Parshas Chukas - Parsha Stumpers

~ Something to Think About ~

פרשת חקת

Parsha Stumpers

By: Daniel Listhaus

1. Rashi (19:22) writes that the parah adumah is a kapparah for the eigel ha'zahav – it is the mother cleaning after its baby. In fact, the Torah stresses six similarities between the parah adumah and eigel ha'zahav. What exactly is the connection, though, between mitzva of parah adumah and eigel haz'zahav (other than the fact that they are both cows) that it should be chosen to be its kaparah?
2. (19:22) Why should the parah adumah cow act as a kapparah for the eigel? What about the concept of ein k’teigar na’aseh s’neiger – that the prosecutor does not become the defense counselor? (See Rashi 19:3 for example)
3. Why is it that the eigel ha'zahav has no “settling of its debt”?
4. The Torah states that the Parah Adumah had to be perfectly red. The Meforshim explain that even two black or white hairs would disqualify it from being a valid Parah Adumah. Why is it that two hairs disqualify it? If it needs to be perfect, shouldn't even one hair disqualify?

5. Who does the Parah Adumah? In our Parsha – Elazar the S'gan Kohen (Aharon's son) performed the avodah, but it seems that that was only because Aharon couldn't since he was involved in the eigel hazahav. So whose job is it l'doros (I.e- from that point on)? Was it always the job of the S'gan Kohen or was it the job of the Kohen Gadol himself?
6. Rashi (20:1) writes that the Torah puts Miriam's death next to parsha of parah adumah to show that the death of tzadikkim acts as a kapparah. How could we understand this concept?
7. (20:2) Why because of Miriam did they merit water?
8. (20:3) We find that B'nei Yisroel complained that they would have wished to remain in Mitzrayim. Yet, in “Dayeinu” on Pesach night we say if Hashem would have taken us out of Mitzrayim it would have been enough even without giving us the manna! What is it that we realize which the B'nei Yisroel of the time did not? And how could we be so sure to make such a claim?
9. (Rashi 20:10) What is the connection between the places in the Torah when “something small contained something bigger”?
10. Moshe rabbeinu was punished because of a lesson he failed to teach B'nei Yisroel by hitting the rock as opposed to speaking to it. What lesson (kal v'chomeir) was meant to be learned out? And why exactly would it have been a good lesson to learn from a mindless rock?
11. Why did Hashem ask Moshe to take his stick if he wasn't supposed to hit the rock?
12. Aharon got reprimanded along with Moshe during the episode of the hitting the rock – what did Aharon do wrong?
13. (21:9) Was there something special about making the snake out of copper or was it in fact nothing more than a cute play on words from the hebrew word for snake – nachash?

Parshas Shelach - Parsha Stumpers

~ Something to Think About ~

פרשת שלח

Parsha Stumpers

By: Daniel Listhaus

1. (13:2) Rashi writes that the story of the Meraglim was placed in the Torah immediately following the episode of Miriam because they did not learn from Miriam about how one should speak. Miriam spoke lashon harah about her brother, Moshe Rabbeinu, while the Meraglim spoke about Eretz Yisroel – an inanimate object, not a person. There is nothing wrong with doing so. So what did the Meraglim do wrong that they should have learned from the story of Miriam?

2. (13:3) Rashi comments based on the passuk that the Torah considers Moshe’s sending the spies as by “the word of Hashem” because since Hashem did not prevent Mpshe from doing so, it must be as if he had permission. How could Rashi be so sure? Did Hashem stop Moshe from hitting the rock? Or from B’nei Yisroel from worshipping the eigel ha’zahav? Hashem allows us to have bechira (free choice). So why here just because Hashem did not stop something from happening does it suddenly necessarily mean that it must have been as if with full permission?

3. (13:20) Rashi writes that “tree” refers to someone who has a zechus. Why is such a person referred to as a tree?

4. (13:23) Why did the meraglim bring a whole cluster of grapes?

5. (13:26) Rashi writes that just as the meraglim came back withan evil scheme, so too was the onset of their journey with an evil scheme. How could Rashi say this if in 13:3 Rashi explained that they were all anashim – men who were righteous?

6. (13:30) How could Kalev even pretend to be part of the meraglim and oppose Moshe? Is this allowed – to “fake sinking to a lower level” in order to do a greater good?

