Bamidbar #2- Movable Mishkan?

In this weeks parsha, Bamidbar, it says is perek alef,  נאוּבִנְסֹ֣עַ הַמִּשְׁכָּ֗ן יוֹרִ֤ידוּ אֹתוֹ֙ הַֽלְוִיִּ֔ם וּבַֽחֲנֹת֙ הַמִּשְׁכָּ֔ן יָקִ֥ימוּ אֹת֖וֹ הַֽלְוִיִּ֑ם וְהַזָּ֥ר הַקָּרֵ֖ב יוּמָֽת. What does it mean יוֹרִ֤ידוּ אֹתוֹ֙? Rashi says it means to dismantle. This was for the purpose of transporting the mishkan when they needed to move across the dessert.

-What else could יוֹרִ֤ידוּ אֹתוֹ֙ mean?

- in the passuk it also talks about an outsider. Who could this outsider be?

- this "outsider" can also be put to death for interfearing with the packing of the mishkan. Why? Also who would be putting him to death?

Bamidbar #1 - Why wildernes?

In perek aleph pasuk aleph it says, "וידבר ה' אל משה במדבר סיני" – “and G-d spoke to moses in the wilderness of sinai” Why did Hashem give the torah to the jewish people in a wilderness? Chabad.org explains that since the wilderness has no owner, this symbolizes to Bnei yisroel that the torah does not belong to one person, but rather it belongs equally to everyone. Why do you think the torah was given in a wilderness, and why was the torah given in a dry land with no water?

Behar/Bechukotai #3- What's Wrong

In parshat Behar, perek chuf hey, passuk yud daled, it is stated to “not wrong one another”. What kind of “wronging” is this passuk referring to? Rashi suggests that it is refers to wronging in money matters. E.g: overpricing, theft etc. What other kind of wrong doing could this passuk suggest?

Behar/Bechukotai #2- Shemita & Har Sinai

This weeks Parsha is Behar-Bechokotai. In Leviticus 25:1, the question for when we talk about the shmita year, is that what does the shmita year even have to do with Har Sinai? Weren’t all the commandments given on Har Sinai? The Torat Kohanim writes about Rashi’s answer. He says that the pasuk tries to tell us that just as the shmita year both its general rule and the small details were commanded on Har Sinai, so too with all of the commandments the general rules and down to the details it was commanded/ decreed on Har Senai. 

What are other possible reasons that the shmita year has a connection with Har Senai?

Behar/Bechukotai #1- Shemita & Yovel

In this week's parsha it is written, "שֵׁ֤שׁ שָׁנִים֙ תִּזְרַ֣ע שָׂדֶ֔ךָ וְשֵׁ֥שׁ שָׁנִ֖ים תִּזְמֹ֣ר כַּרְמֶ֑ךָ וְאָסַפְתָּ֖ אֶת־תְּבוּאָתָֽהּ" and "וְסָפַרְתָּ֣ לְךָ֗ שֶׁ֚בַע שַׁבְּתֹ֣ת שָׁנִ֔ים שֶׁ֥בַע שָׁנִ֖ים שֶׁ֣בַע פְּעָמִ֑ים וְהָי֣וּ לְךָ֗ יְמֵי֙ שֶׁ֚בַע שַׁבְּתֹ֣ת הַשָּׁנִ֔ים תֵּ֥שַׁע וְאַרְבָּעִ֖ים שָׁנָֽה"  

(25:3,8) These pesukim discuss shemita and yovel.

There is much to discuss about shemita and yovel. For example, in 25:8 why does the pasuk say "שֶׁ֥בַע שָׁנִ֖ים שֶׁ֣בַע פְּעָמִ֑ים"? Isn't that repetitious? Rashi explains that one might think to keep seven successive years as shmita and keep the year immediately following it as the yovel year. The pasuk writes "שֶׁ֥בַע שָׁנִ֖ים שֶׁ֣בַע פְּעָמִ֑ים" to teach us that each seven-year cycle has to be done in its time. 

- What are some other examples of interesting wording that can be found in the discussion of yovel and shemita?

- Why 7 and 50? What is the significance?

- What connections (numbers, ideas) can be made to other places in the torah?

- How does shemita and yovel comment on the land of Israel?

- What can we learn from the laws of shemita and yovel?

Emor #4- Shulchan Aruch?

