Naso #3

Parsha Naso states in perek ד pasuk מז of במדבר that 

[A Levi] from the age of thirty years and upward until the age of fifty years, who is fit to perform the service for the service 

and the work of carrying, in the tent of meeting. 

This pasuk seems rather ambiguous, it does not explicitly mention what the "service for the service" is that the לביים  should be performing. 

Rashi says that the "service for the service" refers to the music of the symbols and harps that the לביים played. This playing music was a service to the other service of the קרבנות.

Why were the לביים specifically ordered to be the ones to perform the service for the service? Is there anything else the service for the service could be referring to? 

Naso #2

In this weeks Parsha, Parashat Naso the Kohamin are commanded to bless the Jewish people.

It is interesting to note that the first of these three Brachos, “yivarechicha Hashem v’yishmirecha” speaks of blessing us in a material way.

Rashi explains that yivarechicha is a request from Hashem to “bless our possessions”. Yishmirecha is asking of Hashem to protect us from robbers in an attempt to steal our property. Hashem is both giver and guardian of our possessions. Rashi makes a similar point in Parshas Bereishis, where he states that Shabbos was blessed and made holy through the giving of the man. Again we see that the bracha is a giving of physical substance, not spiritual.

The Netziv explains that the bracha asks that Hashem should add and increase to what has already been given to us. He agrees with Rashi that yishmirecha is a form of protection. However, he views it as a spiritual protection, that we should not come to use our possessions for bad and that they should not be the source of our tzaar.

Seforno also feels that this is a blessing of physical. However, the ultimate end is the spiritual, for as we are told “im ein kemach ein Torah”.

Creds to Sha'alvim for Women

Question: Which other ways can the Kohanim’s blessings be related as both spiritual and physical blessings?

Fun fact: Parashat Naso is the longest parsha in the whole Torah with 176 pesukim!

Shabbat Shalom!

Naso #1

In Parshat Naso, The concept of Nazir is introduced. We know that becoming a Nazir is an extraordinary act and one that is full of purity. However, pasuk yud aleph contradicts this by saying:

 "וְעָשָׂה הַכֹּהֵן אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא", which means, 

"The kohen shall prepare one for a sin offering and one for a burnt offering and atone on his behalf for sinning" How could this act of self righteousness require a sin offering? Rabbi Elazas Hakafar says, that the sin of the Nazir was causing himself distress by abstaining from wine. This world was given to us to enjoy and appreciate its wonders. He who assumes additional and optional abstentions is sinning.

What are other reasons given for the Nazir's sin? What are other reasons a sin offering is necessary? 

Behar-Bechukotai #4

In Bechukosai (26:42),

וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב וְאַף אֶת בְּרִיתִי יִצְחָק וְאַף אֶת בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר

and I will remember My covenant [with] Jacob, and also My covenant [with] Isaac, and also My covenant [with] Abraham I will remember. And I will remember the Land

Why are the forefathers written out of order?

The rebbe says that chazal taught us that the world stands on three things; Torah study, the service of Hashem, and kind deeds.  Each father was known for one of these traits.  Yaakov embodied Torah study, Yitzchak represented service of Hashem, and Avraham was the paradigm of the trait of kindness.  The order of the fathers in the pasuk corresponds to the order utilized by chazal to enumerate the three things which the world depends on-- Torah, service of Hashem, then kindness.

What are other reasons that their names are written in this order? What is the significance of stating the names of Avraham, Yitchak, and Yaakov? 

Behar- Bechukotai #3

Why does God command us to do shmitah? What's the reason behind it? Does it work?
Rabbi Meir Simcha of Dvinsk says that God wants us to appreciate the land and enjoy the goodness of it and realize that He is responsible for the benefit we have.

