1) Ch. 44, v. 20: "V'ochiv MEIS" - Earlier (42:13) they said "v'ho'echod EINENU." Why the change?
2) Ch. 45, v. 22: "U'l'Vinyomin nosan sholosh mei'os kesef" - The gemara Megilloh 16a explains why giving Binyomin five sets of clothing and his brothers only one each, did not kindle their jealousy, but what about the 300 "kesef" that only Binyomin received?
3) Ch. 45, v. 24: "Va'yomar a'leihem al tir'g'zu ba'do'rech" - Why didn't Yaakov give them the same advice before their descent to Egypt as Yoseif gave them now?
4) Ch. 46, v. 1: "LEi'lo'kei oviv Yitzchok" - Rashi quotes the M.R. 94:5 which says that we can derive from this that one has a greater responsibility to honour his father than his grandfather. What are the parameters of the greater and lesser responsibilities?
5) Ch. 47, v. 19: "Lomoh nomus gam admo'seinu" Why shall we die also our land How does land die?
1) Ch. 41, v. 1: "Omeid AL ha'y'ore" He is standing above the river Paroh dreamt that he was standing above the river. Why indeed did he dream that he was standing above the river?
2) Ch. 41, v. 32: "V'al hishonos hachalome el Paroh paamoyim ki nochone hadovor um'ma'heir hoElokim laasoso" And regarding the repetition of the dream to Paroh twice because it is ready .. and Hashem is hastening to do it Aren't "hishonos" and "paamayim" themselves repetitive and saying the same thing twice? Technically, when we say that something was "repeated" twice we are saying that it happened three times, thus exacerbating the difficulty.
3) Ch. 41, v. 45: "Tzofnas Paa'nei'ach" What is the literal translation of this name given to Yoseif?
4) Ch. 43, v. 34: "Va'yishtu va'yish'k'ru imo" And they drank and they became inebriated with him The brothers had not consumed any wine from the time they sold Yoseif. Why did they deviate from their behaviour now?
5) Ch. 44, v. 10: "Va'yomer gam attoh ch'divreichem ken hu" And he said also now according to your words it is so What is added with "gam attoh?" For the answers click here
1) Ch. 37, v. 15: "Leimore mah t'va'keish" Saying what do you seek The word "leimore" seems superfluous.
2) Ch. 37, v. 20: "V'nahargeihu" And we shall kill him There is an astounding medrash that adds, "And we will shorten grace after meals." What is the intention of this medrash?
3) Ch. 38, v. 25: "L'mi hacho'se'mes" To whom does the signet ring belong Even if we could identify the owner of the ring, how do we know that it was not lent to another person who gave it as a surety for payment for her services?
4) Ch. 39, v. 6: "Ki im ha'lechem asher hu ocheil va'y'hi Yoseif y'fei to'ar vi'fei mar'eh" Except the bread that he eats and Yoseif was pleasing of form and of appearance What is the connection between these two thoughts? Although Rashi connects this with Yoseif's being in a position of authority, it seems to be better placed at the end of verse 4.
5) Ch. 39, v. 12: "Va'yaazove bigdo b'yodoh" And he left his garment in her hand The Ramban asks, "Why did Yoseif leave such incriminating evidence in her hand? He surely could have overpowered her. Rabbeinu Bachyei answers that he did not want to overpower his master's wife. Others say that he left the scene of her seduction as soon as possible. Given the maxim that when one does what is proper he does not lose out, beyond the spiritual considerations just mentioned, what benefit did Yoseif have from leaving over the garment in her hand?
1) Ch. 32, v. 9: "V'hoyoh hamacha'neh hanishor lifleitoh" And the camp that will remain will escape How was Yaakov assured of this?
2) Ch. 32, v. 14: "Va'yikach min habo v'yodo minchoh l'Eisov" And he took that which came to his hand as an offering to his brother Eisov The words min habo vyodo require elucidation.
3) Ch. 32, v. 30: "Va'y'vo'rech oso" And he blessed him Who blessed whom?
4) Ch. 33, v. 15: "Atzigoh noh imcho min ho'om asher iti" May I please place with you some of the group that is with me This seems to be a brotherly gesture. What positive matter resulted from this for Eisov?
5) Ch. 34, v. 3: "B'Dinoh bas Yaakov" In Dinoh the daughter of Yaakov In verse 1 she is called bas Leah.
1) Ch. 28, v. 10: "Va'yeitzei Yaakov" And Yaakov left These words come on the heels of "al noshov lo l'ishoh," the last words of the previous parsha. What insights can we garnish from thus juxtaposition?