7. (13:33) The passuk says that the meraglim said that they felt like grasshoppers and so were they in the giants’ eyes. Rashi elaborates and writes that the meraglim said that they heard the giants saying “There are ants in the vineyards which look like men.” So which was it? Were they like grasshoppers or ants?

8. (14:11) Rashi elaborates Hashem’s “argument” that the meraglim should have known better, especially having experienced the multitude of miracles in mitzrayim and the midbar. Indeed, it is quite a valid point! How could it be that the incredible miracles were so quick to be forgotten?

9. Calev and Yehoshua each had the help of a tefillah to stay away from the plot of the meraglim. Why was this necessary? Why not just stay away?

10. After the report of the Meraglim, the B'nei Yisroel cried out, “Why is Hashem bringing us to this land to fall by the sword? Our wives and young will be taken captive! Is it not better that we return to Egypt?” What were the B'nei Yisroel thinking? How exactly were they thinking they would be treated if they went back to Mitzrayim? Wouldn't this be what would happen regardless?

11. (14:12) The Gemara in Berachos says that Hashem wanted to wipe out B'nei Yisroel in the desert and start fresh with only the descendants of Moshe. Moshe responded, “If a chair with three legs (Avraham, Yitzchak, and Yaakov) cannot stand, then certainly a chair with one leg (just Moshe) cannot stand.” What was this argument? First of all, Moshe was also a descendant of Avraham, Yitzchak, and Yaakov. Second, even if not, perhaps Moshe is a super three part combo?

12. (14:22) Hashem told Moshe that since the B'nei Yisroel left Mitzrayim, they tested Hashem 10 times. What were these 10 times?

13. (14:13, 16) If Hashem was considering wiping out B’nei Yisroel, how could Moshe argue back that doing so would be a chillul Hashem? If Hashem wants to do it, then by definition how could it be a chilul Hashem?

14. (14:33 Rashi explains that the generation of the meraglim all died in the desert by age 60. This is why the B'nei Yisroel had to remain there for 40 years – in order that the youngest (counted) ones among them, who were 20, would reach the age of 60. The Mefarshim explain that the reason for this was because they were not guilty of meesa b'dei shamayim (death from heaven), which occurs at 60. If so, what was Hashem's original thought to wipe them out immediately? And why didn't Moshe respond with this argument?

15. (14:33) Rashi seems to say that the reason for the 40 years in the midbar had to do with clearing out the 20-60 generation before entering Eretz (14:33) Rashi seems to say that the reason for the 40 years in the midbar had to do with clearing out the 20-60 generation before entering Eretz  Yisroel. How could we reconcile this with Rashi earlier (13:25) which attributes the 40 years as being a punishment – one year for each day the meraglim toured Eretz Yisroel?

16. When Moshe davened on behalf of B'nei Yisroel in this week's parsha, he used only about half of the 13 middos. Why?

17. (14:41-45) – Why did they leave despite Moshe’s warning? What was lacking in their logic? Why isn’t this Bitachon?

18. There are 3 ways that the mission of the meraglim was described: 1. Hashem in our parsha calls it “v'yasuru” 2. B'nei Yisroel call it “V'yachp'ru” (Devarim 1:22) and 3. The meraglim said “v'yarg'lu. What is the difference between these three expressions and perspectives?

19. (15:41) – Rashi writes the reason for the color of techeiles on the tzitizis was to serve as a reminder of makas b’choros and that th8 strings correspond to the 8 days between laving mitzrayim and singing az yashir after crossing the Yam Suf. How could this be reconciled with the classic explanation that the techeils comes from the sea which is a reflection of the sky to serve as a reminder to fear Hashem?

20. (Haftorah) How do you know Kohanim could become invisible? (No cheating – don't ask a Kohen)

Parshas Beha'aloscha - Parsha Stumpers

~ Something to Think About ~

פרשת בהעלתך

Parsha Stumpers

By: Daniel Listhaus

1. (8:2) Rashi explains that Hashem told Aharon, “Your role is greater than theirs...” The Torah in parshas Nasso goes through great lengths to tell us that all the karbanos of the n'si'im were equal in the eyes of Hashem. Why suddenly by Aharon must it be that his be more precious?

