1) Ch. 16, v. 4: "Va'yishma Moshe va'yipole al ponov" What did falling on his face accomplish?
2) Ch. 16, v. 32: "Vatiftach ho'oretz es PI'HOH" - The gemara Sanhedrin 37b says that from the time the earth opened its mouth to absorb the blood of Hevel (Breishis 4:11), it has never opened again. The difficulty from the earth opening to swallow Korach is obvious.
3) Ch. 16, v. 32: "V'eis kol horchush" And all the possessions Why were all of Korachs possessions swallowed by the earth?
4) Ch. 17, v. 3: "Tzipuy lamizbei'ach" Cladding for the altar The Chizkuni writes that the cladding was specifically a copper roof for the altar. As Rashi explains, the altar was a four-walled box that was open on top and was filled with sand each time the Mishkon was relocated. Now a copper top was added, either being a separate plate, hinged, or perhaps permanently fixed, and from now on a sand mound was first piled up and the five-paneled altar was slipped onto the sand mound. This was to be a memorial, a remembrance of what happened. How is using the copper pans for a cover a fitting memorial?
5) Ch. 18, v. 13: "Bikurei kol asher b'artzom" The first produce of ALL that is from their land These words are most puzzling. The mitzvoh of tithing the first produce is limited to only seven species.
1) Ch. 13, v. 22: "Va'yovo ad Chevron" And he came until Chevron Rashi explains that Ko'leiv actually came to the burial site of our Patriarchs and prayed there. If so, why does the verse only mention that he came to the city?
2) Ch. 13, v. 23: "Va'yich'r'su mishom z'moroh va'yiso'uhu vamote bishnoyim" And they cut from there a branch and they carried it with the stave by two people Why the change from "z'moroh" to "mote?"
3) Ch. 13, v. 32: "Va'yotziu dibas ho'oretz" And they expressed negative words about the land Hadn't they already spoken negatively earlier in verses 28 and 29? Why didn't they say the words of our verse in one go? Also, why did they wait to voice their strongest concerns until now?
4) Ch. 14, v. 8: "Im chofeitz bonu Hashem" If Hashem wants us There are numerous words that can be used to express that Hashem favours us, "rotzeh, oheiv, itonu," etc. Why is the word "chofeitz" used here?
5) Ch. 14, v. 9: "Ki lachmeinu heim" Because they are our bread Why were the inhabitants of the land called "bread?"
1) Ch. 8, v. 4: "V'zeh maa'sei ha'manorah" And this is the making of the menorah Rashi says that Moshe had difficulty in creating the menorah. Since Hashem had already shown him a vision of a fiery menorah, why couldn't he replicate it?
2) Ch. 9, v. 1: "Bachodesh horishon" In the first month Rashi says that the first chapter in this book of Bmidbar took place chronologically earlier. This teaches us the rule of "Ein mukdam um'uchar baTorah." Rashi then asks, "V'lomoh lo posach b'zu." Rabbi Yisroel Salanter asks that this seems to be a contradiction within Rashi. He just said that there need not be a chronological order, so why does he ask "Why was this parsha not said at the beginning of sefer B'midbar?" He answers that "v'lomoh" is not "and why," but rather, it is an abbreviation, "Ulfi Medrash Hagodoh," and is a new interpretation. How can we explain this Rashi without tampering with "v'lomoh?"
3) Ch. 9, v. 14: "V'chi yogur itchem ger v'ossoh Fesach" If there will reside among you a convert and he will offer a Paschal sacrifice If a person converts to Judaism after Pesach but before Pesach Sheini, should he bring a Paschal offering on Pesach Sheini?
4) Ch. 11, v. 6: "Ein kole" There is nothing Literally these words are translated as "nothing everything." How can we explain these words in their pristine translation?
5) Ch. 12, v. 3: "V'ho'ish Moshe onov m'ode mikole ho'odom asher al pnei ho'adomoh" And the man Moshe was exceedingly humble more so than any person on the face of the earth Moshe was the greatest prophet who ever lived, and whoever would be a prophet in the future, obviously knew of his own greatness. If so, how could he be so humble?
1) Ch. 5, v. 6: "Ish o ishoh ki yaasu" A man or a woman when they will do Since the verse says "o," or, shouldnt the verse have followed through with the singular "yaa'seh"?
