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?!

Parshas Nasso - Parsha Stumpers

~ Something to Think About ~

פרשת נשא

Parsha Stumpers

By: Daniel Listhaus

1.    Why is the parsha of sotah so serious that based on suspicion we give her to drink from the bitter waters to determine whether she is guilty? We do not find this by other aveiros. For example, one who we suspect killed someone else, there is no potion to give him to determine his guilt, rather he is innocent until 2 witnesses come and go through the long process of demonstrating that their story is true and that the man is guilty?

2.    Rashi (7:11) writes that Moshe did not know which order the n'si'im should bring their offerings: if it should be in age-order or in order of their travels. Why was Moshe unsure though, Hashem had not yet commanded Moshe the order of their travels so that should not have even been an option?

3.    Why does the Torah repeat each karbon brought for each of the nasi'im? They are exactly the same! Why not just write it once and say that this is what each nasi brought?

4.    The karbanos that the nasi'im brought consisted of a young bull, one ram, one sheep, and one he-goat. Rashi writes that the bull corresponds to Avraham, the ram corresponds to Yitzchak, and the sheep corresponds to Yaakov. The he-goat is to atone for the selling of Yosef.

a. What place does the goat for the atonement of Yosef have here?

b. Not all the shevatim were involved in the sale of Yosef – and certainly not Ephraim and Menashe who themselves come from Yosef? So Why was this a universal karbon for all the nasi'im?

5.    Rashi (7:85) learns from the passuk that all the implements in the Beis Hamikdash were precise in their weight such as whether one would weigh them one by one or weigh them all together he would never find a discrepancy. What is Rashi coming to teach us? Obviously the collective sum of all the weights will always equal taking each weight separately and adding them together?

         

Parshas Bamidbar - Parsha Stumpers

~ Something to Think About ~

פרשת במדבר

Parsha Stumpers

By: Daniel Listhaus

1. Rashi (1:2) writes that the way Moshe counted B'nei Yisroel was through collecting a half-shekel per person. Why did he have count them like this?

2. The passuk tells us that the people had to establish their genealogy according to their families. Rashi explains that they each brought documents of lineage and witnesses of their birth in order to precisely trace each one's ancestry. Why was this necessary? Why not just believe them in the first place?

3. What is the significance of a flag?

4. (5:1) Rashi notes that the passuk refers to Elazar and Isamar as the children of Aharon and Moshe – Aharon because he was their biological father, and Moshe because he was their rebbe. However, in the following passuk (3:2) it repeats and only calls them the sons of Aharon.

ñ  Why should being someone's rebbe make one considered his father?

ñ  Why is the passuk switching in the next passuk to just call them the sons of Aharon?

5. (3:16) When it came to counting shevet Levi, Rashi (2:16) comments that Moshe did not know what to do. He said, “How can I enter the tents to know the number of their nursing infants?” Hashem replied, “You go outside the tent and I will let you know the number of who is in which tent.”

ñ  If Hashem was going to tell him through a bas-kol how many were in each tent, why did Moshe have to go up to the tents to begin with?

ñ  Why did this only first become an issue when it came to counting shevet Levi?

6. When it came to counting B'nei Yisroel, the Torah tells us that only those that were at least 20 years old were counted whereas at the end of the parsha when it came to counting shevet Kehas, they were counted starting at 30. Rashi in each place comments based on the words the Torah uses to describe the specific ages that we learn from here that the age of going out to war is 20, and the age of strength is 30. What is the significance of this and why were they counted based on these two different scales?                                                                                   

7. Why do we eat dairy on Shavuos?

Parshas Acharei Mos - Kedoshim Parsha Stumpers

~ Something to Think About ~

פרשת אחרי-מות

Parsha Stumpers

By: Daniel Listhaus

1. The passuk (17:10) when describing prohibition of eating blood says that anyone who eats blood – Hashem will direct his face upon them and cut them off from their people. Rashi explains further that Hashem will turn aside, so to speak, from all his other concerns to deal with this person. What is so bad about eating blood that the Torah takes so seriously? (Extra Credit: Where else in the Torah does the Torah use the same expression and Rashi explain the same way? What is the connection?)

