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"?