Behar-Bechukotai #2

וַיְדַבֵּר יְהֹוָה אֶל משֶׁה בְּהַר סִינַי לֵאמֹר:

Behar-Bechukotai starts out with describing Shmita. Right before, we hear about Har Sinai. What relevance does Shmita have with Har Sinai? Weren't all the mitzvoth given at Har Sinai? Why specifically Shmita? (AKA, what is the Smichut Parshiot?)

Rashi says that it teaches us that, just like all the other mitzvot, the whole mitzvah (with its details and all) was given at Har Sinai. However, Rashi asks, why is Shmita used to prove this rule? 

Before entering Eretz Yisrael, Moshe reiterated all the Mitzvoth and Halachot to Bnei Israel) which makes up the book of D'varim. But since we don't see the halachot of Shmita of the land mentioned in D'varim, we learn that all of the mitzvah (general principles, details, etc..) were given at Har Sinai. 

What are some other reasons for the Smichut Parshiot? 

Behar-Bechukotai #1

But in the seventh year, the land shall have a complete rest a Sabbath to the Lord; you shall not sow your field, nor shall you prune your vineyard.

דוּבַשָּׁנָה הַשְּׁבִיעִת שַׁבַּת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ שַׁבָּת לַיהֹוָה שָׂדְךָ לֹא תִזְרָע וְכַרְמְךָ לֹא תִזְמֹר:

How is the seventh year a “Sabbath to the Lord”? 

The Ramban explains that the relationship between Shemitah and Shabbat is that they both offer proof to Hashem’s creation and show that he rested on the seventh day.

Why does Hashem implement a seventh year of no work? How does the land have complete rest? What are other restrictions that Hashem put in place during Shemitah?

Emor #3

"When you reap the harvest of your land, you shall not remove completely the corners of your field as you reap and you shall not gather the gleanings of your harvest; for the poor and the proselyte shall you leave them..." (23:22)

The latter portion of this week's Parsha deals extensively with the festivals. In the midst of the chapter of the festivals, the Torah introduces the laws concerning leaving crops for the poor. Rashi cites the Midrash that questions why these laws are repeated, having already been discussed in Parshas Kedoshim. Furthermore, why are these laws specifically repeated in the middle of the section regarding the festivals? The Midrash answers that since the festivals were a time when offerings were brought up to Yerushalayim by the Jewish people, the Torah is teaching that a person who leaves for the poor "leket" - grain which falls from the harvester and "shikecha" - grain which is forgotten by the harvester, and "pe'ah" - a corner of the field that is left for the poor, is considered to have built the Beis Hamikdash and offered Korbanos within it.¹ Why are these particular gifts, leket, shikecha and pe'ah singled out from amongst the many forms of charity? Furthermore, what is the meaning of the comparison to the building of the Beis Hamikdash and the bringing of Korbanos?

-http://www.torah.org/learning/rabbizweig/5773/emor.html?print=1

Emor #2

Perek 24 Passuk 14:
יד  הוֹצֵא אֶת-הַמְקַלֵּל, אֶל-מִחוּץ לַמַּחֲנֶה, וְסָמְכוּ כָל-הַשֹּׁמְעִים אֶת-יְדֵיהֶם, עַל-רֹאשׁוֹ; וְרָגְמוּ אֹתוֹ, כָּל-הָעֵדָה.

'Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.

Why specifically on his head? Rashi says this is to show that he was responsible for having brought the penalty upon himself. 

What are other possible answers? Why stoning? Why the entire assembly? 

Emor #1

Parshat Emor discusses the different holiday and when they are. Perek 23 pesukim 1 and 2 say, 

1And the Lord spoke to Moses, saying,		אוַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
2Speak to the children of Israel and say to them: The Lord's appointed [holy days] that you shall designate as holy occasions. These are My appointed [holy days]:		בדַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם מוֹעֲדֵי יְהֹוָה אֲשֶׁר תִּקְרְאוּ אֹתָם מִקְרָאֵי קֹדֶשׁ אֵלֶּה הֵם מוֹעֲדָי:

Why does pasuk bet say both speak say?

