1) Ch. 6, v. 12: "Vaani aral s'fosoyim" And I have clogged lips Rashi explains that in response to Moshe's attempting to excuse himself for being reluctant to be Hashem's spokesman to Paroh because of his speech impairment, Hashem advised him that Aharon would accompany him and be the actual spokesman. If so, why was Moshe needed at all? Why not have Aharon do the task all on his own?
2) Ch. 6, v. 26: "Hu Aharon uMoshe" They are Aharon and Moshe Rashi explains the reversal of order in the next verse. Their order is interchangeable because they are equal. This is difficult to comprehend because one of the 13 tenets of our faith is that Moshe is unique among all the prophets, not only in his generation and the previous ones, but for all further generations as well.
3) Ch. 7, v. 17: "V'nehefchu l'dom" And they will change into blood We are well acquainted with the order of the plagues, "dom, tzfardei'a, kinim," etc. However, we find a different order in T'hilim 105. How are we to resolve this?
4) Ch. 8, v. 20: "Tishocheis ho'oretz mipnei ho'orove" The earth WAS destroyed by the mixture of animals Literally, "tishocheis" means "it WILL be destroyed," as there is no "Vov hamha'peich" here. Nevertheless, Rashi says that it means past tense, although he gives no explanation for this. How can we explain this word in context to be in the future tense?
5) Ch. 9, v. 26: "Rak b'eretz Goshen asher shom bnei Yisroel lo hoyoh borod" Only in Goshen where the bnei Yisroel were present there was no hail If a ben Yisroel was outside Goshen would it hail upon him?
1) Ch. 1, v. 15: "Va'yomer melech Mitzrayim" And the king of Egypt said Why until now were the harsh edicts expressed in the plural form, "va'yosimu, v'chaasher y'anu, va'yaavidu, va'y'mor'ru," and now in the singular?
2) Ch. 2, v. 1: "Va'yeilech ish" And a man went Why doesn't the verse simply say "Va'yikach ish mi'beis Levi?"
3) Ch. 2, v. 6: "Vatomer mi'yaldei hoIvrim zeh" How did she know?
4) Ch. 2, v. 23: "Vataal shavosom el hoElokim" And their cry rose up to Elokim The next verse goes on to say that Elokim heard their entreaty. It is obvious that well before the king of Egypt contracted a skin affliction they were hard at prayer as well. Our verse is telling us that it was just now that their prayers had an affect. Why now all of a sudden?
5) Ch. 4, v. 8: "V'he'eminu l'kole ho'ose ho'acharone" And they will believe the calling of the last sign The next verse goes on to offer a third sign if the first two are not sufficiently convincing. If so, why does our verse call the penultimate sign "ho'acharone?"
1) Ch. 47, v. 28: "Sheva shonim v'arbo'im u'm'as shonoh" Seven years and forty and one-hundred years Rashi comments on the years of Soroh's life (Breishis 23:1) that her one-hundred years are compared to her twenty years, and her twenty years are compared to her seven years. This is because the word "years" is mentioned three times. Here we have the word "years" only twice. Taamo Dikro offers that it is left out once because there is no comparison of years to years for beauty for a man, as per the gemara K'subos 59. However, this seems problematic, as we find "years" by Avrohom three times, and a comparison of his being sinless by all three. If so, we are left with the question, "Why is the term years' only mentioned two times by Yaakov."
2) Ch. 47, v. 29: "V'osiso imodi chesed ve'emes al noh tik'b'reini b'Mitzroyim" And you shall do kindness and truth with me please do not bury me in Egypt Rashi explains that burial of a deceased is a kindness of truth, meaning that it is pure, as the one who involves himself in the burial of a deceased will not receive any reward, as the deceased cannot pay back the kindness. This is puzzling, as the mishnoh Sotoh 9b clearly states that as a reward for Yoseif's carrying out Yaakov's burial wishes, he was likewise rewarded with the merit of having Moshe take responsibility for his casket.
3) Ch. 47, v. 31: "Va'yishtachu Yisroel al rosh hamitoh" And Yisroel bowed while at the head of the bed Rashi explains Yaakov actions, meaning that after all he was the father, and yet we find him bowing to his son. Rashi answers with a folk saying, "Taala b'idnei sagid lei," A fox at his time (when he is in power, albeit that he is but a fox), nevertheless bow to him. In 48:2, when Yaakov is apprised of Yoseif's arrival it says, "Va'yis'chazeik Yisroel va'yeishev al hamitoh." There Rashi comments that even though Yoseif was his son, he nevertheless according him honour because one is required to accord kingship honour. Why here does Rashi explain it with the folk saying and in 48:2 with a ruling that one is to accord kingship honour?
