1) Ch. 13, v. 3: "Roshei bnei Yisroel heimoh" – What meaning can be put into these words besides the simple meaning that they were tribal heads?
2) Ch. 15, v. 32: "Eitzim" – Wood – Tosfos on the gemara B.B. 119b d.h. "afilu" brings in the name of the medrash that Tz'lofchod, the Shabbos desecrator, had a noble intention. Is there any indication for this in the words of the verses describing this incident?
3) Ch. 15, v. 34: "Va'yanichu oso bamishmor" - The Ram"o in O.Ch. #339:4 says that we may not incarcerate a person on Shabbos Kodesh. We see from our verse that the Shabbos transgressor was incarcerated on Shabbos.
4) Ch. 15, v. 37-41: PARSHAS TZITZIS - The Daas Z'keinim and the Rosh both cite a medrash that asks why the parsha of tzitzis is placed immediately after the parsha of Tzelofchod. The medrash relates that Moshe said to Hashem, "You have given the bnei Yisroel a mitzvoh of wearing tefillin. It serves as a reminder to fulfill all of the Torah's mitzvos, as is written, "l'maan ti'h'yeh Toras Hashem b'fichoh" (Shmos 13:9). However, You have forbidden wearing tefillin on Shabbos (gemara M'nochos 36b). Had Tzelofchod been allowed to wear tefillin on Shabbos he would have remembered to not desecrate it." Hashem responded that He would now give a new mitzvoh of wearing tzitzis which would be a constant reminder to fulfill all the Torah's mitzvos, as is written, "u'r'i'sem oso u'z'chartem es kol mitzvos Hashem" (15:39). This mitzvoh would apply to Shabbos as well. Why isn’t Shabbos alone a sufficient reminder to do all of Hashem's mitzvos? It is called a sign, just as tefillin are.
5) Ch. 15, v. 39: "V'ho'yoh lochem l'tzitzis" - The Ibn Ezra writes that it is more important for a person to wear tzitzis when he is not praying than during prayers. The tzitzis remind a person of all the mitzvos of the Torah, "u'r'i'sem oso u'z'chartem es kol mitzvos Hashem," and during prayer it is very unlikely for a person to sin. However, when he goes about his daily activities there is a much greater likelihood that he will sin, so he should wear his tzitzis all day. Why does the Ibn Ezra wait until the third mention of tzitzis to make this comment and is there any indication for his comment in the verses themselves?
Important Numbers