The Gemara says that both to join together the elders and the young.

What are other reasons for saying both of these? What are the reasons for these holidays?

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- #1

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?

Shemini #3

"קח לְךָ עֵגֶל בֶּן בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה תְּמִימִם וְהַקְרֵב לִפְנֵי ה׳״...

"Take for yourself a bull calf as a sin offering, and a ram as a burnt offering, [both] unblemished, and bring [them] near before the Lord"...

This parsha discusses food and kashrut laws but doesn't give reason for them. 

 Rabbi simmons believes that its important to understand reason. He explains: 'God wants us to use our intellect and to understand the mitzvot to the best of our ability'

Do you (and your rabbinical source) feel its necessary to understand the reason behind the kashrut laws we follow? Or should we just have faith and 

listen to Hashem? 

Shemini #2

Pasuk chaf gimmel: וַיָּבֹא משֶׁה וְאַהֲרֹן אֶל אֹהֶל מוֹעֵד וַיֵּצְאוּ וַיְבָרֲכוּ אֶת הָעָם וַיֵּרָא כְבוֹד יְהֹוָה אֶל כָּל הָעָם:

And Moses and Aaron went into the Tent of Meeting. Then they came out and blessed the people, and the glory of the Lord appeared to all the people

What blessing did they give the people and why did they pick that particular blessing?

Rashi says that they said: “May the pleasantness of the Lord, our God, be upon us (Ps. 90:17); May it be God’s will that the Shechinah rest in the work of your hands.

Moshe and Aharon gave this specific blessing because the 7 days where moshe would build the mishkan, give hashem offerings and then dismantle it, the shechina would never reside there. Bnei Yisroel was humiliated by this and cried to moshe saying all their efforts were so that the shechina would reside with them and they were forgiven for the golden calf. Moshe replied that it would be through Aharon's offerings and service to hashem that the shechina would reside with bnei yisroel, because aharon is more worthy and greater than him.

Questions: Where else in tanach did moshe refer to aharons greatness? where else in tanach did moshe show a large level of humility? what can be another explanation of the original question? 

Shemini #1- Cheit Ha'egel and Nadav/Avihu

In this week's parsha, we see the sudden and disturbing death of two of Aaron's sons, Nadav and Avihu. In exploring the text more closely, what earlier Tanach story shows parallel themes and language to this story, and what is the meaning behind this connection? Did Hashem reject Nadav and Avihu? 

According to Rav Merrill, the phrase "as Hashem commanded Moshe" is redundant in Parshat Pekudei. Perhaps this message is what Nadav and Avihu neglected to hear. A purpose of the mishkan was to atone for the sin of Chet Haegel, which is where Bnei Yisroel decided to serve Hashem in their own personal way. Similarly, Nadav and Avihu choose to serve Hashem in their own personal way here, which went against what Hashem commanded. Nadav and Avihu's mistake was that they brought back the same thought process that they had during Chet Haegel.

#3 Tzav

Parshat Tzav seems  like it's a repetition of Parshat Vayikra. It repeats the korbanot and their halachot. However, the order of the korbanot is different in Parshat Tzav and Parshat Vayikra. In Parshat Vayikra the order reads as follows: olah, mincha, shlamim, chatat, asham. In Parshat Tzav the placement of the korban shlamim moves from third to last so that the order now reads as follows: olah, mincha, chatat, asham, and shlamim.

Why re-list the korbanot and why change the order?

Ramban says that the repetition and change in the order hints at the subject being addressed in the two sections. Parshat Vayikra addresses Bnei Yisrael, the people, while Parshat Tzav is directed toward the kohanim. This is seen from the opening pesukim of each parsha. Parshat Vayikra opens with Moshe addressing the People:"Speak to Bnei Yisrael and tell them, if an individual among you wishes to offer a korban to God, then..." (Vayikra 1:2)

Are there any other reasons why it is redundant? Are there any others reasons why the order is different?