In this weeks parsha perek 21 pasuk 4, it says, "וְאֵ֙לֶּה֙ הַמִּשְׁפָּטִ֔ים אֲשֶׁ֥ר תָּשִׂ֖ים לִפְנֵיהֶֽם׃", "these are the rules you shall set before them:"

Why does the Torah take it's time to say "set before them"? Why doesn't it say "The rules to teach them"? What is the significance of this wording?

Rashi gives an explanation. He says that HaShem didn't want Moshe to simply have Bnei Yisrael memorize the Torah and Halacha verbatim and mindlessly, he wanted there to be a significance to what they were learning. Therefore, HaShem tells Moshe to have everything laid out before Bnei Yisrael like a table of food put out before someone ready to eat. This way Bnei Yisrael would learn more than just the word for word Torah and Halacha and be able to know the reason for it.

What are other possible reasons for why the pasuk says "set before them"?

Emor #3- tell them twice?

In this weeks Parsha, in chapter 21 pasuk 1 it says "וַיֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה אֱמֹ֥ר אֶל־הַכֹּהֲנִ֖ים בְּנֵ֣י אַהֲרֹ֑ן וְאָמַרְתָּ֣ אֲלֵהֶ֔ם לְנֶ֥פֶשׁ לֹֽא־יִטַּמָּ֖א בְּעַמָּֽיו׃" "The LORD said to Moses: Speak to the priests, the sons of Aaron, and say to them: None shall defile himself for any [dead] person among his kin," Why does HaShem say to Moshe to "speak" to the priests and then again "say to them"? Why doesn't HaShem just say speak them once? Rashi answers this question and says the repetition is necessary to warn the adults about their child and hat they should be careful of defilement. Why else would HaShem use this repetition?

Emor #2- Family Exceptions?

In parsha emor פסוק א and ב it is written, 

"And the Lord said to Moses: Speak to the kohanim, the sons of Aaron, and say to them: Let none [of you] defile himself for a dead person among his people"

"except for his relative who is close to him, his mother, his father, his son, his daughter, his brother,"

This tells us a kohen has to maintain a special level of purity, and may not tend to the body of someone who has died.

However, the Torah points out that when it comes to family, the kohen can and must be of help. Why is the kohen allowed to take care of his family? Chabbad.org say that this parsha teaches us that families should always stay together. In hard times, happy times, and every day of our lives. 

Emor #1- Watching Mitzvot?

The Torah tells us in this week’s parsha, “u’shmartem es mitzvosai, v’aseesem osum — watch the mitzvot and do them” (Vayikra 22:31). What does watch mitzvot mean? If one does a mitzvah he is surely doing more than watching them. According to Torah.org perhaps we should look out for mitzvot to do. We have many times to do mitzvot but sometimes miss the opportunity so this passuk is saying look for mitzvot that aren't clearly in front of you

Acharei Mot/Kedoshim #4- Gossip and Bystanders

Acharei Mot Kedoshim #2

In Perek 19, Pasuk 16, it says, "לא תלך רכיל בעמיך לא תעמד על דם רעך"

“You shall not be a gossip monger (one who advocates gossip) among your people; you shall not stand by while your fellow’s blood is being shed.” 

QUESTION: What is the link between these two commandments?

ANSWER: Chizkuni says, To speak evil against another Jew — even if it is true — is a very serious sin. However, one who stands by when his friend is being harmed, commits a greater sin. How do we know this? Because if a person knew an aggressor was planning on harming a specific person, one is not only permitted but obligated to warn the intended victim. Doing nothing is a violation of the mitzvah, “You shall not stand by while your fellow’s blood is being shed.”  Therefore, they are put next to each other, in order to stress the severity of the commandment. We know that one who gossips gets tzaraat, and one who gets tzaraat is compared to one who's dead. Therefore, if the second commandment of " ...לא תעמד" is intuitively worse than "...לא תלך רכיל" kal vichomer, should we try to avoid committing this sin.  Because following Chizkuni's logic means that a person who stands by his friend being harmed, is worse than someone who is dead or compared to dead.

What are more connections between the two commandments? Why does the first commandment say " בעמיך"? shouldn't we refrain from speaking gossip about all people? What are more interpretations of these commandments? Why are these commandments significant? 

Acharei Mot/Kedoshim 3- Fearing Parents

In this weeks Parsha, Acharei Mot and Kedoshim, the pasuk says, "Every man shall fear his mother and his father" (19:3). 

What is the reason that fearing your mother is written before fearing your father?

