Parshas Ki Sisa - Parsha Stumpers

~ Something to Think About ~

פרשת כי תשא

Parsha Stumpers

By: Daniel Listhaus

1.    (30:12) Why must B'nei Yisroel be only counted indirectly by using an object?

2.    (30:13) When the Torah uses an expression of “zeh” (“this”), it means Hashem showed something to Moshe. What was so complicated about the shekel that Moshe needed a prop to visualize it?

3.    (30:18) Why is the kiyur listed in this week's parsha and not in Terumah or Tetzaveh  with the other keilim in the mishkan?

4.    (30:19) Why was it necessary for the Kohanim to be mekadeish their feet with the kiyur?

5.    (31:3-4) Once the Torah already tells us that Betzalel had ruach Elokim, why was it necessary that he have wisdom, understanding, and knowledge? Furthermore, Rashi explains that “da'as” (knowledge) refers to ruach hakodesh. What is the difference between ruach Elokim, which is mentioned explicitly in the passuk, and ruach hakodesh which is hinted to in “da'as”?

6.    (31:18) The passuk and Rashi tell us that Moshe learned the Torah from Hashem Himself, and yet right after he he finished he needed to review it. How could this be? If Hashem, surely the best teacher, was teaching Moshe, certainly the best student, why would it be necessary to already start review immediately after completing?

7.    (32:13) Rashi brings from the gemara Berachos that after Hashem threatened to wipe out klal yisroel and restart with Moshe's family alone, that Moshe argued back that “If a chair with three legs cannot stand, then certainly a chair with one leg cannot stand...” The three legs Moshe was referring to were: Avraham, Yitzchak, and Yaakov...

1.    Moshe came from them as well obviously so whatever zechusim they had to offer would not cease if Hashem would continue B'nei Yisroel with Moshe's family alone. So what was Moshe's argument?

2.    Even if Moshe was arguing that their zechusim would be no longer, still from the fact that Hashem was offering must be that the key qualities in Avraham, Yitzchak, and Yaakov were all in Moshe as well. So what was Moshe's response of being a one-legged chair? That may be true, but perhaps he was a three-in-one with a massive leg just as able to hold up the table.

8.    (32:15) Why is it important that The Torah tells us here about this specific attribute of the luchos?

9.    (32:18) Moshe says to Yehoshua that he does not hear the sound of shouting of might nor the sound of shouting of weakness, rather a distressing sound. The word “a'nos” used to say “distressing” is also part of the first two expressions “kol a'nos gevurah” and “kol a'nos chalusha”. Why did Moshe not just simply say “kol gevurah” and “kol chalusha”?

10. (32:19) When Moshe threw down the luchos, Rashi describes that Moshe thought to himself, if for transgressing on karbon pesach where it says that you can't feed it to a stranger, and that is only one commandment, so certainly the whole torah I cannot give to klal yisroel who are now “strangers” for having sinned with the cheit ha'eigel! What was this kal v'chomer exactly?

11.  (32:34) Rashi tells us that in every bad thing that comes to the world there contains an element of the cheit ha'eigel in it. Why is this 'fair' that we are punished for something done at Har Sinai? Hashem says he does not punish children for their fathers, providing they do not follow in his bad ways?

12.  (33:4, 33:6) The passuk at first says that  each man did not put on his crown, and then one passuk later says that Hashem told Moshe to tell klal yisroel to take off their crowns. Which crowns were being referred to? And how could we resolve this contradiction?

13.  (33:11) Rashi, all the way at the end explains in the passuk that Hashem said to Moshe, “ I am angry at Yisroel and you are angry at Yisroel, who will draw them near to repent....?” Why not answer simply: No one. If they were both furious with klal yisroel, who cares what will ultimately happen to them?

14.  (34:6) Why is Hashem's rachamim (mercy) necessary before a person sins?

15.  (34:27) Why are we forbidden to write down Torah she'ba'al peh? And why do we in fact have it written down?

16.  Where is there a hint in this week's parsha as to what to do if one is lost in the desert                and does not know which day is shabbos?

Parshas Tetzaveh - Parsha Stumpers

~ Something to Think About ~

פרשת תצוה

Parsha Stumpers

By: Daniel Listhaus

1.    The Rosh and Ba'al Ha'Turim along with others point out that this is the only parsha which does not contain Moshe's rabbeinu name (since his birth in parshas shemos). Why is this? And why was this parsha chosen to be the one to leave out Moshe's name (especially considering the fact that the reason Moshe's name was erased has to do with an episode in next week's parsha)?

2.    The passuk (verse) tells us (28:12) that the avnei shoham were placed on the shoulder straps so that Hashem would remember the B'nei Yisroel as a zechus for us. Why does Hashem need us to remind Him of the greatness of the shevatim ?