#2 Tzav

Perek ו׳ pasuk ה׳ says:

5And the fire on the altar shall burn on it; it shall not go out. The kohen shall kindle wood upon it every morning, and upon it, he shall arrange the burnt offering and cause the fats of the peace offerings to [go up in] smoke upon it.

הוְהָאֵשׁ עַל הַמִּזְבֵּחַ תּוּקַד בּוֹ לֹא תִכְבֶּה וּבִעֵר עָלֶיהָ הַכֹּהֵן עֵצִים בַּבֹּקֶר בַּבֹּקֶר וְעָרַךְ עָלֶיהָ הָעֹלָה וְהִקְטִיר עָלֶיהָ חֶלְבֵי הַשְּׁלָמִים:

ה׳ could bring His own fire from שמים upon the מזבח, so why did He have the כהנים kindle the fire every day?

The Sefer HaChinuch writes: “When God decides to perform a tremendous miracle, He does His best to disguise it and make it appear as if it is a regular occurrence…We find that at the splitting of the Red Sea, the verse wrote that a strong wind blew, in order to give in the appearance of a natural phenomenon. This is also the reason why God commanded the Kohanim to light the fire on the Alter even though it descended from heaven, in order to disguise the miracle in the cloak of the mundane.”

What are other reasons why Hashem commanded the kohanim to make the fire, rather than lighting it Himself?

#1 Tzav

Command Aaron and his sons, saying, This is the law of the burnt offering: That is the burnt offering which burns on the altar all night until morning, and the fire of the altar shall burn with it.   בצַו אֶת אַהֲרֹן וְאֶת בָּנָיו לֵאמֹר זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ כָּל הַלַּיְלָה עַד הַבֹּקֶר וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ: This word, tzav, is a strange word that the Torah uses. Why is it used here? Rashi says the word is often used to express the urging of someone to do something- particularly fulfilling a certain mitzvah. What's another meaning of the word tzav and why is it used here?

#2 Vayikra

Why do people have the custom to begin learning Chumash with Vayikra instead of Bereishit?

#1 Vayikra

Why is there a small "aleph" in the first word of this week's parsha?

#4Vayakhel Pikudei- Why repeat?

This week's parshiot discuss the details pertaining to the building of the mishkan. However, all of this has been mentioned just a few parshiot ago. What is the detailed repetition in Vayakhel pekudei trying to teach us?

#2- Vayakhel/Pikudei- Time vs. Space

Why in ויקהל is the mitzvah of Shabbos juxtaposed to the building of the Mishkan?

Rashi (quotes Mechilta) says that these two are put together to show that even something as important as the building of the Mishkan doesn’t push off the mitzvah of Shabbos.

The Rav also gives an idea and says that throughout the Torah we see concepts of the Mikdash and Shabbos together. For example, “שבתותי תשמרו and מקדשי תיראו”. He continues to say that these ideas are intertwined and represent two sanctuaries. Shabbos which is bound by time and the Mikdash which is bound by space. One can’t just walk away and leave Shabbos, but one can get up and walk out of a sukkah, which is bound by its place. This idea of these sanctuaries being connected shows that there are two different levels of kedusha (time and space) that can often be seen together.

What are some other reasons why the mitzvah of Shabbos is said next to the building of the Mishkan?

#1 Vayakhel/Pikudei- Mishkan Mishkan?

21These are the numbers of the Mishkan, the Mishkan of the Testimony, which were counted at Moses' command; [this was] the work of the Levites under the direction of Ithamar, the son of Aaron the Kohen.

כאאֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדֻת אֲשֶׁר פֻּקַּד עַל פִּי משֶׁה עֲבֹדַת הַלְוִיִּם בְּיַד אִיתָמָר בֶּן אַהֲרֹן הַכֹּהֵן:

In the very beginning of parshat vyakel we see these pasukim which is talking about the mishcan Moshe says Mishcan twice one right after the other. But why? Why does Moshe say it twice?

