Parshas Eikev - Parsha Stumpers

~ Something to Think About ~

פרשת עקב

Parsha Stumpers

By: Daniel Listhaus

1. (7:12) Why does the parsha open with the word “v'haya” as opposed to “im” or just start with “eikev”?

2. (7:21) Why does the Torah refer to Hashem here as “keil gadol v'nora” without the expression of “gibbur” as Moshe uses later in the parsha?

3. (8:1) Rashi writes that deeds are attributed to those who complete it. As an example he brings that although it was Moshe who took charge of bringing Yosef Ha'Tzadik's bones out of Mitzrayim, the deed was attributed to B'nei Yisroel since they were the ones who ultimately brought the bones into Eretz Yisroel. Why is this “fair” that the full deed be attributed to the one who completed it despite the difference in proportion of effort put in and time spent?

4. (8:4) The Torah and Rashi describe that Hashem promises that the feet of those walking barefoot will not swell. However in parshas Ki Savo (29:4) the Torah mentions the population having shoes that didn't wear out. Did they have shoes in the midbar or not?

5. The passuk says, “Hear O Israel, today you cross the Jordan, to come and drive out nations greater and mightier than you...” Rashi comments “You are mighty, and they are mightier than you”. What is the purpose of this Rashi informing us that “we are mighty” before telling us the superior physical strength of the other nations? [And even if you want to answer like Rashi 11:23, still why does it have to be praise for the Emorim? Perhaps passuk is only saying that they are stronger than B'nei Yisroel as a reference for us to know that they are indeed stronger than us?]

6. Moshe tells B'nei Yisroel that Hashem was furious with them having served the Eigel Ha'zahav and at Aharon in particular to the point that Hashem wanted to wipe out him and his descendents. Moshe then relates that his davening for them saved them. Rashi (9:20) comments that Moshe told them that his prayer was effective to atone for half; for only two of Aharon's sons died, while two were left. How could we understand this Rashi?

7. (11:20) The passuk mentions that we should swear by Hashem's name. How does this reconcile with with the passuk (Devarim 5:11) in the aseres ha'dibros which prohibits swearing by Hashems name for no reason?