2) Ch. 28, v. 18: "Va'yitzoke shemen al roshoh" And he poured oil upon its top Since Elifaz relieved Yaakov of all his possessions how did he have oil?
3) Ch. 29, v. 26: "Lo yei'o'seh chein bimkomeinu lo'seis es ha'tz'iroh lifnei habchiroh" It is not done like this in our locality to give the younger ahead of the older These words seem to connote that somewhere else marrying an older sister is the practice. Where do we find this earlier?
4) Ch. 29, v. 27: "V'nitnoh l'cho gam es zose" And WE will give you also this one Why did Lovon express himself in the plural form, since he was the only one giving his daughter in marriage?
5) Ch. 30, v. 20: "Hapaam yiz'b'leini ishi" At this time my husband will make his primary residence with me Rashi explains that Leah said, Since I have given birth to as many sons as all the other wives combined, Yaakov will NOT make his main residence with anyone BESIDES me." Why does Rashi use a double negative, "lo" and "ella." Simply say, "Yaakov will make his primary residence only with me."
1) Ch. 25, v. 23: "Ul'ome mil'ome ye'emotz" And one nation over the other nation will dominate Rashi says that the two nations represented by Yaakov and Eisov cannot both be on top. When one elevates itself the other falls. Who is in control of this see-saw, Yaakov or Eisov?
2) Ch. 26, v. 18: "Va'yoshov Yitzchok va'yachpore" This verse relates that Yitzchok revitalized the wells that his father Avrohom's servants had dug, which were plugged up by the Plishtim after the death of Avrohom. Not only did Yitzchok remove the sand that was dumped into the wells, but also renamed the wells with the same names given by his father. This requires some explanation.
1) Why does the Torah tell us this at all?
2) Why would anyone in his right mind plug up a well, since potable drinking water and irrigation water are needed by all? (Rashi (Tosefta Sotoh 10:2) answers this.)
3) What is the significance of the names of the wells, let alone that Yitzchok insisted upon renaming them the same names that his father had given them?
4) What is meant by "Va'yoshov Yitzchok?" Did he then return?
3) Ch. 27, v. 13: "Ach shma b'koli v'leich kach li" Only hearken to my voice and go fetch for me Since Rivkoh was commanding Yaakov to do this and that," what did she add with her words "Ach shma b'koli?"
4) Ch. 27, v. 15: "Eisov bnoh haGODOL ...... Yaakov bnoh haKOTON" - Many explanations are offered for this verse pointing out that Eisov was Rivkoh's BIG son and Yaakov her SMALL son. The Psikta Rabosi 15:20 says that Eisov, the BIG one, calculates his dates by the BIG one, the sun, while Yaakov, the SMALL one, calculates his dates by the SMALL one, the moon. Why is this being pointed out here?
5) Ch. 27, v. 29: "V'yishtachavu l'cho bnei I'MECHO" - Rashi and Rashbam (M.R. 66:5) note that we find by Yehudoh's blessing "V'yishtachavu l'cho bnei OVICHO" (Breishis 49:8). They explain that since Yitzchok had only one wife he said "bnei I'MECHO," while Yaakov who had four wives said "bnei OVICHO." Tosfos Hasho'leim adds that Yitzchok would have also said "bnei OVICHO" to forewarn the possibility that he might take another wife and have children with her, but he knew that he would not take another wife. However, he wasn't sure that he would outlive Rivkoh, and if he were to die first there was the possibility that she would remarry and have more children. He therefore said "BNEI i'mecho," your mother's SONS in plural form. How was Yitzchok so sure that he would not take another wife?
1) Ch. 12, v. 2: "V'e'es'cho l'goy godol" - Meseches Sofrim (21:9) says that the great man among the giants is Avrohom, whose eating and drinking outweighed that of 74 men. This surely needs clarification.
2) Ch. 13, v. 7,8: "Va'y'hi RIV, al noh t'hi M'RIVOH" - Why does verse 7 use the term RIV, the male form for an argument, and verse 8 use the term M'RIVOH, the female form for an argument?
3) Ch.14, v. 13: "Vayovo hapolit va'ya'geid l'Avrom HO'IVRI" - Rashi says that Avrom was called an IVRI, which comes from the root word EIVER, a side. Avrom, who recognized that there was Hashem Who created the world and to Whom we are responsible, was on one side, while those who denied the existence of Hashem stood on the other side. Since Avrohom is mentioned in the Torah so many times, why is it that in this verse, and this verse only, is he given the appellation IVRI?