4) Ch. 48, v. 20: "Y'simcho Elokim K'Ephraim v'chiMenasheh" May Elokim place you as Ephraim and Menasheh Why is the blessing to be like Ephraim and Menasheh rather than any two other tribes?
5) Ch. 49, v. 13: "Zevulun l'chof yamim yishkone" Zevulun will reside at the sea shore Rashi explains that the members of the tribe of Zevulun will be seafarers, bringing income that they will share with Yisochor. Rashi goes on to say that this is stated more clearly in Moshe's blessing in parshas V'zose Habrochoh. Zevulun receives a share in Yisochor's Torah studies, as he is his enabler. We have an axiom that "Hamvazveiz al y'vazveiz yoser michomesh" (gemara Ksuvos 67b), that one who dispenses money for tzedokoh should not expend more than a fifth of his income. Does this apply as well to being a supporter in a Yisochor-Zevulun arrangement?
1) Ch. 45, v. 17: "Zose asu taanu es b'irchem" Thus shall you do load your animals The words "zose asu" seems totally superfluous. "Do this" is usually a response to some reluctance on the other party's position or a counter offer to his plan. Here we see no reluctance and no previously offered alternative plan.
2) Ch. 46, v. 17: "Ulchu bo'u" And go come The word "bo'u" is problematic.
3) Ch. 46, v. 28: "V'es Yehudoh sholach l'fonov Goshnoh" And he sent Yehudoh ahead of him to Goshen Rashi says that Yehudoh was sent to establish a house of Torah study. If so, why not send either Shimon or Levi, who were destined to be Torah teachers?
4) Ch. 47, v. 8: "Kamoh y'mei shnei cha'yecho" How old are you What prompted this unusual question?
5) Ch. 47, v. 18: "Bashonoh hasheinis" In the second year Rashi says that this is the second year of the famine. Accordingly, the time line here is before Yaakov's descent to Egypt with his family and his meeting with Paroh, as is explained by Rashi in verse 13. In verse 18 Rashi says that once Yaakov descended to Egypt the famine came to an abrupt end. He bolsters this with the words of the Tosefta on the gemara Sotoh.
The obvious question that comes to mind is: Wouldn't the trust in Yoseif's interpretation of the dreams, that there would be 7 years of famine following the 7 years of abundance, be compromised?
The miracle of Chanukah was precipitated by Yehudis, the Maccabees' sister. One of the Greek tactics to destroy the Jews' connection to holiness was to have the Greek general deflower any Jewish bride on her wedding day. On her wedding day, Yehudis accused her brothers of doing nothing to defend her honor and subsequently (there are several stories about her) cut off the general's head and put it on a stake by the walls of Jerusalem. When the Syrian Greek army saw their commander's head on a stick, they fled.
The Jewish concepts of purity (tahara) and holiness (kedusha) are perhaps the most crucial aspects of our identity as Jews and they have preserved us through the centuries. Make sure you are not sacrificing the purity of your marriage. Some examples to avoid:
1. talking excessively or flirtatiously with other men
2. dressing up to leave the house and shlepping around at home.
3. oversharing about your marriage to others (pick one mentor to get advice from)
4. displaying parts of your body for other men to see and admire.
In the merit of Yehudis and her bravery, women are instructed to sit by the menorah each night and not do any work, as a reward and a commemoration for our part in the miracle.
Special for Chanukah!
Tonight we begin the holiday of Chanukah, whose central theme is anti-assimilation. The Greeks did not want to annihilate us; they wanted to destroy our connection to our G-d and our Torah. The Maccabees fought back and encouraged their fellow Jews to remember that we are different-- our goal should not be to "melt" into the rest of the population. We have a special role to play in the world and this year when we light the menorah, we can focus on how we as individuals, and as Jews, can light up the world with holiness and goodness.
