1) Ch. 21, v. 10: "Ki seitzei lamilchomoh al oi'vEcho unsonO Hashem Elokecho b'yo'decho v'shoviso shivyO" When you will go out to war against your ENEMIES and Hashem your G-d will give HIM into your hand and you will capture his CAPTIVE The verse begins with the plural form of enemies and continues with the singular.
2) Ch. 21, v. 12: "V'os'soh" And she shall let GROW This is Rashi's (Sifri) translation. Since this is inaction, why does the Torah express it as transitive?
3) Ch. 22, v. 2: "Vahasheivoso lo" And you shall return it to him When the Holy Admor of Satmar zt"l visited Jerusalem he was asked by a local doctor if the ruling of "v'rapo y'ra'peh" (Shmos 21:19), from which we derive that a doctor has permission to heal, requires of him to answer every call to heal. The Holy Rebbe responded, "This is clearly included in the mitzvoh of 'vahasheivoso lo.'" The next morning this response was publicized in a local shul. One upstart said, "What kind of answer is this? The verse quoted has nothing to do with the question!" What is the connection? Was this a whim of the Holy Rebbe or is it based in an earlier source?
4) Ch. 23, v. 4,5,6: "Lo yovo Amoni uMoavi bikhal Hashem, Vaasher sochar o'lecho es Bilom ben B'ore, V'lo ovoh Hashem Elokecho lishmo'a el Bilom" An Amonite or a Moabite shall not enter the congregation of Hashem, And that he hired for you Bilom the son of Bore, And Hashem did not desire to listen to Bilom" The flow of these verses seems to indicate that if ch"v Hashem was willing to have Bilom's curses come to fruition then Amonites and Moabites would be accepted into our congregation, i.e. allowed to marry a bas Yisroel.
5) Ch. 23, v. 25: "Ki sovo b'cherem rei'echo v'ochalto anovim k'naf'sh'cho so'vecho" When you come into the vineyard of your friend and you may eat grapes to your satisfaction to your satiation Rashi (gemara B.M. 89b) explains that this refers to a hired worker. It is only when the worker is harvesting ripe produce and placing into the owner's vessels that the worker may also partake of the produce. If however, he is hired to prune the vines or the like he may not eat the fruit.
The gemara Taanis 9a states that although Hashem gives reward for mitzvos in the world-to-come, when it comes to the mitzvoh of charity there is reward given in this world as well. The gemara goes on to say that we may even "test" Hashem in this by giving charity and expecting to see reward right here in this ephemeral world, based on the verse "b'chonuni noh b'zose." Why indeed is charity unique in this manner? for the answers, click here
Important Numbers