4) Ch. 14, v. 18: "U'Malki Tzedek melech Sholeim" - The story of the war of kings is recounted in this chapter, beginning with 14:1 up to this verse. The story continues again from verse 21 until its end in verse 24. Why is the meeting with Malki Tzedek interposed here?
5) Ch. 14, v. 18: "Lechem vo'yoyin" - Rashi says (M.R. 43:6) that by offering Avrom bread and wine, Malki Tzedek alluded to the flour-offerings and wine libations that Avrom's descendants would sacrifice to Hashem there (in Jerusalem). Since there are numerous other items offered as sacrifices, why did he specifically allude to these items only?
1) Ch. 6, v. 9: "B'dorosov" - Rashi says that some of our TEACHERS interpret this positively and others interpret this negatively. A) Why does Rashi skip the word TEACHERS when he says that some interpret our verse negatively? B) Why indeed does Rashi mention the negative interpretation at all?
2) Ch. 6, v. 16: "Tzohar" - Rashi offers two explanations, either a window or a stone which illuminated. Rashi earlier on "b'dorosov" (6:9) also offered two explanations. In both places they are the differing opinions of Rabbi Yochonon and Reish Lokish. Rabbi Yochanan interpreted "b'dorosov" in a negative manner and also says that "tzohar" is an illuminating stone. Reish Lakish interpreted "b'dorosov" in a positive manner and also says that "tzohar" is a window. How can we run their opinions in tandem?
3) Ch. 6, v. 18: "Kol asher bo'oretz yigvo" We know that this does not include fish. From where is this derived?
4) Ch. 7, v. 2: "Shivoh shivoh" - Why seven of the kosher species and only two of the non-kosher? Rashi answers that Hashem was indicating to Noach that he should use some of the kosher animals as a thanksgiving sacrifice upon exiting the ark safely. What other reason is there for this?
5) Ch. 9, v. 12,13: "Zose ose habris asher Ani NOSEIN, Es kashti NOSATI" Why the difference in tense?
1) Ch. 32, v. 2: "K's'irim alei deshe v'chirvivim a'lei eisev" What is the inner message of the specification of "deshe" and "eisev," which in the main both just mean grass?
2) Ch. 32, v. 6: "Am novol v'lo chochom" A nation that is despicable and is not wise Targum Onkelos translates these words as, "amo d'kabilu oreiso v'lo chakimu," a nation that has received the Torah and is not wise. How is the receiving of the Torah indicated in the most pejorative expression "novol"?
3) Ch. 32, v. 19: "Va'yar Hashem vayin'otz mi'ka'as BONOV U'V'NOSOV" Why does the verse spell out "sons and daughters" and not just say "sons," which is inclusive of daughters?
4) Ch. 32, v. 24: "M'zei ro'ov" Our verse relates numerous sufferings. To what do they correspond?
5) Ch. 32, v. 30: "Ki Tzurom m'chorom vaShem hisgirom" Why is the word "hisgirom" used? What is the message of their being "locked up?"
1) The only time we separate Nitzovim from Va'yeilech is when there is a Shabbos between Yom Kippur and Succos of the upcoming year. It would seem logical to always have Nitzovim and Va'yeilech joined as they total only seventy verses.
2) Ch. 29, v. 9: "A'tem nitzovim" The word normally used for "standing" is "omdim." However, our verse says "nitzovim."
3) Ch. 31, v. 9: "HaKohanim bnei Levi HANOSIM es arone bris Hashem" - Compare this verse with 31:25 where it says "haL'viim NOSEI arone bris Hashem."
4) Ch. 31, v. 19: "V'atoh kisvu lochem es haSHIROH hazos" - Why is the feminine form SHIROH used rather than the masculine form SHIR?
5) Ch. 31, v. 27: "Hein b'o'de'ni chai" - This is one of the ten "kal vo'chomers" in the Torah. If you were rebellious against Hashem during my life time, all the more so will you be rebellious after my death. The gemara Sanhedrin 37a relates that there were wayward people living in the neighbourhood of R' Zeira. When R' Zeira died, they repented, saying that as long as R' Zeira was alive his merits protected them against retribution. After his death, they discontinued their bad ways, fearing punishment from Heaven. According to this story, isn't Moshe's kal vo'chomer refuted? During Moshe's lifetime people might have been rebellious against Hashem, with the hope that Moshe's merit would save them. However, after his death, they may not sin for fear of retribution. Click here for the answers!
1) Ch. 26, v. 2: "V'samto ba'tenne" - The Rambam in hilchos Bikurim 2:15 writes that the Torah does not specify the amount required to be given for Bikurim. However, the Rabbis required a person to give 1/60th. Where in this parsha is this ration alluded?