1) Ch. 41, v. 4: "Vatochalnoh haporos ro'ose hamar'eh v'dakose habosor eis sheva haporos" And the poor looking and emaciated cows ate the seven cows Verses 2 and 3 inform us that Paroh dreamt of 7 robust and 7 emaciated cows. Our verse begins by telling us that the poor looking and emaciated cows swallowed , without repeating their number, assuming that we would understand that it was 7 of the previous verse. Yet the verse goes on to say that they swallowed the SEVEN healthy looking and robust cows. Why repeat the number 7 by the healthy ones and not by the emaciated ones?
2) Ch. 41, v. 7: "V'hi'nei chalome" And behold a dream Why wasn't this said at the end of the dream of the cows as well, or at least say "chalomos" here? Why bother saying these words at all?
3) Ch. 41, v. 25: "Higid l'Pharoh" He related to Paroh Compare this with verse 28, where it says "heroh es Paroh."
4) Ch. 42, v. 7: "Mei'ayin bo'sem va'yomru mei'eretz K'naan lishbor ochel" From where have you come and they said from the land Canaan to purchase food Why did they offer information not requested of them?
5) Ch. 41, v. 56: "Va'yiftach Yoseif es kol asher bo'hem" And Yoseif opened all that contained in them Why did Yoseif display all that was in all the storage houses? He dispensed food for two years. Why wasn't it sufficient to open only what was needed on a daily basis?
If you convey to your husband that you believe in him, he will usually rise to your expectations. In contrast, if he feels nothing he does is ever good enough, he will stop trying to please you.
We learn from Akiva's wife Rachel the power of believing in and nurturing your husband. She recognized in this illiterate 40 year old man the potential to be the gadol ha'dor (greatest sage of the generation). She enabled him to learn, even at great sacrifice to herself, and he ended up becoming Rabbi Akiva.
When he introduced his thousands of students to his wife, he told them: "Everything I am, and everything you are, is due to her."
1) Ch. 37, v. 34: "Va'yisa'beil al b'no yomim rabim" And he mourned for his son many years Rashi explains that Yaakov mourned for the loss of Yoseif for 22 years, the same amount of time that he was away from his parents (save time spent in Yeshivas Eiver). Yitzchok told Yaakov to leave home to pursue finding a wife so why is this time counted against him?
2) Ch. 37, v. 35: "Va'yimo'ein l'hisnacheim" And he refused to console himself Rashi explains that although Hashem set into a person's psyche to forget the sorrow of the death of a loved one after the passing of a year (gemara P'sochim 54b), there is no consolation when the assumed deceased is actually alive (maseches Sofrim ch. #21). If so, why didn't Yaakov himself realize that Yoseif must still be alive?
3) Ch. 38, v. 14: "Va'teishev b'fesach einayim" And she sat at a road junction This is Rashi's interpretation. The reason that a road junction is called "pesach einayim" is because one has to open his eyes, i.e. pay special attention at a junction, so that he continues his trip on the proper path (Rabbeinu Menachem and Pirush al Targum Yonoson ben Uziel). If this is so, why in verse 21 do we only have "vo'einayim al ha'derech," without "pesach"?
4) Ch. 38, v. 25: "V'hee sholchoh el chomihoh" And she sent to her father-in-law Rashi (gemara Brochos 43b) says that Tomor did not simply say that Yehudoh impregnated her. Rather she only sent the payment, saying, "The man to whom these items belong is responsible for my pregnancy. If he admits it fine, and if not, let them burn me rather than my embarrassing him." From this we derive that it is preferable for a person to throw himself into a fiery cauldron rather than embarrassing his fellow man.
The Baal Haturim and Rabbi Yehudoh Chosid say that Yehudoh's words of the previous verse, "Hotziuhoh v'siso'reif," do not mean that she was to be burned to death, but rather, that a mark be made on her face with a burning brand, as a constant sign to her sin. If so, what is the proof that it is preferable to be burned to death, as that wasn't going to be her punishment? As well, how do we derive that it is preferable to "throw oneself" as she was not about to do this to herself, but rather, it would be done by others?
5) Ch. 39, v. 9: "V'chotosi lEilokim" And I will have sinned against Elokim Yoseif did not justify his refusal on moral grounds, i.e. adultery is a morally wrong act, or that he might be caught. He simply said that this was against Hashem's wishes. Why did he not say the former?
1) Ch. 32, v. 4: "Artzoh Sei'ir" To the land of Sei'ir How is it that Yaakov sent a message to Eisov who was in Sei'ir? In 36:6-8 we see that Eisov still resided in Canaan, and only left to Sei'ir a while after Yaakov's return because of their each having large flocks and limited grazing locally?