2) Ch. 5, v. 8: "V'im ein lo'ish go'eil l'hoshiv ho'oshom eilov" - Rashi says, "When the thief who swore falsely relents and admits that he has sinned." What is Rashi pointing out that is not apparent in the verse itself?
3) Ch. 5, v. 15: "V'heivi es ishto el haKohein" And he shall bring his wife to the Kohein Rashi (gemara Brochos 63a) in verse 12 writes that the parsha of the suspect wife is placed after the parsha of giving the Kohanim their due tithing to teach us that if a person retains that which is due the Kohein, he will end up coming to the Kohein against his will, with his wayward wife in tow. What is the connection?
4) Ch. 5, v. 31: "V'nikoh ho'ish mei'ovone" And the man shall be cleansed of sin It is only the woman who is under suspicion, so of what sin is her husband cleansed?
5) Ch. 7, v. 48,54: "Ba'yom hashvii nosi livnei Efroyim, Ba'yom hashmini nosi livnei Menasheh" On the seventh day the tribal head for Efrayim, On the eighth day the tribal head for Menasheh The medrash relates that Hashem told Yoseif, "You did not commit adultery. I swear that in this merit your sons Efrayim and Menasheh will bring offerings one after the other." What is the connection?
1) Ch. 1, v. 2: B'mispar sheimos" With a count of names We are pursuing a census, a population count. Numerous explanations abound for the addition of the word "sheimos." What insight do you have into "sheimos" which makes it an integral part of the actual population count?
2) Ch. 1, v. 4: "Ish rosh lveis avosov" A man who is head to the household of his ancestors What information does this add to the previous words "ish ish lama'teh?"
3) Ch. 1, v. 37: "L'ma'tei Vinyomin chamishoh ushloshim elef v'arba mei'os" To the tribe of Binyomin thirty-five-thousand and four-hundred Compare this with the census of the tribe of Don in verse 39, 62,700. This is most unusual, as Binyomin had ten sons, while Don had but one.
4) Ch. 1, v. 45,46: "Va'[yi'h'yu kol p'kudei vnei Yisroel, Va'yi'h'yu kol hapkudim" And the total of the count of the bnei Yisroel was, And the total of the count was These words seem repetitive, as the verse could have combined this and simply said that the total count of the bnei Yisroel to their families from the age of 20 years and above was 603,550.
5) Ch. 3, v. 39: "Shna'yim v'esrim o'lef" Twenty-two thousand Rashi (gemara B'choros 5a) asks that when we add the totals of the Levite families we have 22,300, not 22,000. He answers that since the Torah discusses the Levites being a redemption for the first-born, we must say that there were 300 Levite first-born as well, and their ability to redeem a first-born is used up by redeeming themselves.
This seems to not be very conclusive. Why not say that they cannot self-redeem, and that there were only 150 Levite first-born who were redeemed by another 150 regular Levites, and this is how we account for the missing 300 Levites?
For the answers, click here!
1) Ch. 25, v. 9,10: "B'yom hakippurim, V'shavtem ish el achuzoso v'ish el mishpachto toshuvu" What conection is there between Yom Kippur and the emancipation of slaves?
2) Ch. 25, v. 36: "Al tikach mei'ito neshech v'sarbis" - The Targum Yerushalmi at the beginning of parshas B'shalach (we do not have this in our text) says that when the prophet Yechezkel resurrected the dry bones in the valley of Dora, there was one person who was not resurrected because he lent money and collected interest on it. Why was he punished to not be resurrected? The people Yechezkel resurrected were of the tribe of Efrayim, who left Egypt 30 years earlier than the exodus. If so, they were not bnei Yisroel, as they were killed by the Plishtim before the bnei Yisroel received the Torah. A non-Jew is not prohibited from collecting interest.
3) Ch. 25, v. 37: "Es kas'p'cho lo SI'TEIN lo b'neshech" - Shouldn't the verse say "lo SALVEH lo b'neshech" since a loan is taking place rather than a cash grant?
BCHUKOSAI
4) Ch. 26, v. 4: "V'nosati gishmeichem b'itom" - The M.R. 35:8 derives from "V'nosati" that Hashem personally will cause it to rain and will not send rain through an intermediary. The M.R. (gemara Taanis 23a) goes on to say that we derive from the word "b'itom" that the rain will fall at a convenient time, on the night of Shabbos. How are these two thoughts connected?