2) Ch. 26, v. 7: "Va'yar Elokim es on'yeinu v'es amo'leinu v'es lachatzeinu" What are these three types of travail?
3) Ch. 26, v. 12: "Bashonoh hashlishis shnas hamaa'seir" Aren't the first and second years of the "shmitoh" cycle also years of "maa'seir?"
4) Ch. 27, v. 2,3: "V'hoyoh ba'yom asher taavru es haYardein vaha'keimoso l'cho avonim, V'chosavto a'lei'hen es kol divrei haTorah" Why at this juncture, upon entering Eretz Yisroel, was it necessary to rejuvenate the bnei Yisroel with the complete Torah being written upon stones?
5) Ch. 27, v. 15: "Orur ho'ish asher YAA'SEH fessel u'ma'seichoh" - Why is this admonition expressed in the future tense, YAA'SEH, while all the others are expressed in the present tense, "makleh" (v. 16), "masig" (v. 17), "mashgeh" (v. 18), etc.? Click here for the answers!
1) Ch. 21, v. 13: "Yerach yomim" - Why isnt the more common term for month, "chodesh," used here?
2) Ch. 21, v. 18: "Ben sorer u'moreh" - The mishnoh Sanhedrin 71a says that in reality the case of the rebellious son has never happened and will never take place. Numerous explanations have been given. What can you offer?
3) Ch. 21, v.18: "Ben sorer u'moreh" - Rashi says he is judged because of what he will do in the future. The gemara Sanhedrin 72a explains that once he gets hooked on this bad habit, he will steal to fund it. Eventually during a theft he will even kill. He is judged now because of that which will surely happen. If he's being judged because it is obvious he will commit murder, should he not get the death penalty of decapitation, sy'if - which is the punishment for an actual murder, rather than the stricter punishment of stoning, s'kiloh? Numerous answers have been given. Once again, what can you offer?
4) Ch. 21, v. 19: "V'sofsu vo oviv v'imo v'hotziu oso el ziknei irO v'el shaar m'komo" - Why does the Torah express the parents' bringing their rebellious son to the court as "and they shall grab onto him" and take him? As well, why is it necessary to bring their son specifically to the elders of HIS city and to the gate of HIS place?
5) Ch. 22, v. 10: "Lo sacharosh b'shor u'vachamor yachdov" What moral lesson can we derive from this prohibition?
1) Ch. 16, v. 18: "B'chol sh'o'recho" Why does the Torah require that we set up courts in so many places?
2) Ch. 16, v. 19: "Ki hashochad y'a'veir einei chachomim vi'sa'leif divrei tzadikim" - What are these two negative results, "blinding the eyes of wise men and distorting the words of righteous men," that arise from accepting a bribe?
3) Ch. 16, v. 20: "Tzedek Tzedek Tirdof L'maan Tich'yeh V'yorashto Es Ho'oretz" Why are specific these two benefits the result of "tzedek tzedek tirdof?"
4) Ch. 17, v. 1: "Lo sizbach laShem shor vo'seh asher yi'h'yeh vo moom" Why does this prohibition come on the heels of the laws of appointing judges and setting up courts?
5) Ch. 18, v. 22: "Asher y'da'beir hanovi b'sheim Hashem v'lo yi'h'yeh hadovor" - As per the gemara Shabbos 55a, if someone claims to have heard a prophecy from Hashem that is detrimental and it does not come to fruition, this is no proof of a false prophet. Perhaps the decree has been retracted by virtue of repentance (see Rashbam). However, when a person claims that he has received a prophecy for the good and it does not come to fruition, this is a clear indication that he is a false prophet and the end of this verse, "Lo sogur mi'menu" should be applied to him. Where is there an indication in our verse that this rule only applies to a positive prophecy?
1) Ch. 11, v. 26: "Asher TISH'M'U...Im Lo Sish'm'u V'SARTEM." - Why does the blessing come as a result of only listening, and the curse comes for not listening plus turning away from the path?
2) Ch. 12, v. 14: "Bamokome asher yivchar Hashem b'achad shvo'techo" - In verse 5 it says "mikol shivteichem." Rashi (Sifri 12:9) answers this by saying that although the location of the future Beis Hamikdosh was bought from Aravnoh haYevusi with money collected from all the tribes, but the actual location of the future Beis Hamikdosh was in the boundary of the land allotment of the tribe of Binyomin. Why is this expressed as belonging to all tribes in verse 5, and as belonging to one tribe in our verse?
3) Ch. 14, v. 8: "V'es Hachazir" - The Medrash explains that the pig is called a chazir, because in the future, it will return to a state of kashrus (yachazor l'kashruso). One of the thirteen principles of faith of the Rambam is that the Torah will never change, so how can this be?