2) Ch. 32, v. 7: "Bonu el ochicho el Eisov" We have come to your brother Eisov Why doesn't the verse say that they also did Yaakov's bidding, namely to relate Yaakov's message of verses 5 and 6?
3) Ch. 32, v. 33: "Gid hanosheh" The dislocated organ Does the prohibition to consume "gid hanosheh" apply to a human "gid" as well? Targum Yonoson ben Uziel says "divira v'cheivosa," of a domesticated or undomesticated animal, seemingly excluding that of a human.
4) Ch. 33, v. 10: "Ro'isi fo'necho kirose pnei Elokim vatirzeini" I have seen your face as if viewing the face of Elokim and you have become appeased with me After many years of separation it would seem only decent that Yaakov should make strong eye contact with his brother. However, our Rabbis tell us, "Ossur l'hista'keil bifnei rosho," it is prohibited to stare into the face of a wicked person (gemara Megiloh 28a). Although there is a prohibition against "l'hista'keil bifnei rosho," this only means to not STARE at his face, but a glancing look is permitted, which is what Yaakov did.
Yaakov therefore excused himself for this by comparing looking at Eisov with having a vision of Elokim. The great sanctity does not allow one to stare at such a vision as per the gemara Yerushalmi Megiloh chapter #4, that we may not look upon the hands of Kohanim when they pronounce their priestly benediction because there is some level of "Sh'chinoh" present. Why indeed did Yaakov even bother to look at Eisov at all?
5) Ch. 34, v. 27: "Asher timu achosom" Which defiled their sister Why are all the residents of the city held responsible for Dinoh's being violated?
1) Ch. 28, v. 10: "Va'yeilech Choronoh" And he went to Choron At the end of the previous parsha (28:2) Yitzchok commanded Yaakov to go to Padan Arom. In verses 5 and 7 it says that he went to Padan Arom. If so, why does our verse say that he went to Choron?
2) Ch. 28, v. 11: "Va'yikach mei'avnei hamokome" And he took from the stones of that location Why didn't Yaakov have a pillow?
3) Ch. 28, v. 13: "Elokei Avrohom ovicho vEilokei Yitzchok" The G-d of your father Avrohom and the G-d of Yitzchok Although we have an axiom that grandchildren are considered like children, hence we could understand why Avrohom is called Yaakov's father (Rabbeinu Menachem), but it is most unusual to have the verse call Avrohom Yaakov's father and in the same breath mention Yitzchok without saying that he is Yaakov's father.
4) Ch. 28, v. 20: "Va'yidor Yaakov neder leimore" And Yaakov made a vow thus saying The Ohr Hachaim Hakodosh says that "leimore" teaches us that Yaakov did not make this vow in his heart only. He verbalized it, as otherwise it would not be binding. This is most puzzling, as based on the gemara Shvuos 26b, commentators derive that when the vow is made to sanctify something for the service of Hashem, even a thought to do so is binding. In verse 22 he sanctified a tenth of his property for Hashem.
5) Ch. 29, v. 14: "Va'yeishev imo chodesh yomim" And he resided with him a month of days Rashi comments that Lovon was willing to take Yaakov into his home because he was his relative, but it was not gratis. He had Yaakov work as a shepherd. In the middle of this Rashi says, "v'chein ossoh," and he did like this. Mahar"i Chalavoh explains that Rashi is telling us that Lovon kept his word.
What has Rashi accomplished in clarifying our verse by telling us this point of information?
1) Ch. 25, v. 21: "Vatahar Rivkoh ishto" And Rivkoh his wife conceived Earlier in this verse we have "l'nichach ishto" without Rivkoh's name mentioned, as it is obvious. If so, why is her name mentioned here?
2) Ch. 25, v. 24: "V'hi'nei somim b'vitnoh" And behold twins in her uterus "Hi'nei" is used where there is a surprise. Rivkoh was already advised that she was carrying twins, so what was the surprise?
3) Ch. 25, v. 26: "Vayikra shmo Yaakov" Rashi offers two opinions, either that his father Yitzchok gave him this name, or that Hashem gave him this name. Rabbeinu Chaim ben Paltiel says that we can only accept the opinion that Hashem gave Yaakov his name, as we find in 27:36, "Va'yomer hachi KORO shmo Yaakov " Eisov says to his father, "Has HE not called him Yaakov because he has tricked me twice." If Yitzchok gave Yaakov his name, Eisov would surely have said, "Hachi KOROSO shmo Yaakov," haven't YOU called him Yaakov. This seems like a daunting question, especially with Rashi's keeping with the straightforward explanation of the verses (see Rashi Breishis 3:8).