The Gemara in Kiddushin Daf 31A says that in Shmot 20:12 it says to honor your father and your mother. The reason behind this is due to the fact that a person admires their mother more, and fears their father more. For this reason, the Torah writes the opposite of human nature in the Torah to show that a person should honor and fear both of their parents equally.

What other reasons are they written in that specific order for?

Acharei Mot/Kedoshim 2- Why Everyone

Vayikra 19:2 

Why was Parshat kedoshim said in front of all of the people? How is this parsha different from other parshas? Ohr.edu says that Parshat Kedoshim is different because it is relevant to everyone. 

Acharei Mot/Kedoshim 1- Parents vs. Shabbos

In this week parsha, Perek 19, passuk 3, it mentions that Shabbat observance supersede honoring parents, what could be a reason for this? One reason is according to OhrSamayach.com and they say it is because the parents are also commanded by Hashem to observe Shabbat. Parents deserve great honor, but not at the "expense" of Hashem's honor.

Tazria/Metzora- Birds, Stick and Grass?

In this week's parsha, Tazria-Metzorah, one of the topics is on tazaraat and people who get tzaraat, called metzorot. There are many things that need to be done in order to purify a metzorah, but one of the things the parsha mentions is that two birds, a cedar stick, and aizov-grass are used to purify the metzorah. What is the purpose/ symbolism of these items, and why are the used here?

The Midrash explains that the main sin that tzaraat was used as a punishment for was lashon hara. Therefore, the birds symbolize that the metzorah acted like a bird, chirping constantly and not watching what they say. Then, one of the two birds is slaughtered, symbolizing that if you speak lashon hara you may cause trouble and death. The other bird is let free, with the purpose to spread the message that if you watch your tongue, you gain life. What other reasons could there be for the two birds, or for the ceder stick and the aizov-grass?

Tazria/Metzora- Outside the Camp

In Perek 13, Pasuk 46 the torah says “כָּל־יְמֵ֞י אֲשֶׁ֨ר הַנֶּ֥גַע בּ֛וֹ יִטְמָ֖א טָמֵ֣א ה֑וּא בָּדָ֣ד יֵשֵׁ֔ב מִח֥וּץ לַֽמַּחֲנֶ֖המוֹשָׁבֽוֹ׃ 

A person with tzarat is required to live outside the camp for as long as he has tzarat. According to Rashi, the reason for this is that by saying lashon hara this person caused a rift between people. Therefore, he also deserves to be separated from the rest of society. Why else might a person with tzar need to live outside the camp?

Tazria/Metzora- Meeting place?

In Parshat Tazria, in Perek Daled פסוק ה׳, it is written: "אל אהל מועד", or "to the tent of meeting". What is so special about this meeting place? Rashi says it is the Mishkan, which had a very holy connection with Hashem. What else could be the place that they were going to meet at? 

Tzav #3- Avoiding Embarrassment

"במקום אשר תשחט העלה תשחט החטאת"
“In the place where the burnt-offering is slaughtered shall the sin-offering be slaughtered.” (6:18

In this weeks parsha we are told how to give certain korbanot. It is commanded that the two korbanot are shechted at the same place. What is the significance of the requirement to shecht them in the same place? Chabad.org says the reason for this is because while one korban is brought for forgiveness from a sin and another is brought as a contribution to the beit hamikdash, the reason for the korbanot being shechted in the same location is to avoid embarassment from outsiders watching the shchitah. No one will know whether the shechita is being preformed for redemption or contribution. 

What are other examples of avoiding embarrassment as seen in this weeks parsha? 

Tzav #2- Where was Aharon?

 In  the beginning of the parshah it says, that Hashem  commanded "Aharon and his Sons" when in VaYikrah only Aharon's sons are commanded. Why is this time different? According to the Tosfot HaRash , in VaYikra, Hashem does not command Aharon because He was angry about Aharon's involvement in the eigel. Now Aharon is mentioned because Moshe argued that despite Aharon's mistake he deserves honor because of his righteous offspring. Therefor, Aharon was included. Why else was Aharon mentioned in Tzav when he wasn't mentioned in other places.

Tzav #1- Bringing Bread?