5) Ch. 26, v. 42: "V'zocharti brisi Yaakov" And I will remember My covenant with Yaakov This verse, one of comfort, seems totally out of place in the middle of this lengthy admonishment.
1) Ch. 21, v. 7: "Ishoh zonoh vachaloloh lo yikochu v'ishoh grushoh mei'ishoh" A woman who is either a zonoh or a desecrated and a woman who is divorced from her husband When the Torah lists the women who are prohibited to a Kohein Godol the order of these three women is reversed, "ugrushoh vachaloloh zonoh." Why?
2) Ch. 21, v. 9: "Es ovihoh hee m'cha'le'les" Her father she profanes Why is all the blame placed on the father, and none of it on her mother?
3) Ch. 22, v. 27: "Shor o kesev o eiz" - Why is an ox mentioned first of all the animals which are acceptable as a korbon?
4) Ch. 24, v. 10: "Va'yeitzei ben ishoh Yis'r'eilis" And the son of an Israelite woman went out Rashi (M.R. 32:3) asks, "From where did he leave?" Rashi answers that he left from the previous parsha of the 12 showbreads. He ridiculed the statement in verse 8 that fresh bread is offered once a week only, on Shabbos. He mockingly asked, "Does a king eat freshly baked warm bread daily, or week old bread?" Although this is insolence of the highest order, why is it called blasphemy?
5) Ch. 24, v. 22: "Mishpat echod yi'h'yeh lochem ka'geir ko'ezroch" One law there shall be for you the same for the convert the same for the citizen Verse 10 begins the tale of the blasphemer. It ends with verse 23, where the Torah relates that he was put to death. It is most unusual for the Torah to interrupt this with the laws of injuring and killing of people and animals. Although commentators explain this, for example: Hashem told Moshe that he who blasphemes Hashem is put to death, and hand-in-hand with this was told that Hashem likewise respects the bnei Yisroel and if they are either injured or killed retribution is likewise extracted, be it the death penalty or monetary payment, but it would seem that it would suffice to state this in a separate parsha, immediately following ours, to show the connection. Why is killing and injuring plunked down right here, without even a dividing parsha space, and a mere one verse before the completion of the blasphemer story? For the answers, click here.
1) Ch. 16, v. 22: "Eretz g'zeiroh" What is the meaning of "g'zeiroh" here?
2) Ch. 17, v. 13: "Chayoh o ofe asher yei'ocheil v'shofach es domo v'chisohu be'ofor" An undomesticated animal or a bird that may be eaten and he spilled its blood and he shall cover it with earth Why does this law apply only to "chayoh" and "ofe," but not to "b'heimoh," a domesticated animal?
3) Ch. 18, v. 18: "V'ishoh el achosoh lo sikoch" And a woman to her sister shall you not take Why doesn't the verse straightforwardly state, "V'achos ish't'cho lo sikach," and the sister of your wife you shall not take?
KDOSHIM
4) Ch. 19, v. 10: "Le'oni v'la'geir taazove osom" For the poor man and the convert shall you leave them The next verse begins with "Lo signovu." What is the connection between these two mitzvos?
5) Ch. 19, v. 17: "Lo sisno es ochicho bilvo'vecho" Do not hate your brother in your heart When dealing with your brother all the Torah requires of you is to not hate him in your heart. Yet, the next verse demands more of you when dealing with your friend, "v'ohavto l'rei'acho komocho." You are required to actually love him. Regarding your relationship with a judge or tribal leader, the Torah seems to require the least, Elohim lo s'ka'leil v'nosi v'amcho lo so'ore," do not denigrate a judge and a tribal leader you shall not curse. Why does the Torah give us four distinct levels of behaviour towards these four different of people?
1) Ch. 12, v. 3: "Uva'yom hashmini yimole" And on the eighth day he shall circumcise The mishnoh Megiloh 20b lists the mitzvos that may be done any time of the day, and it omits the mitzvoh of miloh. Although miloh may be done any time of the day the mishnoh knowingly omitted it so that we not surmise that it is just fine to do the mitzvoh even late into the day. How can this explanation suffice, as there are other mitzvos listed in the mishnoh that should also be done at the first opportunity in the day?