Rashi answers that it is an allusion to the fact that the bet hamkidash will be destroyed two times.

What are other explantions to why the mishkan is written twice?

Are there other places in the torah that also allude to the destruction of the bet hamikdash?

#4 Tetzaveh- Moshe missing II

Moshe died on the seventh day of Adar, which usually occurs during the week when Tetzaveh is read in Shul. Since his death took place during this week, his name is not mentioned once in the entire Parsha. The Magen Avraham says that even when its a leap year, the people who fast on the seventh of Adar (the day Moshe died) should fast in the first Adar because there are opinions that the year Moshe died was a leap year and that he died in the first Adar. 

What are other reasons Moshe's name is not written in this weeks Parsha?

#3 Tetzaveh- Moshe Rabeinu Missing?

In this weeks Parsha, Parsha Tetzaveh, Moshe's name is not mentioned. It says in Perek 27 Pasuk 20 

And you shall command the children of Israel, and they shall take to you pure olive oil, crushed for lighting, to kindle the lamps continually.

כוְאַתָּה תְּצַוֶּה | אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד:

This is the only Parsha since Moshe was born in which him name does not appear (except for one Parsha that is spoken by Moshe). Why is this? The Baal Haturim says that in Chait Hagegal Moshe told Hashem "If You do not [forgive them,] erase me from the book that You have written" (Exodus 32:31). Although Moshe might not have meant what he said, the words do come with consequences and therefore Moshe's name was left out of the Parsha. 

#2 Tetzaveh- Ephod?

In Pasuk Daled it says, אֵלֶּה הַבְּגָדִים אֲשֶׁר יַעֲשׂוּ חשֶׁן וְאֵפוֹד וּמְעִיל וּכְתֹנֶת תַּשְׁבֵּץ מִצְנֶפֶת וְאַבְנֵט וְעָשׂוּ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ וּלְבָנָיו לְכַהֲנוֹ לִי:

What is an ephod?

Rashi explains that there is no tradition regarding what the ephod is but suggests that Ephod was something that the Cohen girded on his back and was about the width of a man's back. However, there is no clear, sure answer as to what it looked like. 

What other possibilities are there for the Ephod looked like? What could it symbolize? 

#1 Tetzaveh-Choshen?

In pasuk tet vav it says:

וְעָשִׂיתָ חשֶׁן מִשְׁפָּט מַעֲשֵׂה חשֵׁב כְּמַעֲשֵׂה אֵפֹד תַּעֲשֶׂנּוּ זָהָב תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר תַּעֲשֶׂה אֹתוֹ:

"You shall make a choshen of judgment, the work of a master weaver. You shall make it like the work of the ephod; of gold, blue, purple, and crimson wool, and twisted fine linen shall you make it."

Why is the Choshen called the "Choshen of Judgement"?

Rashi gives two answers:

1) It attoned for mistaken decisions made by the courts of judgement.

2) It itself provided clear rulings for the nation- different stones would light up on the choshen and if they were read in the correct way it would give the Kohen clear answers.

What are other reasons the choshen is called the Choshen of Judgement? Are there any other unique aspects of the choshen?  

Teruma #4- why these donations?

In פרק כח, פסוק ב-ג it says Everyman should take a portion of his gold,silver and copper and turquoise wool and purple wool and scarlet wool and goats hair and other stuff. And to give as much as their hearts motivate  them.
Why are these things needed? These items seem to be random is there anything significant about them?
Rashi says the copper and gold and everything was required for the work of the Mishkan or the outfits for the כהנים

Teruma #3- One Mishkan

In this week’s Parsha Hashem commands Bnei Yisroel to build the Mishkan.

Why does the Torah tell us that the Mishkan is to be “one”?

 The Ibn Ezra states that just as the Shulchan needs every section in order to be complete, so too Hashem’s world needs every component in order to be complete. All of Hashem’s creations that were listed in Breishit contribute to the makeup of the world. Each creation is significant in its own way. Without each creation the world would not be complete.