3.    Rashi (29:24) tells us that the “wavings” were to hold back the harmful winds and the harmful dews. What does waving back and forth, up and down have anything to do with chasing away harmful winds and dews?

4.    If the Urim V'tumim had incredible powers to let the Kohen Gadol know answers to difficult questions, then why couldn't Shlomo Ha'Melech ask it where he could find the shamir instead of capturing and asking Ashmedai?

1.    Depending on how you answered, how do you understand how Eili the Kohen Gadol could have used it to find out whether Channah (shmuel han'avi's mother) was drunk or not?

2.    What is wrong about asking the Urim V'tumim questions that you could obtain from another source?

5.    What was the purpose of the bigdei kehuna?

6.    How could there be a mitzva to wipe out Amalek and yet a mitzva to remember them?

Parshas Mishpatim - Parsha Stumpers

~ Something to Think About ~

פרשת משפטים

Parsha Stumpers

By: Daniel Listhaus

1. The Ba'al Ha’turim sees a remez (hint) in the parsha to the fact that a Jewish judge must first try to create a compromise between two fighting parties before judging the case. Why is this true though? Shouldn't we focus on getting the correct judgment rather than settling on a compromise which is definitely not the truth?

2. The Jewish slave who decides to stay by his master must get his ear pierced. The mechilta (34) comments that this is because he became a slave by not listening to the commandment at Har Sinai not to steal. Why then should the ear be pierced more here than by one who does any other aveirah?

3. Rashi writes that even if non-Jews judge regarding certain matters as Beis Din, still one should not go to them to judge even in such a case. Why is this? Why would this be considered giving chashivus to avodah zarah if it is well known that the Torah's perspective is the same as society's perspective in this area?

4. Why does the Torah interrupt between the passukim of hitting and cursing one's parents with “וגנב איש ומכרו...מות יומת” ?

5. The passuk in Perek 22 Passuk 17 says, “מכשפה לא תחיה”. Sorcery is against the Torah and is taken seriously.

                   a. What is fundamentally wrong with sorcery?

                   b. Why is the mitzva worded as “The sorcerer you should not let live”.                             Instead of: “Don't practice sorcery” or “If you practice sorcery, you                           will be put to death”, or at least. “One who does sorcery, you should                              kill”?

                   c. I am not sure if this would fall under “כשוף" , but what is the origin of                Avada Kedavra [והמבין יבין ]?

6. Rashi (22:24) says that every word אם in the Torah implies a voluntary act – except for in three places. What are these three places? And is there a connection between them?

7. Rashi (23:7) writes that one could not accept a bribe even to judge correctly. What is this case? Is someone offering a bribe to judge correctly? Is a bribe being offered to judge one way which the judge feels is correct? Either way, why not take the bribe? It shouldn't even be considered a bribe in such a case but more like an incentive to judge correctly?

8. Which mitzva in this week's parsha was neglected by the Jews during the time of ירמיה הנביא?

Parshas Yisro - Parsha Stumpers

~ Something to Think About ~

פרשת יתרו

Parsha Stumpers

By: Daniel Listhaus

1.     What did Yisro hear that no one else did?

2.     According to the one who holds that Yisro was attracted by the fact that B'nei Yisroel won the war against Amalek, what was so special about it? Granted they were untrained, but still the B'nei Yisroel had an army of 600,000 men between 20 and 60. Certainly it couldn't have been such a tremendous surprise that they won.

3.     Rashi writes that Yisro had 7 names. One of them was Yeser – which became Yisro after he converted. If so, didn't Yisro really only have 6 names at any given time?

4.     Yisro is called Choveiv because of his love for the Torah. Why did Yisro receive such a name any more than Moshe, Aharon, or any of Bnei Yisroel in the midbar?

5.     (18:2) Rashi sounds good in the broad sense but what specifically was Aharon worried about? Moshe’s wife and children would not have become slaves? Moshe was from shevet Levi?

6.     Yisro came over to Moshe and asked “What are you doing?” Moshe responded, “Judging the people and helping them with their questions.” Yisro then clarified and said that he meant why is Moshe the only one judging instead of creating a system of ranks where more people could be helped at a time. What was this conversation between Moshe and Yisro? And why didn't Moshe think of this himself?

7.     Where did Yisro get his “da’as Torah” from which seems to have been good enough to match Moshe?

8.     (18:21) Where did Yisro get his qualifications from that he suggested be requirements for people to judge k’lal Yisroel?

9.     When describing Moshe's two sons the Torah writes “Shem Ha'echad Gershom...” and “Shem Ha'echad Eliezer...” The Torah refers to them both as “The first” even though Gershom was older because Eliezer was named for an earlier event that Moshe experienced. What is the significance behind each of their names? And why did Moshe name his first son for a later event and his second son for the earlier one?