In Parshat Tzav, 7:12 it says the following: יבאִם עַל תּוֹדָה יַקְרִיבֶנּוּ וְהִקְרִיב | עַל זֶבַח הַתּוֹדָה חַלּוֹת מַצּוֹת בְּלוּלֹת בַּשֶּׁמֶן וּרְקִיקֵי מַצּוֹת מְשֻׁחִים בַּשָּׁמֶן וְסֹלֶת מֻרְבֶּכֶת חַלֹּת בְּלוּלֹת בַּשָּׁמֶן: Translation: if he is bringing it as a thanksgiving offering, he shall offer, along with the thanksgiving offering unleavened loaves mixed with oil, unleavened wafers anointed with oil, and scalded flour mixed with oil. Q: Why for the thanksgiving offering, besides bringing an animal sacrifice, the donor must also bring four types of bread, and ten breads of each type, totaling forty loaves? The Netziv answers this by saying that the thanksgiving offering must be accompanied by a public celebration with many guests invited. Therefore, unlike the ordinary shelamim, the numerous loaves of bread are prescribed so that all the guests can partake of the meal. What are other reasons why the thanksgiving offering requires four types of bread? 

Vayikra #3- "Vayikra"

In passaic א perek א & ב Hashem tells Moshe to tell the jews that they have to bring karbanot to Hashem. Why does the torah decide to use the word ויקרא and not one of the other synonyms such as "וידבר"? Rashi explains that a word such a ויקרא is a word used to show affection. As extra credit one time I learned that the first Rashi of every sefer shows affection and love towards the jews. I think this is a very nice idea that the torah decides to start each sefer off on the right foot. 
Why else does the torah decide to use the word ויקרא and not one of the other synonyms such as "וידבר"? 

Vayikra #2- Why "Adam"?

In perek 1, pasuk 2, it says “בדַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּןלַיהֹוָה מִן הַבְּהֵמָה מִן הַבָּקָר וּמִן הַצֹּאן תַּקְרִיבוּ אֶת קָרְבַּנְכֶם:

“ 

Why does it specifically say אָדָם in the pasuk, as opposed to another word that means man?

Rashi says that it is referring to Adam Harishon who never gave korbanot from stolen property, since everything in the world was his. We learn from this that you can’t give korbanot from stolen property and you need to honestly acquire what you give as a korban to Hashem.

Why else would it say אָדָם in the pasuk? What is אָדָם referring to?

Vayikra #1- Blood and Fats?

In this weeks parsha, Vaykira it talks about korbanot. In the pasuk it says "וזרקו את הדם על המזבח סביב...ואת הפדר"

“They shall throw the blood on the altar all around... and the fats.” (1:5,8) But why would the blood and the fats be offered?  Chabad.org says Blood represents excitement like how we should feel toward mitzvot. On the other hand, fat represents laziness how we should be “lazy” or turn away from doing wrong things. Placing these remind us how we should act every day. 

Vayakhel/Pikudei #2- Generous Heart?

In this week's Parsha, (Chapter 35, pasuk 5) Moshe says to the entire Bnie Yisroel קְח֨וּ מֵֽאִתְּכֶ֤ם תְּרוּמָה֙ לַֽיהֹוָ֔ה כֹּ֚ל נְדִ֣יב לִבּ֔וֹ יְבִיאֶ֕הָ אֵ֖ת תְּרוּמַ֣ת יְהֹוָ֑ה זָהָ֥ב וָכֶ֖סֶף וּנְחֽשֶׁת

"'Take from yourselves an offering for the Lord; every generous hearted person shall bring it, [namely] the Lord's offering: gold, silver, and copper"

Rashi brings a question: what does Moshe mean by "every generous hearted person"? Can you only bring these materials if you belong in the 'category' of "generous hearted"?

Rashi brings an answer that the person who brings these materials is said to be a נְדִ֣יב לִבּ֔וֹ because it is his heart in the first place that brought him to be a generous person and bring the materials. what is another reason that a person who brings these materials is called a נְדִ֣יב לִבּ֔וֹ?

Vayakhel Pikudei #1- What's a mishkan

In this weeks parsha, Vayakhkel-Pekude, in chapter 35 ה׳ commands benei Yisrael to start building the mishcan- the tabernacle. The term "mishcan" seems to not be the full name for the tabernacle. The full name is "Mishcan Haeydut", the tabernacle of testimony. What does this mean? Usually a testimony refers to a specific event, what event is this? 

Rashi believe that this testimony refers to ה׳ forgiving Benei Yisrael for their sins of the חטא העגל. The fact that Hashem was present at the time of the building of the Mishcan shows that He excused their sins

Ki Tisa #4- Fiery Coin

Question: In  Passuk 13 perek 30 why does Hashem say  "fiery coin",  why is the coin fiery?

