Parshas Ha'azinu - Parsha Stumpers

~ Something to Think About ~

פרשת האזינו

Parsha Stumpers

By: Daniel Listhaus

1. (32:2) Rashi explains that the Torah gives the simile of Torah being like dew as opposed to rain because rain is annoying to people as opposed to dew which everyone is happy with. Rashi gives two examples of how rain is annoying to some people: It is annoying when one is trying to travel and it is annoying for someone who has an uncovered barrel of wine. Why does Rashi feel it is necessary to give any example at all, let alone two of them

2. (32:9) Rashi describes that Avraham + Yitzchak + Yaakov with the qualities they represented are like three strands of string twisted together into a strong rope. Similarly we find in the Gemara Berachos when Moshe was fighting on B’nei Yisroel’s behalf and davening that Hashem not wipe them out. Moshe said that unlike his own descendents which would only have him – a “one legged stool” – to rely on, B’nei Yisroel are backed by a “three legged chair” of Avraham, Yitzchak, and Yaakov. Assuming that Moshe Rabbeinu, who was worthy of receiving the Torah and leading B’nei Yisroel, had the same qualities, is there something stronger of the middos being represented specifically by three different individuals as opposed to one person containing all three?

3. (32:48) Rashi points out that there are three times in the Torah where the Torah uses the expression of “b’etzem ha’haom ha’zeh”. However, in truth there are four. What is the one which Rashi leaves out and why does he do so?

Parshas Vayeilech - Parsha Stumpers

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פרשת וילך

Parsha Stumpers

By: Daniel Listhaus

1. “Vayeilech Moshe...” Where did Moshe go?

2. (31:1) The S'forno and others explain that Moshe said to B'nei Yisroel, “ I am old and no longer able to go and come back...and even if I was able to, still Hashem said to me that I anyway cannot enter into Eretz Yisroel.” What was the point of the first half of Moshe's statement? Let him just say that Hashem said he cannot enter Eretz Yisroel? How was this different from Yaakov’s response to Pharoah when asked how old he was?

3. (31:1) How did Moshe know when he was going to die?

4. What is significant about dying on the same day one is born?

5. There are many differences between what Hashem told Yeshoshua and what Moshe told Yehoshua. What are these differences? And why the differences?

6. Rashi (31:12) says that the men come to hakhel to learn, the women to hear, and the children to give reward to those who brought them. What does this mean?

7. The passuk (31:14) says “hein karvo yame'cha lamus”. The simple way to understand the passuk is “Behold, your days are drawing near to die...” However, as a remez, the word “hein” – represented by the letters hey and nun – could also actually refer to Moshe rabbeinu. How is this?

8. (31:29) Rash, in an answer to a question of his, writes that a rebbe considers his talmid like himself. If so, how did Rashi answer his question? If Yehoshua was considered to Moshe like Moshe himself, then it should follow that Yehoshua's talmid was viewed by Yehoshua as Yehoshua himself. The “chain rule” should then say that Moshe would consider even his talmid's talmid's talmid's talmid..... as himself. If so, how did Rashi answer his question?

9. The Gemara Sanhedrin brings a proof from our parsha for techiyas hamaysim. What is it?

10. (When parshas Vayeilech falls out on Shabbos Shuva): In the Haftorah for Shabbos Shuva we read, “Shuva Yisroel ad Hashem elo'kecha” (Repent, Yisroel, until Hashem your G-d). The choice of word to say “ad Hashem” instead of “l'Hashem” (to Hashem) seems a bit strange. What is hinted to in the passuk by writing it this way?

Parshas Nitzavim - Parsha Stumpers

~ Something to Think About ~

פרשת נצבים

Parsha Stumpers

By: Daniel Listhaus

1. (29:13-14) The passukim  say, “Not with you alone do I forge this bris  and this oath, but with whoever is here, standing with us today before Hashem, our G-d, and with whoever is not here with us today…” How could a bris be made with people who are not present?

2. (29:15) The passuk says,

 כִּי אַתֶּם יְדַעְתֶּם אֵת אֲשֶׁר יָשַׁבְנוּ בְּאֶרֶץ מִצְרָיִם וְאֵת אֲשֶׁר עָבַרְנוּ בְּקֶרֶב הַגּוֹיִם אֲשֶׁר עֲבַרְתֶּם

Why switch from “that which we passed” to “that which you passed”

3. (29:28)There are nekudos (dots) above certain letters/words in the passuk. Why is this and why over those particular ones?

4. (30:12) The Rosh and Da’as Zekainim mention that there is a remez in the passuk that in the zechus of bris millah, Moshe was able to enter shamayim. Which zechus millah is being referred to? And why this particular zechus?

5. (30:19) Rashi writes that “Hashem tells us to look at the sun, which obeys Hashem command perfectly – it rises and sets every day at the right time, even though it will not receive any reward for doing so. Therefore, certainly we who will get reward for listening to Hashem should do so...” How could we understand this Rashi? There is a very simple pircha with this kal v'chomer: the sun is an inanimate object with no ability to think or decide, nor does it have any nesyonos to stop it. So how could it be so obvious that we should be expected to obey Hashem as well as the sun?