2. The Gemara in Yoma says that the picking of which goat was “for Hashem” and which was to go “to Azazel” was determined solely by the lot they had. Rashi in Parshas Kedoshim, though, explains the issur of “lo sinachshu” and “lo s'oneinu” (not to practice divination; and not to believe in luck) as viewing arbitrary events as meaningful omens. If one is not supposed to believe in luck or arbitrary outcomes, why is it that we use a lottery to determine which goat should be used on Yom Kippur as an offering to Hashem and which should go to its death in Azazel?

~ Something to Think About ~

פרשת קדושים

Parsha Stumpers

By: Daniel Listhaus

1. What does it mean to be kedoshim? The Gemara in kiddushin describes that the rabbanan termed the hebrew word for engagement as “Kiddushin” because essentially by marrying a wife you are making her “assur to everyone else just like hekdesh”. What is the root of what it means to be a kadosh?

2. Parshas Kedoshim contains many mitzvos – within these the eseres hadibros are present. Some of them are straight out and some of them are alluded to. Where?

3. The passuk (19:17) says tjhat there is a mitzva to give others mussar...'and you should not bear a sin because of him'. What does this mean?

4. Why is 'v'ahavta l'reiacha kamocha' a 'zeh k'lal gadol ba'Torah?

5. The passuk (20:3), when describing prohibition of giving children over to molech (a certain form of avodah zarrah), says that Hashem will direct his face upon them and cut them off from their people. Rashi explains further that Hashem will turn aside, so to speak, from all his other concerns to deal with this person...

        a. Why does the Torah use this expression here more than other times in           chumash?

        b. The passuk in Acharei Mos 17:10 uses the same expression regarding eating   blood and Rashi explains it the same way? What is the connection?

6. Rashi (19:4) comes to explain that not only is one forbidden to make his own idols, one is also forbidden to worship the idols that someone else gives him. What is Rashi adding? If I can't make my own idols then why would I think someone else could give me idols and that would be fine for me to worship? Furthermore, our parsha contains two concepts which would counter such a mistake anyway: that of lifnei iver and divrei harav v'divrei hatalmud l'divrei mi shomim (see rashi by kibud av v'eim)?

7. A similar question as the one above could also be asked regarding molech. Rashi (20:3) comments that one might think that even though one cannot offer his child to molech avodah zarah, but perhaps one would think it is permitted to give over a  grandchild. Why would someone make such a drastic mistake to think that? Would someone really think that although one cannot sacrifice a child for avodah zarrah that it would be permitted to sacrifice a grandchild?

8. The passuk (19:14) says that one may not curse a deaf person. Rashi is bothered why the passuk limits this to only cursing deaf people and goes on to say that there is a different source to teach us not to curse anyone (based on shemos 22:27). Why isn't this a kal v'chomeir, though? After all, if one is not allowed to curse someone who cannot hear them, then certainly if that person could hear you which would cause even more conflict and strife?

9. The passuk (19:15) commands us to judge our friends favorably, yet there is another concept of v'hiyisem n'kiyim – that each individual has the responsibility to be “clean” in the eyes if his peers. Where does the line get drawn between these two ideas? Also, how far, in general, must one go when it comes to being dan l'kaf zechus?

10. The passuk  (19:26) states the issur of practicing divination and believing in “lucky times”. Where does the line get drawn between not making up superstitions versus listening to the messages that Hashem is trying to communicate to us?

11. Rashi (19:32) describes that displaying honor to an elder is accomplished by not sitting in his lace, not speaking in his place, and not contradicting him. Interestingly, these were the same examples Rashi (19:3) used regarding acting towards one parents – but there Rashi gave them as the examples of fear of ones parents as opposed to the other examples chosen to illustrate honor to one's parents. Why the difference?