2) Ch. 12, v. 3: "Uva'yom hashmini yimole" And on the eighth day he shall circumcise Sh.O. Y.D. 265:12 says that we have the custom to make a festive meal on the day of a circumcision. What sources are there for having a festive meal on the occasion of a circumcision?
3) Ch. 12, v. 4: "Bidmei tohoroh" In blood of purity What rational is there for this blood, which leaves the body from the same location as menstruation blood, to be non-defiling?
METZORA
4) Ch. 14, v. 3: "Nirpa nega hatzoraas min hatzorua" The skin affliction has been healed from the leprous person The words "min hatzorua" seem to be superfluous as it is obvious that it is the afflicted person who was healed.
5) Ch. 15, v. 2: "Vaamartem a'leihem" And you shall say to them This is a most unusual expression. We usually find, "V'omarto a'leihem," in the singular form. Although Aharon is included in the previous verse, we know that it means that Moshe should tell Aharon. If so, why here are both commanded to pass on this information?
1) Ch. 9, v. 7: "Krav el hamizbei'ach" - Rashi says that Aharon was embarrassed and afraid to come to the altar and officiate. Moshe responded, "Why are you embarrassed? 'L'KACH nivcharto,' - For THIS you were chosen." What is "for THIS?"
2) Ch. 10, v. 20: "Va'yishma Moshe va'yitav b'einov" - The M.R. 13:1 says that Moshe had an announcement proclaimed throughout the encampment that he was mistaken and his brother Aharon taught him the correct halacha. Why was it necessary to do this? Since the mistake took place among Moshe and Aharon and his sons would it not have been sufficient to state that he was mistaken to Aharon and his sons only?
3) Ch. 11, v. 7: "V'es hachazir" - Rabbeinu Bachyei says that the word chazir indicates a return, that the pig will become kosher in the future. If this is so, why does chazir become nullified if mixed into 60 or more equal volumes of permissible food? We have a rule that "dovor she'yeish lo matirin afilu b'elef lo botil."
4) Ch. 11, v.16: "Bas ha'yaanoh" - Why is the BAS mentioned?
5) Ch. 11, v. 42: "Kol ho'leich al goch*O*n - Rashi says that this refers to a snake (Toras Kohanim 11:163) which is "ho'leich shoch v'no'feil al MAYOV." Why did Rashi wait with his explanation of "GOCHON" for here and not explain it earlier in Breishis 3:14 on the words "al G'CHONCHO seileich.' Also, why didn't Rashi use a more accurate word, "BITNO," which means belly, rather than "MAYOV," which literally means intestines and not belly?
1) Ch. 6, v. 2: "Tzav es Aharon" Command Aharon This is the first command about the sacrificial service where Aharon is mentioned. No offering or service in the previous parsha mentioned Aharon. What important lesson can be culled from Aharons being mentioned by name for this particular task?
2) Ch. 6, v. 6: "Lo sei'o'feh chometz" It shall not be baked leavened The only exception to this rule is the two breads brought on Shovuos. They are chometz. What is the rationale for this exception?
3) Ch. 6, v. 13: "Zeh korban Aharon uvonov b'yom himoshach oso" this is the offering of Aharon and his sons on the day of his anointment Every Kohein must bring a meal offering, called "minchas chavitin," on the day of his inauguration. The Kohein Godol brings this offering every day, and it is offered half in the morning and half in the afternoon. Why does the Torah require of him to do this daily?
4) Ch. 7, v. 2: "Yish'chatu es ho'oshom" They shall slaughter the guilt-offering Rashi says that this refers to a guilt-offering of the "tzibur." This is most puzzling, as the gemara T'muroh 14a says that we find no "oshom shel tzibur."
5) Ch. 7, v. 10: "V'chol minchoh vluloh vashemen vacha'reivoh l'chol bnei Aharon ti'h'yeh" And every minchoh that is mixed with oil and a dry one shall be for all the sons of Aharon Why are these two particular types of meal offering given to all Kohanim for consumption rather than being limited to the Kohein who processes them?
