~ Something to Think About ~
פרשת כי תבא
Parsha Stumpers
By: Daniel Listhaus
- Why is it that upon the time of bringing bikkurim
is the proper time to say the whole tefillah of history
starting from Lavan and Yaakov? What is the connection to bikkurim?
And why must it be said to the kohen as opposed to one saying it to
himself in the field?
- (26:1) The Mishna in Bikkurim (1:4)
states that a ger (convert) brings bikkurim but cannot be korei
(read) the paragraph which is recited because he is not able to say
“l'a'voseinu” since his ancestors were not Jewish. If so, why is it that a
ger could say “elokeinu v'elokei avoseinu” in shemoneh
esreh? [Peirosh Ha’Rosh]
- (26:8) There is a passuk in this week's parsha
with a remez to the five seforim of the Torah. Which passuk
is it? What are the remazim? And how do they hint to their
respective sefer they are hinting to? [Ohr Hachaim]
- (28:6) In the passuk of “baruch ata
b'vo'echa...” Rashi explains that just as one enters the world pure
and without sins, so too will one leave the world with no sin. However,
following this explanation, it should be that the meaning of the passuk
in the to'che'cha of “arur ata b'vo'echa…” should mean
that just as you were cursed coming into the world, so too will you be
when you leave. How could this be true if everyone comes into the world
pure? [Sifsei Chochomim]
- The Gemara in Ta'anis (2a) says that there are
three keys that Hashem has which he doesn't give to a shli'ach. One
is hinted to in this week's parsha...which is the one hinted to in
this week's parsha? What are the other two? How could we resolve the fact
that there are stories in tanach and gemara about individuals who seem to
have had control over one (or more) of these keys?
- Why does the Torah write more K'lalos (curses)
than berachos (blessings) if we know that Hashem rewards much more
than punishes?
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