Parshas Tazria-Metzora - Parsha Stumpers

~ Something to Think About ~

פרשת תזריע

Parsha Stumpers

By: Daniel Listhaus

1.      (12:3) ”Rashi writes that just like man was created after animals, so too were the halachos of birth commanded after halachos of animals (kashrus).” Indeed sometimes the Torah instructs us that the proper order of teaching and responding is A-B A-B: That when two things are said the proper approach is to respond in the same order (See also when Eliezer responded to Lavan/Besuel). However there are also examples where the Torah orders in a A-B B-A format justifying that since the last thing taught is still fresh on the mind we respond to that first. (See Gemara Berachos 2a and Tosfos Bava Kamma 17a). What are the guidelines when to respond in the order of things mentioned and when to respond to the second item first?

2.      (13:14) Rashi writes that when a person thinks he has tzara’as he must go to the kohen have it inspected. However, there are two exceptions: A chossen (during sheva berachos) and any person on a Yom Tov. How could we understand this? Why would the Torah push aside a pressing matter for personal happiness? Clearly the person deserves the tzara’as so why consider the fact that the afflicted will suffer on his “personal days”? It’s his own fault!

3.      Tzara’as is a physical effect of something non-physical (harmful speech). The truth is that all speech creates realities. Where is that hinted to in the Hebrew word for “speech” and where do we hint to this idea in davening?

~ Something to Think About ~

פרשת מצורע

Parsha Stumpers

By: Daniel Listhaus

1.    Where is there an acronym for Motzee Shem Ra in this week's parsha?

2.      (14:4) The Rambam writes (Mishna Torah and Shemoneh Perakim) that one who has failed in a particular middah and now wants to work on fixing it, should first balance it out by going to the other extreme. So, for example, one who had become a big ba’al gaivah and want to now work on suppressing his ego and becoming more humble, he should do things on the opposite extreme of what he had been doing until he is able to find the proper balance in the middle. If so, granted the hyssop is very necessary as part of the metzora’s tahara as Rashi explains, but why the cedarwood? Shouldn’t that specically be left out?

3.    Rabbah bar bar Shila says on Daf Beis amud beis in Berachos that if in the passuk of “u'va ha'shemesh v'taheir”, u'va hashemesh=beeas ohro and v'taheir=tahor gavra; then the passuk should have used the word “vayitaheir” to illustrate the active requirement to become tahor instead of the word “tahor” which is a more passive sounding word (even without a kaparah).....Ask a question on this from this week's parsha.

4.    (14:34) Why is tzara’as also Hashem’s method of letting people know when there are treasures behind the wall of a house?

Parshas Shemini - Parsha Stumpers

~ Something to Think About ~

פרשת שמיני

Parsha Stumpers

By: Daniel Listhaus

1. Rashi (Vayikra 9:1) on the first passuk in this week's parsha comments that Hashem had Moshe call over the elders of B'nei Yisorel to let them know that it was according to Hashem's command that Aharon be the one to assume the position of Kohen Gadol, so that they should not say that Aharon took the position by himself. Was this really a worry? The Kohen Gadol had a very scary job going into the Kodesh HaK'doshim on Yom Kippur. Why would anyone assume this position unless told by Hashem to do so? Why would the elders of Yisroel allow such a possibility to enter their mind?

2. Rashi (Vayikra 9:2) writes that Hashem commanded Aharon to take a calf as a karbon in  order to grant an atonement for partaking in the cheit Ha'Eigel (sin of the golden calf). How could this be a proper atonement for Aharon if we know that there is a principle of ein k'teiger na'aseh sneiger (that one does not get the prosecutor to be the defendant)?

3. Rashi (Vayikra 10:2) offers two explanations as to why Nadav and Avihu received such strict punishment. The second explanation he gives is that really the Torah had never warned the Kohanim yet not to do the avodah after drinking wine. Nonetheless, Hashem used this opportunity as a means of example for future kohanim. However, if the kohanim were never warned at this point yet that doing so was a problem, why is it that Nadav and Avihu were punished for it? 

