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 Perhaps the decree has been retracted by virtue of repentance (see Rashbam).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?
Important Numbers