What are other reasons that the Torah tells us that the mishkan must be “one”?  What are other meanings of this commandment?Why is this significant?

Teruma #2- who should build?

Parshat Terumah goes into extensive detail of the construction of the Mishkan. The parsha covers many components of the parsha, one of which is the Aron Hakodesh, otherwise known as the Holy Ark.

In this Parsha, Hashem's commandment to Moshe to build the Aron differs from his command to design the other components of the Mishkan. For the other parts of the holy Mishkan, Hashem commanded Moshe, "You should build...", which take note, is singular. Then when Hashem commands the Aron to be built, He says, "They should build the Aron", which is plural!

Why did the command change? Why this difference?!   

The Midrash Rabbah on Shemot explains that when Hashem commanded, "They should build the Aron", it was a specific commandment from Hashem that every single Jew had to personally contribute to the building of the Aron( so that they could all merit the Torah), unlike the rest of the components of the Mishkan.

Teruma #1- Heavy Lifting or Not So Much?

In this weeks parsha, Parshat Termuah, the building of the Mishkan is described. 

In Perek 25: 11: the Torah says, "וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ"

This translates to "And you shall cover it with pure gold on the inside and on the outside you shall cover it".

Talmud Bavli 72B says that Betzalel, the architect of the Mishkan, was to make 3 arks, one of gold for the inside, one of gold for the outside and one made of wood in the middle. The question is raised of the wooden, inner ark, why not just make it gold? The Mishkan is a very holy place, surely expense was no issue, so why "downsize" the center ark and make it out of wood?

The Daat Zekenim answers that had the ark been made of 100% gold it would have been too heavy to carry. 

From here we can learn an important lesson about God's consideration of Bnei Yisrael in the Midbar. The ark carried the broken remains of the shattered tablets, the ultimate sign of Bnei Yisrael's rebellion against God. By making transporting these symbolic remains easier for Bnei Yisrael, Hashem was essentially making a concession despite their egregious sin, demonstrating His mercy and glory in a tangible way.  

Q1) Why else was the center ark wooden? 

Q2) Where else do we see this idea of Hashem making concessions for Bnei Yisrael?

Q3) Is there any other significance to the particular materials used in the Mishkan?

Mishpatim #4- milk and meat

Do not cook a kid in its mother’s milk.-Exodus 23:19

In Parshat Mishmatim, the law of having meat and milk together is proclaimed. Shaloh

says that meat represents the “divine attribute of justice” and milk as “the attribute of mercy”,

therefore they shall not mix. Rabbeinu Bachayei says that when Mashiach comes we can eat

milk and meat together. If it is going to be allowed after Mashiach is here, then why can’t we

eat milk and meat together now?

Mishpatim #4- set them free

In Parashat Mishpatim 21:2 the Torah states:

“If you buy a Hebrew slave, he shall work for six years, and on the seventh he shall be free and clear.”

In 6:13 in the Torah it is stated that Hashem commanded Moshe and Aaron to go to the Jewish people. The Yerushalmi (Rosh Hoshana 3:5) asks: What did Hashem command them?

Apparently, there was a specific Mitzvah explained at the time of Yitziat Mitzraim and this was the emancipation of Hebrew slaves. There is proof in Yirmiyahu as is quoted that Hashem commanded the Jewish people to send their Hebrew slaves free at the end of seven years. (34:13)

Question:We only find Mitzvot that were given before Matan Torah to be mentioned if they were relevant at that time. The emancipation of slaves however would not apply until the Jews inhabited israel. Why then is it singled out to be given before the rest of the Torah?