1) Ch. 1, v. 1: "Vayikra" And He called Rashi (Medrash Tanchuma) says that this word indicates a calling of love. Rashi also says that we should not think that Hashem called to Moshe not only when relating more of the Torah, but also for informing him of leaving paragraph spacing, blank spaces. What important message can we derive from this?
2) Ch. 1, v. 9: "V'kirbo uchro'ov yirchatz" And its innards and its legs you shall wash We do not find this command by chatos, oshom, or shlomim. Why?
3) Ch. 1, v. 15: "Es rosho" Its head The mishnoh Zvochim 64b explains that the requirement to separate the head of the bird from its body only applies to an "oloh" offering and not a "chatos" offering, where the verse says "lo yavdil" (verse 17). Why this difference?
4) Ch. 2, v. 10: "Kodesh kodoshim" Holy of holies Every "minchoh" offering has the exalted status of "kodshei kodoshim,' and a non-Kohein has no part in its consumption. Why is every minchoh given this status?
5) Ch. 5, v. 1: "Im lo yagid v'nosso avono" If he will not testify then he will bear his sin Rashi explains that this is a situation of a person asking his friend to come to his aid by testifying in his favour, for example his friend was witness to a loan that he gave and the recipient is denying that it ever took place.
The word LO in our verse is spelled in an unusual manner, Lamed-Vov-Alef, while almost everywhere else it is spelled without the letter Vov. Why?
1) Ch. 35, v. 1,4: "Kol adas Yisroel" Were donations accepted from the "eirev rav" for the Mishkon?
2) Ch. 35, v. 2: "Sheishes yomim ...... u'va'yom hashvii yi'h'yeh lochem kodesh," v. 5: "K'chu mei'itchem trumoh" - Here the Torah first mentions Shabbos and then the building of the Mishkon, the reverse order of parshas Ki Siso, where Shabbos is mentioned after the command to build the Mishkon (31:13).
3) Ch. 39, v. 25: "Va'yitnu es hapaamonim b'soch horimonim b'soch horimonim" How were the bells and pomegranates placed on the hem of garment?
4) Ch. 39, v. 28: "V'es paa'rei hamigbo'ose" What is "paa'rei?"
5) Ch. 39, v. 32: "Vatheichel kol avodas haMishkon" And all the work of the Mishkon was complete The work was completed near the end of the month Kislev. However, the assembly took place on the 1st day of Nison. Why the 3 month wait?
1) Ch. 30, v. 23: "B'somim ROSH" How shall we translate "rosh?"
2) Ch. 32, v. 6: "1) Va'yaalu olos, 2) Va'yagishu shlomim, 3) Va'yeishev ho'om le'echol v'shoso, 4) Va'yokumu l'tzacheik" What human frailty is so poignantly shown in these words?
3) Ch. 32, 12: "Shuv meicharone a'pecho v'hino'cheim al horo'oh l'a'mecho" - Why do we add "Hashem Elokei Yisroel" to the beginning of these words in our Monday and Thursday "tachanun" prayers?
4) Ch. 32, v. 34: "U'v'yom pokdi u'fokadti" - The M.R. says that when Moshe heard this verse, he added to his defence of the bnei Yisroel, "Lomoh Hashem yeche'reh apcho." What is the connection?
5) Ch. 34, v. 27: "Ksov l'cho es hadvorim ho'ei'leh" - Rashi says that the words "es hadvorim ho'ei'leh," - specifically these words - and no more, are Hashem's response to Moshe's request to write not only the written Torah but to include the future verbal Torah as interpreted by our Sages as part and parcel of the written Torah. Why indeed was Hashem against having the verbal Torah written? For
the answers, click here.
1) Ch. 27, v. 20: "Shemen ZAYIS zoch" From where was the olive oil sourced, given that they were in a desert?
2) Ch. 28, v. 4: "Choshen v'eifode" A breastplate and an apron In 25:7, 35:9, and 35:27 the "eifode" is mentioned before the "choshen." Why the change of order?
3) Ch. 28, v. 15: "Choshen" What is the word source for "choshen?"
4) Ch. 28, v. 32: "Lo yiko'rei'a" It shall not be ripped Does this mean to make it in a manner that it would not readily rip or is this a prohibition?
5) Ch. 28, v. 33: "Ufaamonei zohov bsochom soviv" And golden bells in them all around What does "b'sochom" mean, that the golden bells should be placed in an alternating manner between the cloth pomegranates or that they be placed inside them? For the answers, click here.