4) Ch. 15, v. 4,11: "Efes Ki Lo Yih'yeh V'cho Evyon, Ki Lo Yechdal Evyon Mikerev Ho'oretz" - There shall not be a poor man among you, There will never cease to be poor people within the land - The gemara Taanis 21a relates the story of Reb Yochanan and Ilfa who were both learning in Yeshiva. Their financial situation became grave. Reb Yochanan suggested to Ilfa that they leave the Yeshiva and pursue a livelihood, so as to fulfill the dictum of "Efes."
As they wandered in pursuit of a livelihood, the weather became extremely hot, and they sought refuge in the shadow of the desolate remains of a building. Reb Yochanan was aroused from his mid-day sleep by a heavenly voice which said, "They are forsaking pursuit of eternal life and are pursuing temporal life. Let us throw this wall down upon them and kill them." A second voice responded, "Although they are deserving of such a fate, let us not do it, because one of them is destined to a great position."
When Ilfa arose, Rebbi Yochanan asked him if he had heard any voices. Ilfa responded in the negative. Rebbi Yochanan realized that this was a clear sign that the message was for himself, and that if he were to return to the Yeshiva, he would be appointed the Rosh Yeshiva. He told Ilfa that he had changed his mind and that he was returning to Yeshiva, and in spite of his dire financial situation, he quoted the second verse, "Ki Lo Yechdal." Indeed, Rebbi Yochanan returned and shortly afterwards became Rosh Yeshiva. Ilfa continued to pursue a livelihood and yet, was such an outstanding Talmudic scholar, that he claimed he could find from a Mishnoh or a Breisa, the source of any halacha.
The obvious question is: How could Rebbi Yochanan quote one verse and act one way, and then quote another verse and act in the opposite manner. The verses aren't contradictory, as mentioned in Rashi from the medrash, but how could Rebbi Yochanan apply one and then just turn around and apply the other?
5) Ch. 16, v. 15: "V'ho'yiso ach somei'ach" We find the term "simchoh" mentioned three times relating to the Yom Tov of Sukos, 16:14, "V'somachto b'chagecho," 16:15, V'hoyiso ach somayach," and Vayikra 23:40, "V'somachto lifnei Hashem Elokecho." In reference to Shavuos, simchoh is only mentioned once, 16:11, "V'somachto lifnei Hashem Elokecho." In regard to Pesach, the term simchoh is not used at all. Why?
ANSWERS:
#1
The Ponim Yofos answers with the rule (gemara Kedushin 40a) that Hashem joins a good thought with good action, so good thought alone deserves a reward. However, a thought to do an aveira is not considered an aveira until it is acted upon. Hence, the curse will only come with "V'sartem," when it is followed by an action.
#2
Although according to Rashi the following is not an answer, on a simple level following the explanation of Rashi (Sifri 12:18,19) on verse 5, it is discussing the temporary Sanctuary of Shiloh. Verse 11 and our verse discuss the Beis Hamikdosh. The rulings of Shiloh include that of Nov and Givon as well, although there are some minor differences. These three places are located in the land portions of more than one tribe, hence "MIkol shivteichem," from among all your tribes, although not all. Our verse discusses the Beis Hamikdosh, located in the land portion of Binyomin only. (The Mikdosh compound, "azoroh," was partially located on the land apportionment of Yehudoh as well, but the Beis Hamikdosh was totally in the portion of Binyomin.)
#3
The Chasam Sofer answers that since the Torah gives a reason for its non-kosher status, i.e. "although it has split hooves, it does not chew its cud," when in the future, the pig will be given a different nature and will chew its cud, it will become kosher.
#4
Perhaps, we can see from here that in any given situation, it is possible to cite from Torah sources, support and defense of even diametrically opposing courses of action. It requires integrity and a lack of bias to apply the appropriate Torah source, i.e. , An affluent person, upon being approached for a donation for a Ben Torah, should not apply the dictum of "Pas B'melach Tochal," (Pirkei Ovos 6:4) but should apply the dictum, "Who are the kings? The Rabonon," and therefore donate handsomely. Conversely, the Ben Torah should not apply, "Who are the kings? The Rabonon," and expect to live luxuriously, but should apply "Pas B'melach Tochal."
Rebbi Yochanan merited to be given Divine guidance in his situation. We mere mortals, who are limited in knowledge and far from objective, need guidance from our Gedolei Torah. We should not take upon ourselves important decisions based upon our biased applications of the words of our sages.
