Parshas Vayeitzei - Parsha Stumpers

פרשת ויצא

Parsha Stumpers

1. Where is there a ראיה in this week's parsha that one should wear a shtreimel? :)

2. Three types of people are called “dead” even while they are alive. All three appear in this week's parsha. What are they and where do they come up in the parsha?

3. How could Yaakov avinu come into a foreign land and start bossing around the shepherds and telling them that, as Rashi writes, “If you are hired workers, you have not yet completed the day's work. And if the animals are yours, there is still time in the day...”?

4. Eliphaz was sent by Eisav to kill Yaakov.

            a. Why is this included in kibud av?

            b. What did Yaakov do to get out of the situation?

            c. Why did this satisfy Eliphaz?

5. Why did Lavan not make a huge wedding for Rachel as he did for Leah?
   
   
   
   
6. There are two times other then the episode with the shepherds by the well that Yaakov seems to go on a rant, so to speak, and “lose his cool”. What is the connection between these three times?

7. Who named the shevatim?

8. Why did Leah only name her fourth son Yehuda? Was she not thankful for the first three?
   
   
   
   
9. How could Lavan continue going to Yaakov after Hashem told him explicitly not to? Who else did a similar thing?
   
   
   
   
10. Rashi (31:39) tells us that Yakkov told Lavan that he was very careful when watching his sheep and whether things were stolen during the day or night, Yaakov paid for it all. What would have been the hava amina to differentiate between things stolen during the day and things stolen at night?

11. Why did Yaakov curse the one who took Lavan's idols?

12. What is the significance of eating in this week's parsha? (continuing the theme from last week)

13. Where do you see in this week's parsha that “stealing” could be said in reference to intangible things which “can't be paid back”?

14. What was the difference between the way Lavan and Yaakov each named the גל? Clearly Lavan and Yaakov shared a language in common because they spoke (or at least argued) often, so shouldn't it have been that at the time of a peace treaty that they agree on what to call the mound - especially since what they ended up doing pretty much mean the same thing anyway? Why couldn't they just agree on a language?

Parshas Toldos - Parsha Stumpers

פרשת תולדות

Parsha Stumpers and Something to Think About

1. Rashi (25:20) 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”?

2. 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”?

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

4. Hashem promises again in this week's parsha (26:4) that B'nei Yisroel will increase as many as the stars. Now with the help of science we indeed know that there are billions of stars across the galaxies, etc. However, the Torah generally speaks in the lashon of people and in the way we perceive things from earth. Looking up on even the most starry night in the clearest sky, one could still put a relatively low estimate on the number of stars that the eye could see – whether it be 100,000 or perhaps a million or two million, the promise comparing us to the stars seems different in nature from the comparison to the sand – where even the amount of grains in a single sandbox seems infinite. How could we understand the promise of us being like the stars?

5. In Toldos 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?

6. Why was Yaakov suddenly worried that he was going to die in פרק כז : פסוק ז ?

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

8. The Torah tells us that Yitzchakl became visually impaired. Rashi offers three possible causes of/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?

9. In פרק כז : פסוק יט Yaakov tells Yitzchak, “ אנכי עשו בכורך". 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?

10. In פרק כח : פסוק ה Rashi writes, “I do not know what it teaches us”. Why does Rashi tell us this? Just say nothing?

11. 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 refereed 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 Vayeira - Parsha Stumpers

פרשת וירא

Parsha Stumpers

1. The Torah tells us that Avraham was visited by three men who looked like Arabs. How could they have looked like Arabs if Arabs are descendents of Yishmael?
   
   

2. The passuk relates that the malachim “ate” the food which Avraham prepared for them. Rashi explains that the reason they pretended to eat is because it is proper not to deviate from the minhag of the place. Obviously this concept is important enough for the malachim to proactively eat, as opposed to passively just say that they are not hungry. What is so important about not deviating from the minhagei ha'makom? Where in halacha do we see this concept as well?
   
   

3. After Avraham's bris, Rashi (18:1) tells us that Hashem made it extremely hot and sunny in order not to trouble Avraham with guests. When Hashem saw Avraham upset that no guests were coming, Hashem sent three malachim. Why didn't Hashem just make it not as hot and sunny and have the normal traffic of visitors?
   
   
   
   
4. Rashi tealls us that one malach cannot perform two missions. Yet we know that the same malach that came to heal Avraham was the one who went to save Lot from Sodom (see rashi 19:1). How could that malach perform multiple missions?
   
   
   
   
5. The Ba'al Ha'Turim (18:2) writes that because of Avraham's humility of referring to himself as dust and ash, he merited the mitzvos of Parah Adumah and Sotah. What is the connection between these mitzvos and the expressions of Avraham, beyond the words themselves?
   
   
   
   
6. The Torah testifies (20:14) that Avraham accepted a gift from Avimelech of flocks, cattle, servants, and maid servants. Similarly we see that Avraham accepted gifts from Pharoah in last week's parsha. Why was Avraham willing to take these, yet by the war of the four and five kings, Avraham refused to accept even a shoe lace?

Parshas Lech Lecha - Parsha Stumpers

פרשת לך-לך

Parsha Stumpers and Something to Think About

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. The passuk (15:6) says that Avraham trusted in Hashem, and that Hashem considered it as righteous of him. Shouldn't have this been expected of Avraham?
   
   
3. 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?

4. 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?

5. How could Hagar have received ruach hakodesh outside of eretz yisroel (between kadeish and barad – as the mishna in Gittin says)?

6. 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?

7. 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?

8. 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 we do so?

Parshas Noach - Parsha Stumpers

פרשת נח

Parsha Stumpers and Something to Think About

A Riddle:

סוף סוף ראשי 1.