2. (8:4) Rashi reminds us of the complexity of the Menorah. Why did Hashem command to make a vessel impossible to comprehend how to construct? And why specifically the menorah?

3. (8:4) Rashi mentions that the Menorah was banged and hammered. I thought there was no hammering in the beis hamikdash / mishkan because they used the shamir worm?

4. (8:6) Rashi elaborates that Hashem commanded Moshe before preparing the levi’im for their avodah to “take them with words” i.e – offer encouraging words by telling them how fortunate they are for being chosen to help serve Hashem in a special way. Why couldn’t the Levi’im understand and appreciate this on their own?

5. (8:24) Rashi writs that physical blemishes do not disqualify a Levi, even though they are disqualifications for a kohen. Why the difference?

6. (9:1) Why was this the only Karbon Pesach that the B'nei Yisroel brought while in the desert? And if there was a valid reason for this, then why does Rashi refer to it as a discredit to B'nei Yisroel?

7. (9:6) Rashi writes that when B'nei Yisroel wanted to know about bringing a make-up karbon pesach, it must be that they asked only Moshe and not Aharon because how would it be possible for Aharon to have known something that Moshe didn't. How could that be the reason that Rashi is so sure. The Torah itself tells us the story of Pinchas when he “reminded” Moshe of a halacha. And the Gemara describes certain tana'im who were me'cha'deish chidushin. So why is the fact that Aharon was Moshe's student a valid proof that he must have known less?

8. (9:10) Why is karbon pesach so unique that those who miss it receive a second chance unlike any other mitzva?

9. (10:2) Why were the trumpets that Moshe blew considered a separate “kol”?

10. (10:7) When was Morse code really invented? And was this “Morse code” a mere code or were the length of the sounds and sequence of lengths intrinsically significant?

11. (10:29) The passuk refers to Yisro as Chovav – which was one of his seven names. Rashi explains that he was called Chovav because of his love for the Torah. Of all people in the Torah to be called Chovav for his love of Torah why would it be Yisro? What about Moshe? Aharon? The Zekainim? Also, who gave him this nickname?

12. (10:35) The Torah interrupts the chain of events in this week’s parsha with an unrelated fact about the travels of B’nei Yisroel through the midbar. Rashi writes that the Torah does this specifically to make a separation between two derogatory stories. What is this concept? What is the point of interruptions if that is not the sequence of events. Granted the Torah is not a history book, but who are we trying to fool by specifically interrupting the “story” with an irrelevant piece of information?

13. (10:36) Rashi comments that we see that the shechina only comes to rest on B'nei Yisroel when there are 22,000 people. What about the gemara berachos and the mishnayos in pirkei avos which describe that the shechina comes to rest on 10 people → even 3 → even 2 → even 1?

14. (11:1) The Torah describes that those who complained and sinned amongst B'nei Yisroel were “like those who seek pretenses...” why 'like'? They were people who were trying to stir up trouble?

15. (11:15) The Torah quotes Moshe as saying, “And if this is how You will deal with me, then kill me now”. Rashi puts this into context by explaining that Hashem showed Moshe the punishment he was going to inflict on B’nei Yisroel to which Moshe responded, “If that is what you will do then kill me first!” Moshe was just speaking to Hashem, Who was clearly “upset” with B’nei Yisroel. So what was Moshe trying to accomplish by saying this ‘heroic line’? Who was he trying to impress?

16. (11:22) What exactly was the conversation between Hashem and Moshe?

17. (11:26) The Sanhedrin of Zekainim were chosen by means of lottery with the understanding that clearly Hashem does not want those who did not win. There were a number of significant lotteries done in the midbar and mishkan/beis hamikdash. How could we understand this approach of use of “happenstance and luck” to decide such important matters? What is different about this and what the rishonim refer to in other places as darchei ha’emori (superstition)?

18. (12:13) Rashi lists four places where Moshe asked Hashem what would be. What is the connection between these four things which caused Moshe to more aggressively ask about their outcomes?

19. (12:13) Moshe davened a very short tefillah for his sister in order for people not to accuse him of caring more for her than everyone else. Would anyone really be so inconsiderate to accuse Moshe of such a thing? He was davening for his sister?!