#5
The Daas Z'keinim asks this and answers that at the time of Pesach, neither grain nor fruit has been harvested, so there is no simchoh yet. At the time of Sh'vuos, the grain has been harvested, but has not yet been dried out, and the fruit has not been harvested, so there is one measure and expression of simchoh. At the time of Sukos, the grain has been harvested and dried so it can be stored, and the fruit has been harvested as well. Hence, there are three measures and expressions of simchoh.
1) Ch. 3, v. 26: "Va'yisa'beir Hashem bi l'maanchem" And Hashem was angered in me because of you Rashi on Dvorim 1:1 says that since Moshe was admonishing the bnei Yisroel he spoke in a covert manner, only mentioning the places where the bnei Yisroel sinned, rather than overtly spelling out their sins. We find in our parsha from this verse onwards that Moshe very clearly stated their sins.
2) Ch. 4, v. 2: "V'lo sig'r'u mi'menu lishmor es mitzvos Hashem" And do not diminish from it to safeguard the precepts of Hashem Lishmor sounds like a continuum of the previous words. Should not the verse have said tishmor?
3) Ch. 5, v. 25: "Heitivu kol asher di'beiru" They have done good with all they have spoken They said that they were afraid to hear more from Hashem and asked Moshe to relate the rest of the Commandments, as related in the previous verse. Why indeed is this good? Wouldnt it be better if they heard directly from Hashem?
4) Ch. 6, v. 6: "Al l'vo'vecho" Upon your heart Should the verse not have said "bilvo'vecho," in your heart?
5) Ch. 7, v. 3: "Vlo sis'cha'tein bom" And you shall not enter into marriage with them Does this prohibition apply even after they convert?
1) Ch. 1, v. 17: "Lo soguru mipnei ish" - Fear not a man - This is a warning for a judge to not fear a threatening litigant. When may a judge bow out because he fears one of the litigants?
2) Ch. 1, v. 17: "Vhadovor asher yiksheh mi'kem takrivun ei'lai ushmativ" - And the matter that will be difficult for you you should bring to my attention and I will hear it out - Rashi (Sifri) says that because of Moshes stating that he is capable of handling even the most difficult of cases the ruling of the inheritance of the daughters of Tzelofchod alluded him. The gemara Sanhedrin likewise says that Moshe was punished for this. The gemara then asks, "Why say that Moshe was haughty? He did not say 'V'ashmi'achem,' I will surely respond. He only said 'ushmativ,' I will hear it out. If I don't know the ruling, I will have to be taught." The gemara therefore concludes that it was in the merit of the daughters of Tzelofchod that the rulings of inheritance came through them.
At first glance this gemara seems to disagree with Rashi (Sifri). How can we reconcile this?
3) Ch. 1, v. 37: "Biglalchem" Because of you Although we are in the middle of words of rebuke, how can we interpret these words to be positive and beneficial?
4) Ch. 2, v. 17: "Va'y'da'beir Hashem ei'lai leimore" Rashi d.h. "Va'y'hi/Va'y'da'beir" writes that it is only after the people mentioned in verse 16 died that Hashem communicated with Moshe with a caring expression, "va'y'da'beir.' From the time of sending the spies until their death the bnei Yisroel were reproved, and in turn the expression of communication with Moshe was also one of reproach, "va'yomer."
Rashi himself says the exact opposite on Bmidbar 12:1 in d.h. "Vat'da'beir." He says that "dibur" is a harsh expression, as in "di'ber ho'ish adonei ho'oretz itonu koshos" (Breishis 42:30), while "amiroh" is a soft expression, as in "va'yomar al noh achai to'rei'u" (Breishis 19:7).
5) Ch. 2, v. 27: "Ba'derech ba'derech eileich" On the path on the path I will go Why the repetition?
1) Ch. 33, v. 1: "Eileh massei vnei Yisroel" These are the travels of the bnei Yisroel Why mention where they went in the desert?
2) Ch. 33, v. 4: "Uveiloheihem ossoh Hashem shfotim" And in their gods Hashem carried out punishment Why of all the happenings that took place when the bnei Yisroel left Egypt is this mentioned?
3) Ch. 33, v. 7: "Va'yisu va'yoshov" And THEY traveled and HE returned Why the change from plural to singular?
4) Ch. 33, v. 9: "Va'yisu miMoroh va'yovo'u Eilimoh" And they traveled from Moroh and they came to Eilim The verse does not say the common "vayisu mi va'yachanu b " Why?
5) Ch. 35, v. 25: "V'heishivu oso ho'eidoh el ir mikloto asher nos shomoh" And the court congregation shall return him to the city of his refuge to which he has escaped Although there is a total of 48 cities in which one can take refuge, the Torah insists that he be sent back to the same city.
