Parshas Toldos - Parsha Stumpers

~ Something to Think About ~

פרשת תולדות

Parsha Stumpers

By: Daniel Listhaus

1. (25:19) Rashi writes that the Torah specifies that Yitzchak was Avraham’s son because scoffers would mock that Yitzchak was from Avimelech and Sarah. How could they even think to say such a thing? First, it was well known that nothing had occurred between Avimelech and Sarah. Second, it was a miracle that Sarah was able to give birth at such an old age! Certainly people knew that?

2. (25:20) Rashi writes that the Torah praised Rivkah that despite being a daughter of a wicked person, and the sister of a wicked person, still she did not learn from their deeds and instead was righteous. Yet, Rashi (25:21) comments that Hashem only answered the tefillos of Yitzchak – because the prayer of a tzadik ben rasha (a righteous person who is the son of a wicked person) is not comparable to a tzadik ben tzadik (a righteous person who is the son of a righteous person). Why is this so? Shouldn't the tefillos of someone who, despite their background, is a tzadik, be more dear to Hashem than someone who simply “grew up that way”?

3. (25:22) Rashi comments that Rivkah went to seek what the future had in store for her soon-to-be-born twins. How could she do that? Isn’t there a concept that one should not try to seek out the future? Also, if Shem and Eiver were able to tell the difference between Yaakov and Eisav before they were even born, how could we understand how they had bechirah (free choice)?

4. The Torah relates that Eisav said to Yaakov, “Pour into me, now, some of that very red stuff for I am exhausted”. Did Eisav not know what the food was called that he had to say “that red stuff”?

5. What is the significance of eating in this week's parsha?

6. (26:5) Hashem tells Yitzchak that Avraham kept “My safeguards, My commandments, My edicts, and My Torahs”. Rashi explains them, respectively, as follows: “Rabbinic decrees, common-sense mitzvos, decrees, and Torah shel baal peh” Why is this the order that the Torah lists them in? Shouldn't the order be:  mishpatim, chukim, Torah shel baal peh, and then the rabbinic decrees?

7. (27:7) Why was Yaakov suddenly worried that he was going to die?

8. What was special about Eisav's garment? Where did he get it from? Why wasn't he wearing it?

9. The Torah tells us that Yitzchak became visually impaired. Rashi offers three possible causes/reasons for this. The first is that he was affected by the smoke of avodah zarrah incense of Eisav's wives. If so, why wasn't Rivkah affected in the same way?

10. (27:19) Yaakov tells Yitzchak, “ אנכי עשו בכורך" – “I am Eisav your first born”. How could he say this, isn't it lying? And even according to Rashi that Yaakov stuck in punctuation to make it      truthful, still wasn't Yaakov really the bechor – he bought it from Eisav?

11. (28:5) Rashi writes, “I do not know what it teaches us”. Why does Rashi tell us this? Just say nothing?

12. There are four times throughout the parsha (in Rashi) where the Beis Medrash of Shem and Aver is mentioned. Two of these times it is referred to as “Shem and Aver”. Another time, though, it is referred to only as “Shem”, whereas another time only by “Aver.” Why the differences?

Parshas Chayei Sarah - Parsha Stumpers

~ Something to Think About ~

פרשת חיי שרה

Parsha Stumpers

By: Daniel Listhaus

1. (23:2) Rashi writes that Sarah’s death was a result of hearing the news that Avraham had gone to offer Yitzchak as a karbon. Why was Sarah’s reaction so different from Avraham’s?

2. (23:3) The Gemara Berachos [3b] brings an opinion that one it is assur to speak in front of a dead body. Bring a proof from this week’s parsha?

3. (23:4) Avraham challenged Efron and the B’nei Cheis that he was willing to act as a foreigner and pay for the Cave of Machpeilah, but that if they were not willing to sell it then he would force them to since he had a right to Eretz Yisroel. How was this attitude any different from Lot’s in last week’s parsha when his shepherds would allow their flock to graze on others’ property since it would one day belong to Avraham anyway?

4. (23:17) The passuk says “And Ephron’s field, that was in Machpeilah, that was facing Mamrei, stood…” Rashi offers two explanations for the passuk – one which he says is the simple explanation of the passuk. If Rashi knows the simple explanation of the passuk, why does he bring a second pshat?

5. (24:10) Rashi writes that Efron had become a leader that very day that Avraham approached him. As Rashi writes: Because of the importance of Avraham, who needed Efron, Efron ascended to greatness. Why was this necessary?

6. (24:10) Rashi writes that Avraham’s camels were different from many others’ because he was careful to muzzle them in order that they not graze from others’ fields. The gemara (Chullin 7a) says that Hashem doesn’t bring takalah to the animals of tzadikkim. If so, why did Avraham’s camels need to be muzzled?

7. (24:29) The passuk says, “…And Lavan ran outside to the man, to the spring…” Why does the passuk have to say that he ran outside? Certainly we would have figured out that in order to get from his house to the spring where Eliezer was he would need to go outdoors?

8. (24:32) The passuk relates that Lavan gave water to Eliezer and his men to wash their feet. This was the practice of Avraham and Lot as seen in previous parshios because they wanted to make sure that no avodah zarrah would be brought into their house. Lavan worshipped avodah zarrah, so why was he concerned of it being brought into his house?

9. (24:32) Rashi points out that Eliezer’s camels were muzzled so that they should not graze along the way in fields belonging to others. We know this was the practice of the house of Avraham already so why does Rashi feel the need to repeat it?

10. (24:36-30) Why did Eliezer feel the need to give Besuel details of the story which had no relevance to him, such as Avraham’s command not to find a girl for Yitzchak from Cana’an?