1) Ch. 25, v. 3: "Zohov voCHESEF u'n'choshes" - Rashi says that although all other materials mentioned came as a voluntary donation, the silver that was used to create the base sockets for the wall beams was obligatory and was a set amount for each person (35:25,26). He ends by saying that silver donations were used for making vessels of service. The Sifsei Chachomim says that Rashi added this comment so that we can say that there was silver given as a voluntary donation.
The Rambam in Sefer Hamitzvos #20 and #33 says that there is a mitzvoh to donate materials for vessels of gold, silver, etc., not only for the items mentioned in this parsha but also for OTHER VESSELS, "v'zulosom." To what does this refer?
2) Ch. 25, v. 10: "Vossu arone" - Why was there no Holy Ark in the second Beis Hamikdosh. Even though the original orone and its contents were sequestered, why not build an orone as is required for the Mikdosh even though there will be no "luchos" inside?
3) Ch. 25, v. 15: "B'tabose ho'oronee yi'h'yu habadim lo yosuru mi'menu" - The gemara Yoma 72a says that we derive from our verse that if one removes the poles from the Holy Ark he has transgressed a negative precept and is lashed. This is mentioned in the Rambam hilchos klei hamikdosh 2:13. If one has transgressed this prohibition is it a one time sin or is it ongoing until the poles are back in place?
4) Ch. 25, v. 21: "V'nosato es hakaporres ...... v'el ho'orone ti'tein es ho'eidus" - The Ibn Ezra says that this means "Place the lid onto the Holy Ark AFTER you have fulfilled 'v'el ho'orone ti'tein.'" Rashi says that this has already been taught in verse 16. Our verse teaches that it is not permitted to place the lid onto the orone before placing the "luchos" into the orone first. What need is there for this command? It is physically impossible to first place the lid on top and then put in the "luchos."
5) Ch. 26. v. 26, 28: "V'ossiso v'richim ...... chamishoh, V'habriach hatichon ...... min hakotzeh el hakotzeh" What were these five poles and where were they placed? How does your answer/s impact on understanding, V'habriach hatichon ...... min hakotzeh el hakotzeh?"
1) Ch. 21, v. 1: "V'ei'leh hamishpotim" And these are the rulings The Holy Zohar writes that the laws of monetary matters embody the secrets of reincarnation of souls, "sode gilgul." What is the connection?
2) Ch. 21, v. 6: "V'rotza adonov es ozno" And his master shall pierce his ear Rashi explains that the ear that heard on Har Sinai that one should not steal, and in spite of this the person stole, deserves to be pierced. If so, why not have it pierced when the person is sold into servitude rather than 7 years later?
3) Ch. 21, v. 11: "V'im shlosh ei'leh lo yaa'seh loh" And if he does not do any of these three things for her Rashi says that this means that he neither took her for himself, nor for his son, nor did he accept a pro-rated reduced redemption price for her emancipation. How does Rashi know that this does not refer to the three responsibilities enumerated in the previous verse after she was taken as a wife?
4) Ch. 21, v. 19: "V'nikoh hama'keh" And the assailant is cleared The previous verse tells us that if the injured person dies, his assailant is put to death. Our verse says that if the injured person is on the mend the assailant is cleared. This cannot mean that he is cleared of the death penalty, as there is no need to tell us this, as we would know on our own that if murder was not committed there is no death penalty. Rather, "he is cleared" teaches us that the assailant is incarcerated and we wait to see what happens to the injured person (Rashi, Mechilta). When he is healed the assailant is "cleared," means he is let out of jail. Is jailing him just a way of assuring that he will not run away, or is it in and of itself a punishment?
5) Ch. 21, v. 26: "V'chi ya'keh ish es ein avdo v'shichasoh lachofshi y'shalchenu" And if a man will hit the eye of his servant and he will destroy it he should send him free Does this law apply if the servant was truly responsible for being hit, bringing it upon himself? For the answers, click here!
1) Ch. 18, v. 6: "Ani chosencho Yisro bo ei'lecho v'ish't'cho ushnei vo'nehoh imoh" Should not the verse have listed all the people and then said "bo ei'lecho?"