10.  The Aseres Hadibros are a Pangrammatic Lipogram (consists of all the letters in Hebrew Aleph Beis except for one). Which letter is missing? Why? [See Parshas Yisro - The Ten Commandments: A Pangrammatic Lipogram]

11.   The Aseres Hadibros in this week's parsha are slightly different from the ones found in Parshas Va'eschnan. What are the differences? Why are there differences?

12.   (20:5) We see that Hashem is referred to as a “jealous G-d”. How could we understand Hashem’s “jealousy”?

13.   There are many examples throughout chumash that one should knock on a door before entering, as to not startle those inside. Where is there an example in this week's parsha?

14.   Rashi (18:7) writes that he does not know who bowed to who but when the passuk says “ish”, we figure out that it refers to Moashe....How could Rashi be so sure? Yisro too is called an “ish” by the torah (see Shemos 2:21)?

15.   Why in the aseres ha'dibros does Hashem refer to Himself as the one who took us out of Eretz Mitzrayim, and not the One Who created the world?

16.   How could Hashem give us such a commandment not to desire something? How is it possible to control our emotions to the point of not having a feeling of wanting something?

17.   Why wasn't the Torah given in Eretz Yisroel?

Parshas Va'eira - Parsha Stumpers

~ Something to Think About ~

פרשת וארא

Parsha Stumpers

By: Daniel Listhaus

1. This week's Parsha contains one of the ten Kal V'chomers found throughout Tanach. The Kal V'chomer seems to be that Moshe said to Hashem, “If B'nei Yisroel won't listen to me, then certainly Phroah will refuse to listen!” The question is that the Torah told us earlier that the reason B'nei Yisroel didn't listen was because they were under stress and hard work. Certainly these concerns did not apply to Pharoah. So what was the Kal V'chomer?

2. Rashi (6:13) writes that because Moshe said “I am of blocked lips”, Hashem required that Aharon be just as vital as the mouthpiece of Moshe. How could that have been the cause if Aharon had already taken this role in last week's parsha?

3. Where is there a proof from this week's parsha to techiyas ha'meisim?

4. (6:25) Rashi writes that one of Yisro’s names came from the fact that he used to prepare Avoda Zarrah. How could we make fun of who Yisro was before he became a geir?

5. (Rashi 7:12) Why did Aharon’s stick have to turn back from snake to stick before swallowing the magicians’ staffs?

6. Rashi says that Moshe didn't bring the מכה of דם or צפרדעים because since the Nile had protected him, it would not be proper for Moshe to hit the Nile. How did the river protect him? If anything, didn't the basket protect him from the river?

7. How far does Hakaras Hatov go? Aharon too benefited from the water and land – for bathing and walking on? Must one even have hakaras hatov for the ground for producing food?

8. (7:17) Rashi writes that Hashem struck the Nile first before the Egyptians because they worshiped the Nile. Why even give any chashivus to the Nile? Just strike the Egyptians and they will realize on their own that the Nile has no power?

9. (7:19) What is the chidush in saying that even the water in wooden and stone vessels turned to blood? (Rashi)

10. What is the difference between ma'aseh keshafim and ma'aseh sheidim?

11. A “Riddle on the Parsha”:

                   In פרק ז Hashem commands,

                   “Tell Aharon to take his staff in his hand.

                   כל מקוה מימיהם  shall turn to blood so red

                   Maybe then Pharoah will get the message through his head.”

                   However, Pharoah, so foolish and stubborn

                   Refused to listen to Moshe and Aharon

                   Instead, he just laughed in their face

                   thinking, 'Ha! I will put them in their place.'

                   “Turn water into blood!” He commanded his חרטומים

                   Who did just that right in front of 'em

                   So, Pharoah's heart continued to grow harder and harder

          The question, though, remains: From where did the חרטומים get their water?

12. Rashi stresses the fact that the frogs were croaking. What is so significant about the croak of the frog? (I mean the sound that it makes, not that when the frogs “croaked”  they were left on the land as opposed to the ערב which were removed so that the Egyptians wouldn't benefit from the hides.)

13. Rashi brings the Medrash which describes that initially only one frog came out of the river, but every time they hit it, more frogs would burst forth. Didn't the Mitzryim start to realize after a few times that they were only causing a bigger disaster? Why didn't they just stop hitting the frogs!!??

14. The Passuk says that after Moshe and Aharon brought the frogs, the Egyptian Magicians were able to make frogs come as well. How was everyone able to tell that those frogs were created by the magicians? Was there a difference in the type of frogs from Moshe and Aharon, and that of the magicians?

15. Why did Pharoah ask that Moshe daven today for the צפרדעים  to be removed tomorrow?

16. The Torah (8:24) states Moshe's concern of shechting the karbon. If they would have Pharoah's permission, why be concerned?