4. Rashi (Vayikra 10:16) comments that after the episode with Aharon and his remaining two sons eating a karbon improperly (at least according to Moshe's understanding), Moshe turned and displayed anger towards Aharon's sons (Elazar and Isammar). Rashi writes that the reason for this was to spare Aharon's dignity. Since when does Moshe save someone's dignity by not telling them they did something wrong? Moshe should have displayed anger towards Aharon as well in order to show that what he does was wrong!?

5. After Aharon explained their reasoning that eating from that particular karbon was the right thing to do, despite the fact that he was an onein (because Nadav and Avihu had just died), the Passuk (Vayikra 10:20) says that Moshe heard and he approved. Rashi on this passuk comments that Moshe admitted Aharon was right and that he was not embarrassed to say that he had not heard that particular halacha (law).

a.    How could it be, though, that Moshe had not heard of a halacha ?

b.    How could Aharon have made a halachik decision without Moshe? Wasn’t that precisely what Nadav and Avihu had done wrong (according to some opinions) which caused them to be killed?

6. How is it possible to get fleishig  milk?

7. The Gemara (Sanhedrin 17a) says that in order to be appointed as a member of the Sanhedrin, one must know how to deem a sheretz – tahor. What is the point of this if the Torah specifically states that it is tamei ? And what is a way to arrive at the (mistaken) conclusion that a sheretz should be tahor?

8. Where in the Parsha do we see the inyan that it is not respectful to grow one’s hair long or walk around with ripped clothing? (Bonus: Where do we see this concept in Megillas Esther as well?).

9. The midpoint of the Torah, in terms of words, is in this week’s parsha. Where is it and what is special about it?

10. How do you reconcile the concept of ivdu es Hashem b’simcha with the negative commandment against drinking wine before doing the ultimate for of avodas  in the beis Ha’mikdash?

11. What do the simanim regarding kosher animals represent – both by fish and land animals? What lesson could be learned from “vayidom Aharon”?

12. What is the deal with pig?

1.     What is so tricky about pigs?

2.      Which nation is compared to a pig? Why?

3.      Why are pigs called chazir? And which passuk in Ovadiah do we say multiple times a day which alludes to this idea?

Parshas Vayikra - Parsha Stumpers

~ Something to Think About ~

פרשת ויקרא

Parsha Stumpers

By: Daniel Listhaus

1. (1:1) The Baal Haturim writes that the small aleph in “Vayikra” was a compromise between Moshe and Hashem. Moshe only wanted the Torah to say “Vayakar” to express that Hashem only happened to appear to Moshe as the Torah expresses when Hashem went to Billam. So, the compromise was to have the aleph but in smaller font. The question is though: Granted Moshe was the humblest man who ever lived, however, humility does not mean sinking to a low-life level of Billam. The middah of anavah sometimes requires one to utilize his full self esteem and specifically do things to show that he represents the will of Hashem. So, how could Moshe suggest that The Torah recall his encounters with Hashem in the same way it does for Billam?

2. Besides for in this week's parsha by Hashem talking to Moshe by the Ohel Moed, there are two other times in the Torah when Hashem “calls” Moshe before speaking to him. When were they?

3. (1:2) The passuk says, “When a person from among you will bring a karbon...” Rashi comments that the Torah uses the word “Adam” to teach us that just as Adam, the first man, did not bring any offering from that which was stolen since everything was his, so too any person must never bring an offering of a stolen animal. Why would the Torah go out of its way to give such a dramatic example? The idea of not being allowed to bring a stolen animal is one that is already taught in the passuk, and the concept of mitzva ha'ba'ah b'aveira (not being allowed to do a mitzva brought about through a means of doing an aveirah) is already known. So why is this extreme example also necessary?

4. There is a concept in this week’s parsha (Rashi 1:3) as well as many times throughout the Gemara that we sometimes force people to do things against their will until they say “okay, I'll do it”. At that point it is actually considered as if it is indeed their will. How could that be if they were forced to say it?

5. Where is there a hint in the parsha to the concept that an idea becomes a reality and “created” in a sense only when a person speaks out the idea verbally?

6. Why does Rashi repeat multiple times regarding karbon chatas (sin offering) that it must be brought with the intent for the sake of being a sin-offering?