4) Ch. 25, v. 33: "Hishovoh li" Swear to me Why didn't this transaction take place without an oath?
5) Ch. 26, v. 1: "Milvad horo'ov horishon asher hoyoh bi'mei Avrohom" Besides the first famine that took place in the days of Avrohom It is now eighty years after the famine that took place in Avrohom's days. If so, what need is there to tell us that this was not one and the same as the earlier one?
Ch. 23, v. 1: "Mei'oh shonoh v'esrim shonoh v'sheva shonim" One-hundred years and twenty years and seven years Rashi comments that Soroh at the age of twenty had the beauty of a seven year old. Usually a twenty-year old woman is more attractive than a seven-year old child.
Ch. 23, v. 2: "Lispode l'Soroh v'livkosoh" To eulogize Soroh and to cry over her Why doesn't the verse mention that Avrohom came to bury her?
Ch. 23, v. 9: "M'oras hamachpeiloh" The double cave What is "hamachpeiloh?"
Ch. 23, v. 16: "Arba mei'os shekel kesef" Four-hundred silver shkolim Why doesn't the verse say "shiklei kesef" in the plural?
5) Ch. 24, v. 36: "Va'tei'led Soroh acharei ziknosoh" And Soroh gave birth after she was already in her old age What relevance does this have to the proposal?
1) Ch. 18, v. 2: "Shloshoh anoshim" Three men Rashi says that one of these three angels was sent to heal Avrohom. The gemara B.B. 16b quotes Rabbi Shimon bar Yochai, who says that Avrohom had a special stone that he wore on a necklace, which brought healing to anyone who would look at it. If so, why didn't he simply look at the stone?
2) Ch. 18, v. 8: "Va'yikach chemoh v'cholov u'ven habokor" And he took butter and milk and the young calf The gemara Yoma 38b says that Avrohom fulfilled the commandments of the Torah even before it was given, and even "eiruvei tavshilin." The question raised on this is why "eiruvei tavshilin" is singled out from among all the mitzvos.
3) Ch. 18, v. 21: "Eirdoh noh v'er'eh" I will now descend and I will see Rashi derives from this that when a judge is involved in ruling a possible death penalty, he must see the facts himself. This is most puzzling, as a judge may accept the words of witnesses and does not have to be an eye-witness.
4) Ch. 19, v. 25: "Va'yahafoch es he'orim ho'eil" And He overturned these cities We know that Hashem destroyed these communities by raining down fire, sulfur, and salt. Why was it necessary to also plow these cities under?
5) Ch. 20, v. 15: "Hi'nei artzi l'fo'necho batov b'ei'necho sheiv" Behold my land is available to you in the area that is best in your eyes reside Contrast this appeasing offer with Paroh's abrupt send-off, "Hi'nei ish't'cho kach vo'leich" Here is your wife take her and go (Breishis 12:19). Why the difference in behaviour?
Ch. 12, v. 2: "Ve'h'yei brochoh" And you will be the source of blessing Rashi explains that Hashem placed the power of blessing into Avrohom's hand. The M.R. says that when Avrohom attempted to sacrifice his son Yitzchok he had the status of a Kohein Godol. Where do we find that he was given this position?
Ch. 14, v. 14: "Shmonoh ossor ushlosh mei'os" Three-hundred and eighteen Rashi (gemara N'dorim 32a) says that this refers to Eliezer, Avrohom's slave, whose name has the numerical value of 318. This is a most difficult explanation of our verse, as the verse expresses itself in the plural form, "chanichOV, y'lidEI." This is especially puzzling in understanding Rashi, who has set out to explain the Torah in a straightforward "pshuto shel mikra" manner (Breishis 3:8).
Ch. 15, v. 5: "Usfore hakochovim ko yi'h'yeh za'recho" And count the stars so will be your descendants In what aspect are Avrohom's descendants compared to the stars?