Answer:  Rashi says that Hahsem made the coin a fiery coin because he wanted tp show the good and bad aspects of money.  He used fire because fire can be both help you or destroy something. Just like money,  money can bring friends or family together but it can also destroy a relationship. the fire was Hashem showing Beni Yisroel to use money wisely.      

Ki Tisa #3- Bad thing?

In Shemot perek lamed gimmel passuk daled it says ״וישמע העם את הדבר הרע הזה״. What was the ״דבר הרע״? Rashi says it was that HaShems shechinah would not rest among them and go with them. What else could it have been? 

Ki Tisa #2- חטא העגל- how bad was it?

The Daat Zekenim on 32:1 argues that Bnei Yisroel asked for a replacement for Moshe- not a replacement for God. He proves this quoting a part of 32:1 that says, "כִּי־זֶ֣ה ׀ מֹשֶׁ֣ה הָאִ֗ישׁ אֲשֶׁ֤ר הֶֽעֱלָ֙נוּ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לֹ֥א יָדַ֖עְנוּ מֶה־הָ֥יָה לֽוֹ" This means in English, "for that man Moses, who brought us from the land of Egypt—we do not know what has happened to him." 

This idea is so different from how we are usually taught about חטא העגל. What other ways do Mefarshim understand the narrative of חטא העגל?

Some ideas are:

- Why exactly did Bnei Yisroel make the idol? 

- Did Bnei Yisroel intend for it to be an idol?

- What did Bnei Yisroel think happened to Hashem? Did they intend to replace Hashem

- What Bnei Yisroel think happened to Moshe?

- Why did Aharon go along with it?

- Why a calf of all animals?

- Why does the pasuk say כִּי־זֶ֣ה ׀ מֹשֶׁ֣ה? What do we learn from the זֶ֣ה? 

Ki Tisa #1- 1/2 shekel?

In this weeks parsha, parshat Ki- Tisa, Hashem tells Moshe to count Binay Yisroel by each individual donating half a shekel. Chazal ask, why a half shekel? how can this be a proper representation of someones neshama? They give the answer that the reason each person was responsible for a half a shekel is because no person is a complete entity on his own, but rather can only be a "whole thing” when united with another person. What is another reason why Binay Yisroel was commanded to give a half shekel?

Tetzaveh #3- Urim V'tumim?

It says in shemot perek 28 pasuk 30 "וְנָתַתָּ אֶל חשֶׁן הַמִּשְׁפָּט אֶת הָאוּרִים וְאֶת הַתֻּמִּים"

What were the Urim and Tumim that are reffered to in this weeks parsha? Chabad.org says they were the two inscriptions of the Divine name. What are other opinions on what they mean and how they worked?

Tetzaveh #2- Why Bells?

In this week's Parsha, parshat tetzaveh, it talks about all the different clothing that kohanim and the kohen gadol must wear. One of the items that a kohen gadol must see is bells on the me'il. Why we're the bells attatched to the hems of the me'il?

The midrash gives many answers to this question. One is that perhaps, since the kohen gadol was so holy, upon entering the kodesh section of the mishkan the bells would ring, which was a a sign for all the angels who dwelled in the kodesh to fly away. Hashem wanted them to leave because some of these angels were angels of din, criticism, who would attempt to point out even the slightest errors of the kohen gadol. Hashem did not want such a holy man to be treated with disrespect, so He made sure that the angels would leave as soon as the kohen gadol entered. What other purposes could there be to the bells?

Tetzavah #1- Missing Moshe Rabeinu?

In this weeks Parsha, Parshat tetzave, we see that moshe's naem is never mentioned. Rabbi Chanina bar Papa understands the reason Moshe is not mentioned is because Parsha Tezevah usually falls out around the birth and death of Moshe. Moshe was born on a leap year in adar and his birth and death occurred on the same day, the first month of adar. What other reasons could this weeks parsha not have mentioned Moshe's name?

Teruma #4- More precious?

In perek 25 pusukim 3-7 the torah lists the 13 keilim that were donated to build the mishkan. A few of the keilim donated were gold, spices, red dyed ram skins, and shoham stones. Shoham stones were listed second to last which seems strange because they were one of the most important items. So why were they listed second to last? 

A Gemara in Yoma explains that since the jews worked hard to get the other materials they became more special in a way. The shoham stones were carried by a cloud and even though they have more significance to building the mikdash does not mean they were more important. 

source: http://www.aish.com/tp/b/1-min-vort/242061671.html?mobile=yes 

Teruma #3- For Me?

