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?
Important Numbers