17. Why only by the frogs does it say that Moshe screamed out to Hashem to daven?

18. When is 2 not greater than 1 ?

19. Rashi (9:10) writes that the animals of those who feared Hashem died during the makka (plague) of shechin (boils). Who were the “ones who feared Hashem” and why did the animals deserve to die during the boils if they were saved during the other makkaos?

Parshas Shemos - Parsha Stumpers

~ Something to Think About ~

פרשת שמות

Parsha Stumpers

By: Daniel Listhaus

1. Where is there a רמז in the Parsha that one who does Shnayim Mikrah V'echad Targum nicely will merit to be able to do many more shnayim mikrah v'echad targums?

2. Why isn't Yosef listed among the other shevatim in the beginning of the parsha?

3. (1:8) Onkoles explains that when the Torah mentions that there was a new Pharoah who “didn't know Yosef” that it means that this new Pharoah did not keep Yosef's decrees. Which decrees did Yosef make that this could be referring to?

4. (2:1) Miriam reasoned to her father that he was worse than Pharoah because by separating completely from his wife, he was preventing even girls from being born whereas Pharoah was at least letting the girls live. Was she really right in her argument? Wouldn't taking that chance of having children be considered a safeik sakanas nefashos?

5. (2:3) Rashi writes that there was only tar on the outside of Moshe’s basket so that the tzaddik would not have to smell the foul smell. What made Moshe a tzaddik at this point? He was a baby?!

6. How could it have been a maidservant of Batya's who went to get Moshe if Rashi explained that malach Gavriel killed them all?

7. Rashi tells us that Batya unknowingly prophesized by saying to Yocheved and Miriam, “Here is what is yours” - referring to Moshe. Why is this important? What is so significant about this “prophecy”?

8. Why was it necessary for Moshe to grow up in the house of Pharoah?

9. Rashi explains that before Moshe killed the Mitzri, he looked into the Mitzri's future to see if any geirim would come out of his descendents...

1.     What did the Mitzri do to that made him Chayav Meesah? If he only hit the Jew, then how could Moshe kill him; and if he killed him, then why did Moshe have to first look into the Mitzri's future?

2.    How is it possible for Moshe to know what would be in the future? What about bechira?

10.  (2:13) When Rashi tells us who the two Jews were that were hitting each other, he writes “They were Dasan and Aviram; the same ones who left over the manna (in the desert). Why is it necessary for Rashi to add in this piece of information? What does it have to do with here?

11. Yisro had seven names and seven daughters...what is significant about Yisro and the number seven?

12. Moshe is the third one to find himself by a well in a distant land right before finding a wife.

        a. Who were the first two?

        b. How are each of their stories as to how they found themselves by the well very                  different?

        c. Why does there seem to be a pattern of the experience by the well getting   progressively worse and worse?

        d. What is the significance of the well?

13. Besides for the fact that they both went to a well after running away from home, there are many similarities between Moshe and Yaakov. How many can you find?

14. Hashem saw that Moshe turned to see the burning bush...was this some sort of test? What was so special about the fact that Moshe turned to look at the miracle?

15. Why must one take of his shoes by a place of kedusha?

16. What was Hashem's hava amina to tell B'nei Yisroel about both troubles, that Moshe had to argue and say that He should not tell B''nei Yisroel about the one in the future while they were still suffering now? (See Rashi 3:14)

17. The mind and mouth work together to bring ruchniyus into this world. If so, isn't it weird that Moshe who was the one who would bring the Torah from Har Sinai had a speech impediment?

18. By the Shevatim, their mothers seemed to have given them their names. By Moshe's children though, it seems that Moshe did. Why the difference?

19. Why did Moshe run away from the snake? Doesn't the mishna say that if one is davening shemoneh esrei (I.e – talking to Hashem) one cannot interrupt for a snake even wrapped around his leg?

20. Hashem gave Moshe three simanim to show, each one in case the one before does not convince them....

1.    Who witnessed these signs? Who were they meant for?

2.    Why not just show the third sign?

21. Hashem told Moshe (4:19) to return to Mitzrayim and that Moshe should not worry because those who had wanted to kill him were dead. Rashi learns that “those people” were Dasan and Aviram and they were actually still alive. Rashi explains that they are called “dead” because they became poor...

               

                a. Who cares if they are “called dead”, why should that make Moshe feel                                better?

                   b. How does Rashi know that they became poor as opposed to one of                                    the other things for which a person is titled dead (such as: Having                                     tzaraas, being blind, not having children)?

22. How could Tziporah give Bris Milah to her son if the Gemara Kiddushin (29a) says that Bris Milah is a Mitzva which is optimally done by the father (on 8^th day)?