תחילת סוף סופי

ויבא נח...אל התבה

מי אני?ג

2. 2.  Where do we see from this week's parsha that the day starts at night? Why is it that there is a concept of miktzas hayom k'kulo only if the night is part of the “miktzas”, yet if have even the full day without the preceding night, this concept is not applicable?
   
   3. Rashi (6:13) says that despite all the things that the dor ha'mabbul were doing, the gezairah was sealed because of robbery. Why robbery more than avodah zarrah or giluy arayos?
   
   4. Where is there a remez in the beginning of the parsha that Noach was not involved in any of these three things?
   
   5. Rashi both in 6:18 and 7:7 writes that it was forbidden to have marital relations in the teivah. However, Rashi in 7:7 adds that the reason for this was because the world was in a state of distress...

(a) Why does Rashi repeat himself?

(b) Why does Rashi in 7:7 add the reason?

(c ) Why is this a valid reason? Clearly the people dying in the mabbul deserved it. Shouldn't it have been considered a “joyous” time for the world?

6. The Torah uses the phrase “בעצם היום הזה” in this week's parsha as well as three other times in chumash in the same way. Where are these four times and what is the connection between them?

7. Why did Hashem punish the world through means of a mabbul of water?

8. There is a machlokes when the mabbul started. The same machlokes exists regarding the creation of the world. What is this machlokes and what is the connection?

9. The passukim (Noach 8:10-11) describe that the second time Noach sent out the dove, it came back with an olive branch in its mouth. Rashi comments that the dove was trying to tell Noach the following: “Better let my food be bitter as an olive and provided by the hand of Hashem, and not sweet as honey but provided by the hand of man.”...

(a) The dove should have had hakaras hatov to Noach and his family. Why at the first opportunity does the dove say such a remark?

(b ) The dove's statement makes absolutely no sense! The entire time Noach and the animals were in the teivah they experienced open miracles. The whole teivah was something which opposed teva. Wasn't it pretty apparent that Hashem was present every step of the way?

10. Why did Hashem (9:1) need to give Noach a beracha that the animals would fear him? Wasn't this already built into the world from the sheishes y'mei beraishis?

11. What are some of the similarities between Noach and Moshe found in this week's parsha?

11. How did Noach know it was Cham who dishonored him?

12. One of the reasons Rashi (11:1) gives as the reason behind why the dor haflaga began to build the tower is because they thought that the world was on a cycle that every 1656 years Hashem wold bring another flood. They therefore wanted to be prepared with supports for the skies. According to this why was Hashem so upset? Why not just let the people think this incorrectly and waste their own time as long as they are not bothering anyone?

13. If the dor haflaga wanted to 'wage war' with Hashem, why did they buildמגדל בבל in a valley? They should have built it on top of a mountain!?

14. Rashi (11:28) brings down the story from the famous medrash how Haran (Avraham's brother) stood and observed the episode of Avraham being thrown into the fiery furnace. Haran decided that Avraham's fate would determine his own faith in Hashem. The medrash continues that indeed when Avraham emerged unscathed, Haran joined his side and was consequentially thrown into the fire – and burned to death. What did Haran do wrong? 

Parshas Netzavim-Vayeilech and Rosh Hashanah: Parsha Stumpers and Something to Think About

פרשת נצבים

&

ראש השנה

Parsha Stumpers and Something to Think About...

1. At the end of parshas Nitzavim, Hashem tells us: הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ, הַבְּרָכָה וְהַקְּלָלָה; וּבָחַרְתָּ בַּחַיִּים--לְמַעַן תִּחְיֶה, אַתָּה וְזַרְעֶךָ - “I have placed life and death before you, blessing and curse; and you shall choose life....”

A few questions should immediately come to mind:

a. Chazal teach us that a “nesinah” (a “giving”) is shaveh perutah (value of a perutah coin). In order for there to be two equal things that Hashem is giving before us, it must therefore be that they are both “valuable” (at least in our eyes). Last time I checked, though, Death's & Cursing's popularity was quite down. How could we understand that it is a “nesinah”?

b. Also, if this is our big choice of bechirah, isn't it a bit unfair to word the choice as a choice between life and blessing versus death and curse? It seems pretty obvious which one to choose. Shouldn't a real bechirah be between two equal options?

c. Being that the choice seems so obvious and clear, why is Hashem telling us which one to choose, as He says, “and you shall choose life”? And if it is not so obvious, why is He 'cheating' – so to speak?

2. Rashi (30:19) 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 cold we understand this Rashi? There is a very simple pircha with this kal v'chomer that 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?

3. We know that a person's parnasah is fixed on Rosh Hashanah. Which three expenses are not included in this equation?

3. Why is it that two days of Rosh Hashanah are kept even in Eretz Yisroel, whereas other yomim tovim are celebrated there for only one day?
   
4. At the end of every slichos in the Tefillah of Mi She'anah we say, “Mi she'anah l'avraham avinu b'har ha'moriyah hu ya'a'nei'nu” - "He Who answered Avraham our father on Har HaMoriyah, may He answer us.” What, though, was Avraham's tefillah on Har HaMoriah?

3. Why are we allowed to eat honey? Usually, if an animal/creature is not kosher, then its products are not either kosher. A bee is not kosher, so why is its' honey?

פרשת וילך

Parsha Stumpers and Something to Think About

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

3. The S'forno (31:1) 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?

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

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

3. 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?

3. Rashi (31:29), 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?

3. [For those who didn't read the d'var Torah:] The Gemara Sanhedrin brings a proof from our parsha for techiyas hamaysim. What is it?

3. 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?

3. 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?

Parshas Ki Savo - Parsha Stumpers and Something to Think About

פרשת כי תבא

Parsha Stumpers and Something to Think About

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. 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?

3. 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?

4. 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, though? Certainly everyone comes into the world pure?

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?