ANSWERS:
#1
1) To show Hashem's kindness, that they didnt wander from place to place after only a short respite (Rashi)
2) To show the greatness of the bnei Yisroel who wandered from place to place at the beck and call of Hashem and that this was a sufficient merit for them to enter Eretz Yisroel (Sforno)
3) To know exactly the path they took until they entered Eretz Yisroel so that we know how to avoid the prohibition of returning to Egypt, which is limited to returning on the exact path that they took after leaving Egypt (commentators on Dvorim 17:16)
4) To show us that the bnei Yisroel made many stops and we will realize that at each place in the desolate desert they neutralized the negative powers that are inherent to an uninhabitable place. (Ohr Hachaim Hakodosh based on the Holy Zohar Shmos page 157a)
5) To show us that they came to many new places, which were no doubt replete with poisonous snakes and scorpions, and yet the bnei Yisroel were protected (Pirush Yonoson)
6) To let the world know that the bnei Yisroel were sustained in food and drink in a truly miraculous manner Had the verses not let us know that they traveled to areas deep in the desert, one might have thought that they skirted inhabited areas and always had food and drink close at hand. (Rambam Moreh N'vuchim 3:50 brought in Ramban)
7) The names teach us that Hashem's guiding them to each place was in response to their spiritual level. If they were on their way upward, He sent them to more a comfortable location, as indicated by positive names, i.e. "Miskoh" (sweet) and "Har Shefer" (mountain of beauty). If they fell spiritually, Hashem sent them to a very inhospitable place, i.e. "Charodoh" (trembling), Dofkoh (banging), and "Moroh" (bitter). (Rabbeinu Bachyei)
8) To teach us what we can expect before the final redemption It will resemble the exodus from Egypt and many bnei Yisroel will travel in the same desert, as indicated in Yechezkeil 20. (Rabbeinu Bachyei)
9) To teach us that although we will go through extreme trials and tribulations before the final redemption, it will surely come, just as the bnei Yisroel traveled to many inhospitable places before they entered Eretz Yisroel (Tzror Hamor)
10) To teach us that as much as we believe that we grasp the meaning of the Torah, it is still beyond our comprehension, just as we dont know the necessity of including the many locations in the desert that the bnei Yisroel traversed (Tzror Hamor)
11) The 42 stations in the desert allude to Hashem's Holy Name of 42 letters. We therefore do not break up the reading of the mention of these 42 places (see Mogein Avrohom O.Ch. 428:21). (Tzror Hamor)
12) So that if a person comes to any of these locations he should make the blessing "Boruch she'ossoh laavoseinu nes bamokome ha'zeh" (Minchoh Vluloh)
#2
Toldos Yitzchok answers that the Egyptians bewailed their dead first-born all night and only in the morning, when they engaged themselves in their burial, did they become aware of the smiting of their gods. This is because when the dead bodies were brought to the cemeteries, they first noticed this. The Egyptian gods were placed at the cemeteries.
Although this explains why this was not recorded in parshas Bo, at the time of the smiting of the first-born and the idols, nevertheless, why wasnt it mentioned in the beginning of parshas Bshalach, where the verse says, "uvnei Yisroel yotzim byod romoh"?
#3
1) When they came back to pi hachiros they did so in unity, with a united heart, totally trusting Moshe. (Baal Haturim)
2) They followed Hashem's direction of travel. It is as if Hashem went there. (Yalkut Med'r'shei Teimon)
3) The cloud of glory went there. (Abarbanel)
There were seven clouds, so why is this in the single form?
4) It is the practice of the verses to begin in plural and end in singular. (Rabbeinu Myuchos)
Even though Rabbeinu Myuchos offers this novel insight, it seems to be problematic right here, as the verse does not end in the singular form. It goes on to say "va'yachaNU lifnei Migdol.
#4
This is because they had no intention to encamp in Eilim. It was only after there miraculously appeared 12 wellsprings and 70 date trees that they decided to stop there. (Baal Haturim)
#5
This is because we are discussing a person who killed, and as required, he immediately seeks refuge in one of these cities. He is taken to court, under guard, to be judged if his act was intentional or accidental. When he is judged to have acted unintentionally, he goes back to a city of refuge. The Torah insists that he go back to the same city so that he clear himself of the mistaken thought that he killed intentionally. If he were to go to another city of refuge, people in the earlier city of refuge might think that he was found guilty of an intentional act. He must therefore go back to the same city and clear his name, saying that the court found him guilty only of an accidental act. (Ralbag)
1) Ch. 31, v. 3: "Heicholtzu" - Rashi says that although Moshe was aware of his imminent death after the completion of the war against Midyon, nevertheless, he proceeded with joy. How do we know this?
