and image". Implying that up until that point Chava was birthing was not in the image of Adam. -perush Yosef me'Shushan
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Why do you need a command to build a fence around your roof? Seemingly the Mitzvah of Makeh is just common sense. Certainly the Knanim built them. However, for this reason the Torah stresses this mitzvah for a new house, a "bayis chadash". You might want to rely in emunah and Hashem, that Hashem will protect you and building it may even show, in your mind, a lack of faith. However, it is possible that someone who does not merit Divine protection (a "nofel") will fall from it. "Ki yipol hanofel". In this case you would be an indirect cause by not building the fence. Teshuva 1 Chasam Sofer al Hatorah
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According to Lazei Rashi "Yasmin" in Arabic means Violet, not Jasmine Sanhedrin brings the two opinions of what dudaim are as, yavruchin and sibsuch or sviski. Rashi mentiones how Unklos translates it as yavruchin but mentions that it's not explained what they are. Yalkut shimoni brings a different tana for the second opinion that it's "meyshan" According to medrash raba the smell of the dudayim is the fragrance of the Torah study from yisachar and zevulun who were born from this who had a partnership in Torah study. (See etz yosef) However in shir hashirim Rashi says that dudayim are fig blossoms, like in the nevuah of yirmiya, that had two "dudayei te'enim" one good, presumably with a good smell, and one bad, presumably with a bad smell. Targum yonason in shir hashirim calls them "balsemon" maybe balsam? Metzudos holds that it's the smell of mitzvos in the otherwise lackluster plant, representing the ...