2) Ch. 18, v. 10: "Boruch Hashem asher hitzil es'chem miyad Mitzrayim u'miyad Paroh asher hitzil es ho'om" Who are "es'chem" and "ho'om," "mi'yad Mitzrayim" and "miyad Paroh?"
3) Ch. 18, v. 23: "Kol ho'om yovo v'SHOLO-M" Why wouldn't there have been "yovo v'sholo-m" before taking Yisro's advice?
4) Ch. 18, v. 27: "Va'y'shalach Moshe es chose'no" These words indicate that Moshe was the motivator for Yisro's departure. Based on the opinion that this took place before the giving of the Torah, why didn't he suggest to Yisro to stay on for this most momentous event?
5) Ch. 19, v. 11: "V'hoyu n'chonim la'yom hashlishi" Is there a specific preparation that the bnei Yisroel were commanded to do beyond not cohabiting?
1) Ch. 14, v. 9: "Kol sus" Every horse On the words in Shir Hashirim 1:9, "L'susosi b'richvei Pharoh dimisich ra'yosi" to a female horse with the chariots of Paroh I have likened you my friend the Holy Zohar writes that the male horses saw a vision of female horses and this spurred them on to travel forward. Some interpret this to mean that an image appeared in front of the horses in Yam Suf, and this appealing vision caused them to run into the Yam. Shaa'rei Aharon explains this to mean that Paroh harnessed female horses to the front of his chariots and males behind. Upon seeing the female horses the male horses became stimulated and indicated this with certain sounds. The females, who were in no mood for such activities while in the middle of military duty, ran forward in an attempt to get away. This propelled the chariots forward at an amazing speed. When they came upon the bnei Yisroel, Paroh strategically switched their positions, placing the males in front, as they are stronger, readying for combat.
All of this is good and fine. However, how does it explain the words in Shir Hashirim, comparing the bnei Yisroel, Hashem's friend, to female horses that pulled Paroh's chariot?
2) Ch. 14, v. 30: "MEIS al sfas ha'yam" - Targum Yonoson ben Uziel translates "MEIS" as "dead and not dead." The verse clearly says meis so how does he translate it as dead and NOT dead?
3) Ch. 15, v. 21: "Sus v'rochvo" - If the bnos Yisroel sang the complete "shiroh," why are only these words written, and if they sang only these words, why did they sing only this excerpt of the full "shiroh?"
4) Ch. 15, v. 25: "Shom som lo chok u'mishpot" Rashi (gemara Sanhedrin 56b) says that Moshe taught them introductory lessons in the laws of Shabbos, "poroh adumoh," and monetary rulings. An introduction to Shabbos and monetary matters being taught at this point in time is understood, but why teach the bnei Yisroel laws of "poroh adumoh" since it would not be relevant until the Mishkon would be erected during their second year in the desert?
5) Ch. 16, v. 33: "Kach tzintze'nes achas v'sen shomoh m'l ho'omer mon l'doroseichem" Since the command to save a jar of manna is "l'doroseichem," for all generations, why don't those who list the 613 mitzvos include this precept?
1) Ch. 10, v. 25: "Gam atoh ti'tein b'yo'deinu z'vochim v'olose" Shouldn't Moshe have told Paroh that he would give them animals to sacrifice, "tzone u'vokor," rather than saying that he would give them "z'vochim v'olose," animals that were already sanctified as sacrifices?
2) Ch. 12, v. 9: "Al tochal mi'menu noh uvosheil mvushol" Why were so many restrictions placed on the manner of preparing the Pesach sacrifice?
3) Ch. 12, v. 26: "Ki yomru a'leichem b'neichem" - These verses, read on Seder night, are the text of the questions raised by the "ben horosho," the evil son. What indicates that it is the evil son who is talking?
4) Ch. 12, v. 26: "Mah ho'avodoh hazos lochem" What is added to this query with the word lochem besides that he is excluding himself, as is mentioned in the Hagodoh?
5) Ch. 12, v. 28: "Va'y'hi bachatzi ha'leiloh" -The Ibn Ezra interprets, "And it was the BEGINNING OF THE SECOND HALF of the night." Why didnt the Ibn Ezra translate these words as midnight, or not comment at all, as this is self-understood? for the answers, click here.
Important Numbers