Ch. 15, v. 8: "Ba'meh eida ki iroshenoh" With what will I know that I will inherit it Rashi offers two interpretations, either that Avrohom asked for a clear indication that this would be so, or that he simply asked for which merit he would inherit the land. The gemara N'dorim 32a says that Avrohom was punished for asking "ba'meh eida." According to the second explanation of Rashi why was he punished?
Ch. 15, v. 15: "Tiko'veir b'seivoh tovoh" You will be buried in a good old age Rashi (gemara B.B. 16b) says that included in this blessing is that Avrohom would not suffer the pain of seeing his grandson Eisov turn to a bad path. This is why Avrohom died five years earlier than he would have otherwise died. On the day of Avrohom's demise Eisov overtly turned away from Torah values. Why was it necessary to orchestrate an early death for Avrohom? Why didn't Hashem control Eisov for five more years and allow Avrohom to live out his full life?
1) Ch. 29, v. 18: "V'hoyoh b'shomo es divrei ho'oloh hazose v'hisboreich bilvovo leimore sholo-m yi'h'yeh li ki bishrirus libi eileich" And it will take place that when he hears the words of this admonition and he will be self-reassuring in his heart saying peace will be upon me even though I will go as my heart sees fit This seems most illogical. After hearing the searing admonition how could anyone think that he may do as he wishes and escape unscathed?
2) Ch. 30, v. 2: "V'shavto ad Hashem Elokecho" And you will return to Hashem your G-d At the end of verse 10 we find, "ki soshuv el Hashem Elokecho." Why the repetition?
3) Ch. 30, v. 15: "R'ei nosati l'fo'necho ha'yom es hachaim v'es hatov v'es hamo'ves v'es hora" See that I have placed before you today the life and the good and the death and the bad Rashi explains that these choices come in tandem. If you do that which is good you will have life and if you do the opposite you will receive the resultant negative. If so, why doesn't the verse mention TOV before CHAIM, and so on, since CHAIM is the result of choosing TOV?
4) Ch. 31, v. 2: "Ben mei'oh v'esrim shonoh onochi ha'yom" I am today 120 years old The Holy Zohar writes that when the Torah says "ha'yom" it means Rosh Hashonoh. We are hard-pressed to apply this here, as Moshe's death took place on the 7th of Ador.
5) Ch. 31, v. 9: "Va'yitnoh el haKohanim bnei Levi hanosim es arone bris Hashem v'el kol ziknei Yisroel" And he gave it to the Kohanim the sons of Levi who are carrying the Ark of the Covenant of Hashem and to all Yisroel's elders Why is it necessary to point out here that the Kohanim are descendants of Levi?
1) Ch. 21, v. 10: "Unsono Hashem Elokecho b'yo'decho v'shoviso shivyo" And Hashem your G-d will place him into your hand and you will capture his captive This seems to be double talk, as placing him into your hand means that you have captured him. Also, why is "unsono" in the singular? The enemy "who is captured" are numerous people.
2) Ch. 21, v. 21: "Bo'avonim" With StoneS Why the plural? By the killing of the blasphemer we have "bo'evven," in the singular.
3) Ch. 24, v. 22: "V'zocharto ki evved hoyiso b'eretz Mitzroyim al kein onochi m'tzavcho" And you shall remember that you were a slave in the land of Egypt therefore I command you" This is the reason given for the command given in the previous 2 verses, to leave over certain produce items in the field for the convert, the orphan, and the widow. Here the verse does not add on that "Hashem has redeemed you" as it does in verse 18. Why?
4) Ch. 25, v. 9: "V'choltzoh naalo mei'al raglo v'yorkoh b'fonov" And she shall remove his shoe from upon his foot and she shall spit in front of him "Chalitzoh" is a seemingly very strange ritual. What is most startling is the seemingly contradictory behaviour of the widow. She behaves as a most subservient maid servant by removing her brother-in-law's shoe and then spits onto the ground in front of him. How do we explain this?
5) Ch. 25, v. 14: "Eifoh v'eifoh" A measurement and a measurement This is the prohibition against having false weights in one's possession, even if they are not used in commerce. Our Rabbis say that the punishment for use of false weights is greater than that of illicit relations. This is difficult to comprehend. Some illicit relation sins even carry the death penalty. Why should using false weights be harsher?
1) Ch. 17, v. 1: "Asher yi'h'yeh vo moom" That will have a flaw Why doesn't the verse simply say "asher bo moom"?