Parshas Ki Savo - Parsha Stumpers

~ Something to Think About ~

פרשת כי תבא

Parsha Stumpers

By: Daniel Listhaus

1. 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?

2. (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]

3. (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]

4. (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]

5. 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?

6. Why does the Torah write more K'lalos (curses) than berachos (blessings) if we know that Hashem rewards much more than punishes?

Parshas Ki Seitzei - Parsha Stumpers

~ Something to Think About ~

פרשת כי תצא

Parsha Stumpers

By: Daniel Listhaus

1. (21:11) How could we understand the concept of eishes y'fas to’ar?

2. (21:18) How could we understand the concept of ben sorer u'moreh? How could we punish him based on his future? Doesn't he have bechira?

3. (22:7) The mishna in Berachos states that if one who declares, “Hashem's rachamim extends to the bird's nest” we quiet him.

a. Where do we see in this week's parsha that Hashem's rachamim reaches the bird's nest?

b. What is wrong with saying such a statement that we quiet one who says it?

4. (22:12) This week's parsha contains the basis for the minhag to start wearing a talis when one gets married. Where is it?

5. (23:8) In this week's parsha is an unbelievable example of the extent we must show hakaras hatov. What is it? Why?

6. (23:14) In this week's Parsha there is a mitzva, which many people do not know, pertaining to going out to battle:ויתד תהיה לך על אזנך …

a. What is this mitzva ? [Hint: It shows the importance of כבוד הבריות even in extreme circumstances such as war.]

b. Where is there a רמז in this פסוק as to what a person should do when in danger of hearing a דבר שאינו הגון? 

7. (24:19) Rashi writes that even if one would drop money accidentlly on the ground, it was ultimately picked up by a poor person then the one who dropped is blessed because of it. Why should he receive any reward? He did absolutely nothing and is completely unaware of the money he dropped!?

8. Two of the six zechiros are in this week's parsha. What are they? What are the other four? And what makes them so fundamentally important that they are of the zechiros?

Parshas Shoftim - Parsha Stumpers

~ Something to Think About ~

פרשת שופטים

Parsha Stumpers

By: Daniel Listhaus

1. (16:21) The Medrash Rabbah says that Shlomo HaMelech's throne had 6 steps leading up to it. On each step was one of six consecutive לא תעשה found in this week's parsha. What are they and what is the connection between them? (see Kli Yakar)

2. (17:18) There are three important dinim pertaining to a melech. What are they and where is there a remez to them in the word כסא – as if to say that a king who keeps these three things will merit to stay on the כסא ? (see Kli Yakar)

3. (16:22) Rashi explains that Hashem despises things which goyim use for avoda zarah. If this is so, why are we allowed to have a mizbe'ach? Why are we allowed to pray? Where do the liens get drawn?

4. (17:6) Rashi writes that if three witnesses come to testify, they do not become eidim zomemin until all three of them become zomemin. Why should this be true?

5. How could we even understand the din of eidim zomemin? They never even completed the evil they intended to do!?

6. (17:11) Rashi comments on the passuk that we must listen to the chachomim even if he says right is left and left is right. If I know that right is indeed not left, then why should I listen to the words of the chochom? What is the fundamental difference between this law and the one regarding not following a navi sheker (18:22)?

7. (18:10) Rashi understands the passuk as forbidding various types of superstitious activities. (a) Rabbi Akiva explains “me’onain” as people who assign seasons by saying that certain times are more propitious for certain things. Isn’t this something that we do? For example, we say that Adar is a good time to have a court case? (b) Rashi explains “menacheish” as one who makes decisions based on occurrences such as bread falling or a deer blocking the road or one’s staff dropping from his hand. Yet the Gemara Berachos relates a story in a mishna of a tanna who would know when his tefillos would be answered based on the fluency it came from his mouth?

8. (20:3) Rashi points out that the Torah lists four times not to be afraid of an enemy during war based on the noise it makes – whether it be the collision of shields, the stamping of the horses hooves and their neighing, the sound of their horns, and the enemy’s shouting. Why does the Torah need to write four warnings to include each of these specific scary noises? Why not just tell us not to be afraid?

Parshas Re'eh - Parsha Stumpers

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פרשת ראה

Parsha Stumpers

By: Daniel Listhaus

1. (13:6) The passuk says, with regards to a navi sheker (false prophet), that “he should be put to death, for he has spoken fabrication against Hashem you G-d – Who takes you out of the land of Egypt”. The passuk uses the word “motzee” which is the present tense of the word for “take out”. Why does the Torah use the present tense “Who takes you out of…Egypt” instead of “Who took you out of…Egypt”?

2. (15:10) Rashi writes even one who merely commits verbally to give will receive reward for the statement along with reward for the act. Why does one receive reward for merely committing?