In pasuk bet it says to terumah for me "li". Why does it say "li"? Wouldn't it have been enough to say to take terumah? Rashi says "li" means dedicate for my name. 

Teruma #2- 2 Arons?

The torah commands the keilim to be built using the singular form of the verb. In Perek 25, Pasuk 10, however, Only the Aron is in the plural form According to the Kli Yakar, every Jew should of course be learning Torah all day and night. However, since this is impossible, two Jews can agree that one will learn Torah full time, and another will work to support him and earn a share of his mitzvah. The Aron Kodesh represents Torah learning, and since nobody can study Torah to the maximum capacity on their own, the action describing the building of the Aron is plural. Why else might the Aron be in the plural form?

Teruma #1- Make an Aron?

In Shemot 25:10 the pasuk states וְעָשׂ֥וּ אֲר֖וֹן עֲצֵ֣י שִׁטִּ֑ים אַמָּתַ֨יִם וָחֵ֜צִי אָרְכּ֗וֹ וְאַמָּ֤ה וָחֵ֙צִי֙ רָחְבּ֔וֹ וְאַמָּ֥ה וָחֵ֖צִי קֹמָתֽוֹ׃ 

"they shal make an ark of acacia wood, two and a half cubits long, a cubit and a half wide, and a cubit and a half high"

The introduction to the command of building the Aron differs from the commands to build the other vessels. The pasuk states "ועשו ארון”,   

“They are to construct an Ark”. Why is this commandment given in plural? Why does it say "They shal construct" rather than “You should construct”? 

According to Data Zkenim, the reason is because the Aron is so tremendously holy and therefore every Jewish person should feel like he had a part in making the construction possible. 

Mishpatim #4- No Blood?

In perek 22 passuk 1 it says "If while breaking in, the thief is discovered and he is struck and dies he has no blood." Rashi comments on that wondering why it would say that the person has no blood. He answers saying that since the intruder should know that the homeowner would use self defense, even to the extent of killing, that he was a dead man when he broke in. What are other reasons this could have been said?

Mishpatim #3- Na'aseh V'nishma

In this week's parsha one of the most famous phrases makes its appearance. The phrase has often been used to define the Jewish faith as a whole. This phrase consists of two words: “na’aseh venishma” “we will do and we will hear” (Ex. 24:7). What does this mean and why is it so significant?

Rabbi Jonathan Sacks says that there is a few ways to interpret this phrase. One way to understand it is that na’aseh venishma means, “We will do and we will understand.” From this

We can learn that the only way to understand judaism is by doing it, by performing the commands and living a Jewish life. We are constantly looking to understand what we are committing ourselves to before making the commitment. That is fine when what is at stake is a new phone or a new subscription, but not when making a deep existential commitment. The only way to understand a way of life is to take the risk of living it. So according to Rabbi Jonathan Sacks: na’aseh venishma, actually means “We will do and eventually, through extended practice and long exposure, we will understand.

How else can one translate “na’aseh venishma”?

Mishpatim #2- Pierce his ear?

"ורצע אדניו את אזנו במרצע ועבדו לעלם"
“And his master shall bore his ear with an awl, and he shall serve forever.”

Any part of the body could have been pierced, so why was the ear the chosen part? Because on Har Sinai God said, "Thou shalt not steal", yet the person stole - didn't listen to the word of God. Another answer is that on Har Sinai we were told to have HaShem as our master, yet the slave took on a different master. 

With all these answers in mind, one would think that as soon as the sale doesn't follow one of the rules they should have their ear pierced. Yet, only after six years of being a slave to a particular owner, the slave is then obligated to pierce his ear. 

Why do we delay piercing the slaves ear until hen decides to stay on as a slave, instead of immediately when he is sold or sells himself as a slave?

Mishpatim #1- What Sentences?

In פסוק א׳ of משפטים, it says "these sentences". Why does it add the word these? Why can't they just have written 'sentences'? Rashi interprets the word 'these' as adding to something previously stated. He explains that these sentences are an addition to the Ten Commandments from Mount. Sinai, which was already given to us before these sentences were. 

Yitro #5- Plan B?

In this weeks parsha, Yitro, moshe's father in law, suggests a new strategy for Moshe to most effectively lead Bnei Yisrael: delegation. Rashi comments that when Yitro says in pasuk yud Chet "you will surely wear yourself out...the matter is too heavy for you" that the weight of being the nations constant confidant would be too heavy for Moshe both physically and mentally. One can only wonder how is it that after so long, with Moshe literally waiting on Bnei Yisrael ALL DAY, he never thought of appointing people to help him? And if he did, what other reasons could there be for him not implementing that plan? 