2) Ch. 31, v. 16: "Hein heinoh hoyu livnei Yisroel bidvar Bilom limsor maal" Behold they were for the bnei Yisroel through the word of Bilom to commit a betrayal Which word of Bilom caused them to betray Hashem?
3) Ch. 31, v. 23: Kashering the vessels captured in war - Why were these laws not taught earlier, in the wars against Sichon and Og?
4) Ch. 31, v. 28: "Echod nefesh meicha'meish mei'ose" One soul of five-hundred This was the ratio of the spoils given by those who were actually involved in the war who received half the spoils. Those who stayed home, who in total also received half the spoils gave one of fifty, "Umimachatzis bnei Yisroel tikach echod ochuz min hachamishim" (verse 30). What insights do you have for the 1/50th and 1/500th tithes?
5) Ch. 31, v. 49: "Avo'decho nossu es rosh anshei hamilchomoh ASHER B'YO'DEINU v'lo nifkad mi'menu ish" - The words "asher b'yo'deinu" seem superfluous.
1) Ch. 25, v. 11: "Pinchos ben Elozor ben Aharon haKohein" - The Holy Zohar says that Pinchos was so frightened upon entering the room where Zimri was sinning, fearing being killed by Zimri's fellow tribesmen, that his soul left him. Hashem revived him by placing the souls of both Nodov and Avihu into him. When these souls of Kohanim entered him, he became a Kohein. This is alluded to in our verse. Pinchos the son of Elozor and also the son of Aharon, as he was now a reincarnation of Nodov and Avihu, "haKohein," is now a Kohein. What is the connection between Pinchos and his uncles that should bring their souls into him?
2) Ch. 26, v. 59: "Asher yoldoh OSOH l'Levi" - The Daas Z'keinim says Osoh was Levi's wife's name. Why should the Torah point out Levi's wife's name? No other wife of any of the bnei Yaakov is mentioned.
3) Ch. 27, v. 3: Vhu lo hoyoh badas Korach And he wasnt in the congregation of Korach How is this germane to their claim?
4) Ch. 27, v. 3: "Ovinu meis bamidbor v'hu lo hoyoh ...... ba'adas Korach u'vonim lo hoyu lo" - The information given by the daughters of Tzelofchod seems to not be orderly. Seemingly, it should have said that their father died and had no sons, and only afterwards mention that he was not part of the Korach uprising.
5) Ch. 27, v. 15: "Va'y'da'beir Moshe el Hashem LEIMORE" - This is one of 4 places where the Torah uses the word "leimore" when Moshe spoke to Hashem. Rashi on Bmidbar 12:13 brings in the name of Rabbi Elozor ben Azarioh that in these four places Moshe asked Hashem for a response.
1) Shmos 6:12 - Moshe asked Hashem if He will personally redeem the bnei Yisroel from Egypt.
2) Bmidbar 12:13 - Moshe asked Hashem if He will cure Miriam.
3) Our verse 27:15 - Moshe asked Hashem if He would appoint a new leader after Moshe's demise.
4) Dvorim 3:23 - Moshe asked Hashem if He would permit Moshe to enter Eretz Yisroel.
Why wasn't a fifth place mentioned? Shmos 17:4 says, "Va'yitzak Moshe el Hashem LEIMORE, 'Mah e'esseh lo'om ha'zeh.'"
1) Ch. 22, v. 2: "Va'yar Bolok" And Bolok saw Did he actually see, or did he hear what Yisroel did to the Emorites?
2) Ch. 22, v. 3: "Va'yogor Moav" And Moav trembled Why was Moav afraid of the bnei Yisroel? Weren't the bnei Yisroel commanded to not wage war with Moav, "al totzar es Moav" (Dvorim 2:9)? As well, why does our verse only introduce Bolok by name, without mentioning that he was the king of Moav, and even when telling us this new information later, in verse 4, why does the verse state that he was the king of Moav "at that time?"
3) Ch. 23, v. 23: "Ki lo nachash b'Yaakov v'lo kessem b'Yisroel" Because there is no sooth saying in Yaakov and no occult act in Yisroel What is "nachash" and what is kessem?
4) Ch. 23, v. 24: "K'lovi v'chaari" As a lion What is the difference between an "ari" and a "lovi?"
5) Ch. 24, v. 23: "Oy mi yichyeh misumo Keil" Woe who will survive from His placing Keil When translated literally, these words are difficult to comprehend.
Important Numbers