2) Ch. 17, v. 1: "Lo sizbach laShem Elokecho shor vo'seh asher yi'h'yeh vo moom" Do not slaughter for Hashem your G-d an ox or a sheep that will have a blemish Although there is a paragraph space before and after this verse, each in the "s'sumoh" format, indicating that this verse gives us information that is somewhat independent, nevertheless, it is placed after two verses that deal with actions connected to idol worshipers customs and before six verse that deal with an idol worshiper. How does the prohibition against offering a blemished animal fit in?
3) Ch. 17, v. 4: "V'hugad l'cho v'shomato v'dorashto" And it will be told to you and you will hear and you shall investigate The word "v'shomato" seems to be superfluous, as one must hear the testimony to be able to judge.
4) Ch. 17, v. 6: "Al pi shnayim eidim o shloshoh eidim yumas ha'meis" Through the testimony of two or three witnesses shall the guilty person be put to death The gemara Makos 5b derives from these words that although the judgment can be carried through with only two witnesses, once three come and testify as one group, even if only one of them becomes disqualified, it negates the whole group. Why does the Torah tell us this specifically here, since there are numerous sins for which the Torah metes out capital punishment?
5) Ch. 21, v. 5: "V'nigshu haKohanim bnei Levi ki vom bochar Hashem Elokecho l'shorso ulvo'reich b'sheim Hashem v'al pi'hem yi'h'yeh kol riv v'chol noga" And the Kohanim the children of Levi should come close because Hashem your G-d has chosen them to serve Him and to bless in Hashem's Name and through their mouth shall be every disagreement and every skin blemish Why does the verse go to such length to tell us the services of the Kohanim, and why tell it to us here?
1) Ch. 11, v. 26: "R'ei" See This word is in the singular form, while "lifneichem" is in the plural.
2) Ch. 12, v. 2: "A'beid t'abdun es kol hamkomos asher ovdu shom hagoyim asher a'tem yorshim osom es elo'heihem" You shall surely lay waste to all the places that the nations served there that you will inherit their gods The difficulty in these words is especially accentuated when literally translated as above. The words "asher a'tem yorshim osom" seems out of place, and would better be placed after "elo'heihem," and would then read, "You shall surely lay waste to all the places that the nations served their gods there that you will inherit."
3) Ch. 12, v. 5: "Losum es shmo shom" To place His Name there Why does the verse stress the placing of "His NAME" rather than "His sanctity" or the like?
4) Ch. 12, v. 7: "Usmachtem b'chole mishlach yedchem attem uvo'teichem asher bei'rach'cho Hashem Elokecho" And you shall rejoice in all your hands' efforts you and your household that Hashem your G-d has blessed you It seems that if "attem uvo'teichem" would have appeared immediately after "usmachtem" the verse would flow better. Rabbeinu Myuchos indeed says that this is a "mikra m'soros," meaning that we should switch around these words to understand it in a simple manner. How can we explain these words in a manner that needs no repositioning of words?
5) Ch. 12, v. 29: "Shmor v'shomato" Safeguard and you will hear How is one to safeguard a mitzvoh that he has not yet heard?
1) Ch. 7, v. 12,13: "V'hoyoh eikev tish'm'un, U'veirach pri bit'n'cho u'fri admo'secho" And it will be as a result of your listening, And He will bless the fruit of your womb and the fruit of your land The gemara Mo'eid Koton 28 says that one's success in having children, a livelihood, and life, are not dependent upon one's merits, but rather, on "mazel." Don't our verses seem to say otherwise, that when one follows Hashem's dictates he will be blessed with these matters?
2) Ch. 7, v. 15: "V'heisir Hashem mimcho kol choli v'chol madvei Mitzrayim horo'im asher yodato lo y'simom boch" And Hashem will remove from you all sickness and all bad afflictions of Egypt which you have known He will not place in you If you will not have these sicknesses what need is there to remove them?
3) Ch. 7, v. 15: "Kol choli v'chol madvei" All sickness and all afflictions What is the difference between these two words?
4) Ch. 8, v. 1: "Kol hamitzvoh asher onochi m'tzavcho l'maan tichyun" Every mitzvoh that I command you so that you may live The verse begins in the single form "m'tzavchO" and ends in the plural, "tichyUN."
5) Ch. 10, v. 21: "Asher ro'u ei'necho" Which your eyes have seen The main point is that Hashem has done great wonders. What is added with saying that you witnessed this with your eyes?
Important Numbers
