1) Ch. 5, v. 14: "V'hee nitmo'oh …… v'hee lo nitmo'oh" – Either she was defiled …… or she was not defiled – Why doesn't the verse simply say "v'lo noda im nitmo'oh,"– and it was not known if she was defiled?
2) Ch. 6, v. 5: "Kodosh yi'h'yeh" – He shall be holy – What level of sanctity does the nozir have?
3) Ch. 6, v. 5: "Ga'deil pera sar rosho" - We see that the nozir is not only prohibited to cut his hair, but that it is holy as well. What symbolic or ideological message is there in specifically having the hair holy?
4) Ch. 6, v. 7: "U'l'achoso" - The Torah gives us a list of relatives to whom the nozir may not defile himself. The mention of each additional relative teaches us that even when there is a more pressing need to avoid involvement with a burial, it is only for a person who has others to bury him that the nozir must remain "tohor," undefiled. However, for a dead person who has no one else to bury him, a "meis mitzvoh," he must defile himself (gemara Nozir 48b). "U'l'achoso" teaches us that he must defile himself to a "meis mitzvoh" even if he is a nozir who is on his way to perform a circumcision on his own son and also on the way to sacrifice his Paschal lamb.
On a simple level we might say that adding to the sanctity of being a nozir our Rabbis add on multiple other mitzvoh responsibilities that are pushed aside if he becomes defiled by virtue of the need to extrapolate something from the extra mention of relatives. However, here there is an allusion in the word “la’achoso” for circumcision and for "korban Pesach." What is it?
5) Ch. 7, v. 84: "ZOSE CHANUKAs hamizbei'ach b'yom himoshach oso." – This is the dedication of the altar on the day of its anointing – We call the last day of Chanukah "zose Chanukah," and the common understanding of this is because we read these words on the eighth day of Chanukah. This seems to be a very flimsy reason, as we don’t call other dates by some words that are read from the Torah on that day.
Important Numbers