11. (24:42) Rashi quotes the Gemara that we learn from this week’s parsha that the conversations of the slaves of our avos is more pleasing before Hashem than the Torah of their descendents. Why is this so?

12. (24:47) Rashi writes that Eliezer switched the order of events in order that they shouldn’t catch him in a “lie” that how could he giver Rivkah gifts before knowing for certain who she was. What lie was he worried they would catch? He had already said that he made a sign and that it was only after he witnessed that being fulfilled that he gave her the jewelry, so who cares that he asked only afterward which family she was from? Certainly they wouldn’t have thought he was lying about his saying that Avraham told him not to choose a girl from Cana’an because if so, Eliezer would have married Yitzchak to his own daughter?

13. Did Eliezer perform kiddushin with Rivkah on Yitzchak’s behalf? If yes, how? If no, then what was Avraham so concerned about that he made Eliezer swear?

14. (24:50) Did Lavan believe in G-d despite his idols? Why not attribute the even to mere coincidence?

15. (24:55) Rashi writes that the malach came and killed Besuel for trying to interfere and kill Eliezer. Why was Besuel trying to stop him? Did he not want his daughter to marry into the prestigious family of Avraham?

16. (25:7) Rashi explains the passuk that when Avraham was 100 he was like he was 70, and when he was 70 was like he was 5, similar to the explanation Rashi gives in the beginning of the parsha when the passuk writes Sarah’s age. Why does Rashi not offer an explanation along the same lines when the passuk mentions Yishmael’s death and age?

Parshas Lech Lecha - Something to Think About

~ Something to Think About ~

פרשת לך-לך

Parsha Stumpers

By: Daniel Listhaus

1. The Gemara says that because Avraham turned the spoils of the war in this week's parsha from the king of sodom, he merited the mitzva if tzitzis. However, in parshas Noach, Rashi said that because Shem covered Noach with a garment, Hashem rewarded him that his children merit the mitzva of tzitzis. How can we answer this contradiction?

2. (12:13) Why did Avraham mention getting gifts before mentioning having his life spared?

3. (12:13) Why was Avraham willing to take the gifts of Mitzrayim sand not the gifts after winning the war between the 4 and 5 kings?

4. (13:5) Why did Avraham take Lot with him?

5. (14:10) Rashi writes that it was only after seeing miracles for themselves that the kings believed that Avraham was right. This is similar to Haran who also only listened to Avraham after seeing him survive from the furnace. So why was Haran killed in the fire? Why was more expected of Haran than of the kings?

6. (15:1) Rashi explains that Avraham was afraid that he had used up his reward in Olam Habbah as zechusim on Earth to be able to win the war. Hashem reassured Avraham, “Don’t worry…your reward is very great.” How did this reassure Avraham? Perhaps true that his reward was very great but maybe it was significantly less than it was? Was Avraham only concerned of losing all his Olam Habbah?

7. (15:5) Rashi writes that the changing of Avraham’s name changed his zodiac – however Rashi seems to imply that Avraham was still bound to astrological calculations (just not the same ones) even after the name change. Was he?

8. (15:6) The passuk says that Avraham trusted in Hashem, and that Hashem considered it as righteous of him. Shouldn't this have been expected of Avraham?

9. There are many examples throughout this week's parsha which demonstrate the importance of putting oneself with the right people and surroundings. What are some of these examples?

10. (16:4) If Avraham was able to have children, why did Hashem have to change his mazal?

11. (16:5) Rashi writes that Sarah accused Avraham of not davening for her earlier and for not saying anything despite hearing Hagar’s comments to Sarah. The only response that the Torah records to this was Avraham saying, ‘Hagar is your maidservant and you may do with her as you see fit.” Did Avraham in fact only daven for himself and not Sarah? Did he in fact stay silent and not back up his wife when Hagar made comments? If so, why?

12. (16:7) When Hagar ran away from Sarah, a malach came over and asked “Where have you come from...” Certainly the malach knew where Hagar had come from, and, as Rashi tells us, was only asking as a means to start a conversation. There are a couple of other places in the Torah where Hashem did a similar thing. When were these other times and how was each times' response different?

13. (16:8) The angel asked Hagar, “Where did you come from and where are you going?” Hagar answered, “I am running away from Sarah.” Where was she going?

14. (16:9) Rashi writes that every line of conversation was with another malach. Why a new angel to reply to each sentence?

15. (16:9) How could Hagar have received ruach hakodesh outside of Eretz Yisroel (between Kadeish and Barad – as the mishna in Gittin says)? Why did she merit seeing angels outside the house of Avraham?

16. (17:5) Rashi writes that Sarai’s name was changed to Sarah and that the letter “yud” complained and was added to Yehoshua’s name later. If letter’s need a place to go, where did the two “hey’s” – put into Avraham and Sarah’s names – come from?

17. (17:23)The passuk says that Avraham performed bris millah in the middle of the day. There are several other times in the Torah that this expression is used. When were these other times?

18. There are seven times in the Torah where it mentions a bracha to Hashem. One is in this week's parsha. Where is it in this week's parsha and where are the other six?

19. In this week's parsha Avram's name was changed to Avraham. The gemara in Berachos says that we could no longer refer to him as Avram. Where in davening everyday do we still call him Avram? And how can / why do we do so?

Parshas Nitzavim-Vayeilech 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?

~ Something to Think About ~

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) Rashi, 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 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 - Parshas Stumper

~ 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 Re'eh - Parsha Stumpers

~ Something to Think About ~

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?