Yitro #4- Fasting?

It says in perek יח pasuk יב  that aharon and all the zekanim came to eat bread with yitro. Why didn't moshe join in this meal?

Rashi says after  receiving the Torah,  Moshe went up to shamyim three times and came back the last time on Yom Kippur. The next day he gave the Torah to beni yisroel. Since Moshe already knew about fasting on Yom Kippur, he did not participate in the meal. However, all the other Jews, who first learned the Torah on the following day, were able to eat because they did not yet know the laws of fasting on Yom Kippur.

Yitro #3- How to Judge?

In Perek 18, Pasuk 14, Yitro asks Moshe why he has to sit and judge for all the people every day. He says, "Why do you have to sit with all the people standing by you from morning to evening?"

Rashi, as usual, has a question. How could it be that Moshe sat and judged the people from morning till night? Did he ever have time to learn Torah, or teach the Torah to the people? 

According to Rashi, the sages say that a judge who presides over a case honestly and justly is like a great tzaddik who has studied Torah all day. 

Why else did Moshe judge the way he did?

Yitro #2- Relative

Why does the Torah describe Yitro’s already-mentioned relationship to Moshe and his position? (18:1)

In the times of Melech Dovid and Melech Shlomo, the Jews did not accept converts because the Jewish people were then at the height of their glory, and it was suspected that the motivation of converts was to seek glory, not necessarily keep the Mitzvot.

If so, why did Melech Shlomo want to marry the daughter of a different king, even though she was a convert? The answer is that she was an exception to the rule. As the daughter of a King, she did not lack glory, and therefore her only interest in converting was her love for Torah and mitzvot (Yevamot 24b, see Tosafot).

When Bnei Yisrael left Mitzrayim and the Yam Suf split, the entire world witnessed the greatness of the Jewish people. From all over people wanted to convert and become part of the Jewish nation. They were motivated by the glory of the Jewish people rather than keeping all the mitzvot and Torah. However, when Yitro decided to convert to Judaism, he was accepted because he was the  High Priest of Midyan, and already had glory. Therefore, he only wanted to convert because of his love of Torah.

Yitro #1- What did Yitro hear?

Perek 18 pussuk 1 says:  

״וישמע יתרו כהן מדין חתן משה את כל אשר עשה אלוהים למשה ולישראל עמו כי הוציא ה’ את ישראל ממצרים״

This pussuk gives a brief description of Yitro and mentions multiple descriptions of who he is and says that he heard a report describing all the things that Hashem did for Moshe and Bnei Yisrael. What report did Yitro hear that had such a tremendous effect on him and his perspective on Hashem and Bnei Yisrael? Rashi explains that he had heard about the splitting of the Yam Suf and the war Bnei Yisrael faced against Amalek. In addition to that question, why does the pussuk describe Yitro in so many different forms (כהן מדין, חתן משה…)? Isn’t it unnecessary?

Beshalach #3- Fight or Flight?

In perek 13 pasuk 18 it states, “So God led the people around [by] way of the desert [to] the Red Sea, and the children of Israel were armed when they went up out of Egypt.” The Chasam Sofer asks, why didn’t Hashem command Bnei Yisrael to fight the Egyptians at the Yam Suf rather than Hashem killing them by drowning them in the sea? The Chasam Sofer answers that it would have been ethically improper for the Jews to fight against their former owners. Hashem had them enter the sea where they then drowned rather than commanding the Jews to fight them in order to teach us this ethical lesson, that a person should never turn on his former master. Can you think of any more possibilities as for why Hashem preformed this miracle of splitting the sea and drowning the Egyptians as opposed to commanding the Jews to fight them? 

Beshalach #2- Sick Egyptians?

In this weeks Parsha theres the first latte and learning, as Bnei Yisroel are being giving newly sweetened water and being taught MItzvot by Moshe Rabeinu Hashem shares with them the following

וַיֹּאמֶר אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל | יְהֹוָה אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְו‍ֹתָיו וְשָׁמַרְתָּ כָּל חֻקָּיו כָּל הַמַּחֲלָה

אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי יְהֹוָה רֹפְאֶךָ

If Bnei Yisroel keep Hashem's Mitzvot then the illness that the Egyptians suffered from will not befall them. What illnesses did the Egyptians have? Rabbi Elchanan Samet informs us that archeologists have discovered that the ancient Egyptians suffered from a form of jaundice..... probably coming from a kidney disease. This is probably because they all drank from the Nile which is the same place they used as a sewer, the Jews living in Egypt probably suffered from the same illness. Here at Marah as Hashem is providing them with sweet clean water He tells them that in their future they will no longer be sick like the Egyptians, He will give them clean water. Is it possible that this is really all about water hygiene? Is this the only way to understand the illness of the Egyptians? 

Beshalach #1- Vayehi

The gemara (megilla 10b) says that the word “vayehi” (13:17) is usually used in a time of stress. The Jews were slaves for so long and eagerly wanted to be freed, so why does the pasuk say “vayehi”?

Even though Moshe begged Pharaoh to let the Jews go, he kept saying no until Hashem brought all the makkos. Even after all these miracles, some Jews gave thanks to Pharaoh for letting them go - not to Hashem. The pasuk therefore says “vayehi” to show how sad it is that even after all the suffering in Egypt and the miracles from Hashem, they still thanked Pharaoh for letting them go instead thanking Hashem. (aish.com)

Why else would the Torah use the word “Vayehi” here?

Bo #4- Milk & Honey?

In Parshat Bo, in Perek Gimmel Pasuk Chet, Seforno explains that when it says ״זבת חלב ודבש״ it is referring to the land having a great amount of cattle, food of good quality, and land of nutrimental properties. What are other ways to interpret the significance of the specific words milk and honey when it says ״זבת חלב ודבש״?

Bo #3- Hard Heart?

In perek yud pasuk aleph it explains how Hashem hardened parohs heart in order so that Bnei recognizes Hashem is here and with them. What does it mean to harden his heart? The Ohr Chaim explains that Hashem wants to prove he is behind all of these miracles. And obviously, when the mitzrim are getting tortured they will eventually give in to letting bnei yisroel go. But then Hashem hardens parohs heart after the makah of barad. And paroh keeps on not allowing to let bnei yisroel go since Hashem hardened his heart. A regular human being would not be able to do this and keep resisting, so clearly Hashem has to be behind this. Give a different approach of why or what does it mean when Hashem hardened parohs heart. 

Bo #2- Let Which People Go?

When moshe asked paraoh once again to 'let my people go' why, after having gone through seven plagues already, did paraoh ask 'which ones are going'? מי ומי ההלכים? 

Chabad.org brings the urin vetumim and says that the gematria of mi vmi haholchim = 216 which is the same number as כלב ובן נון.  Paraoh asking 'which are going' was really saying that it is a waste of time for Moshe to be doing all of this to get Bnei Yiroel into the land of Israel because really the only ones who will survive are calev and ben nun (this is yehuda).  Moshe responded and said "don't worry, also those younger than 20 and older than 60 will survive".

Bo #1- How Humble?

In this weeks parasha, Parashat bo, moshe asks paroh how much longer he will humble himself (exodus 10:3). What does he mean by this? According to Sforno moshe was referring to the fact that he already showed paroh how he was dominant to him and that it was time to give up. Clearly Paroh would not be impressed by all these miracles, but maybe if they drag on Paroh will eventually give into Moshe, and Hashem's, power over him. What else could moshe be referring to?

Vayigash #3- Doppelganger?

In Parshat Vayigash, perek 44, pasuk 18, Yehuda asks to speak with Yosef and says "For you are like Pharaoh". What does Yehuda mean when he says this to Yosef? Rashi asks this question and seems to think that Yehuda said to Yosef that just as Pharaoh doesn't keep his word or promises, neither does Yosef when he says he wants to "set an eye upon" Binyamin. 

What other explanations are there for why Yehuda says Yosef is just like Pharaoh?

Vayigash #2- Yosef?

In Parshat Vayigash, Yosef reveals himself to his brothers in Egypt. In Perek 45, Passuk 4, he says to them ״ אני יוסף אחיכם אשר מכרתם אתי מצרימה״
But how did Yosef prove to their brothers that he was really Yosef? Wouldn't they be skeptical, considering they sold him into slavery, and now he is the second in command in Egypt? Rashi asks this question, and provides two answers.

Vayigash #1- Clear the room

In Prashat Vayigash perek 45 pasuk 1 Yosef makes all of the Egyptians in the room leave so he could reveal himself to his bothers. Rashi says the reason he did this was because Yosef could not bear to know that the Egyptians would see his brothers being embarrassed. Why wouldn’t Yosef want to embarrass his brothers after what they did to him? What other reasons could there be for why Yosef does this?