Rabbi Chaim Shmulevitz explains that it goes against human nature to send one’s slave free. A person becomes used to the role of a master and even if the slave wants freedom the master may not grant freedom. Therefore, the Torah wanted the Jewish people to be introduced to this commandment at the time they were being liberated from slavery and while they were experiencing the overwhelming joy of freedom. The occasion of Yetziat Mitzrayim was a time to be remembered by the Jewish nation forever, therefore, the commandment of emancipation of slaves was given earlier, as well in this weeks parsha, to prove the violation is inexcusable.

Shabbat Shalom!

Mishpatim #3- Why pierce his ear?

. וְהִגִּישׁוֹ אֲדֹנָיו אֶל הָאֱלֹהִים וְהִגִּישׁוֹ אֶל הַדֶּלֶת אוֹ אֶל הַמְּזוּזָה וְרָצַע אֲדֹנָיו אֶת אָזְנוֹ בַּמַּרְצֵעַ וַעֲבָדוֹ לְעֹלָם: his master shall bring him to the judges, and he shall bring him to the door or to the doorpost, and his master shall bore his ear with an awl, and he shall serve him forever.

Why do we bore his ear? Why that part of the body? 

Rashi says, the ear heard on Har Sinai "Do not steal" and yet this person went and stole (which is why he's becoming a slave) therefore, it makes sense to bore (make a hole) in his ear as opposed to another body part.

 What are other reasons for boring the ear as opposed to other body parts? Why does this need to be done by a door post? How do they know which ear to bore?

Mishpatim #2- capital punishment?

יב. מַכֵּה אִישׁ וָמֵת מוֹת יוּמָת: One who strikes a man so that he dies shall surely be put to death.

In this weeks Parsha Beni Yisroal are at Har Sinai and Moshe is telling them more laws that they need to follow. One law that Moshe says is "One who strikes a man so that he dies shall surely be put to death"  Rashi asks what if he didn't strike a man what if he struck a woman or a child would he get killed?  Rashi then quotes a different passuk to prove that even if he killed an woman or a child he would get killed. In Vayikra it says that if a man strikes "any human being he will be put to death" which includes woman and children. In Vayikra it does not mention that the person has to die. Therefor you might think that any blow can subject you to the death penalty.  Therefor the passuk in Mishpatim comes to tell us in order to be liable for the death penalty the victim must die. Do you think it is fair to say that if you kill someone you should be killed or is it to harsh of a punishment? Why would the Torah not have one passuk for this law? Meaning why doesn't the Torah just combine the pissukim and say One who strikes any human being so that he dies should surely be put to death?

Mishpatim #1- Donkey help

ה.״כי תראה חמור שנאך רבץ תחת משאו וחדלת מעזב לו עזב תעזב עמו״ 

This Pasuk roughly translates as " when you see the donkey of your enemy lying under its burden you will stop from helping him, you shall surely help along with him" 

This Pasuk seems very unclear and contradictory, should you help your enemy's donkey or not? 

Rashi tries to clarify and mentions how the word "עזב" does not translate to its usual meaning of abandonment in this Pasuk. Rather in this case  "עזב" means providing aid or help. This solves the contradiction of the Pasuk; however we then have the problem of this interpretation not making sense in context. Rashi bring multiple cases where "עזב" translates to aid or help in order to solidify his point.

Are there any other translation of "עזב" that might fit better in the context of the commandment? 

Yitro #4- Shabbos and Maan

Shmot 20:11 11. For [in] six days the Lord made the heaven and the earth, the sea and all that is in them, and He rested on the seventh day. Therefore, the Lord blessed the Sabbath day and sanctified it.		יא. כִּי שֵׁשֶׁת יָמִים עָשָׂה יְהֹוָה אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֶת הַיָּם וְאֶת כָּל אֲשֶׁר בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל כֵּן בֵּרַךְ יְהֹוָה אֶת יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ:

According to Rashi, Shabbat was sanctified through the miracle of the Maan. Why is it so special that a double portion of maan was given for Shabbat? It was not really double because one was for Friday and one was for Shabbat. What was it about the double portion that proved that Shabbat is so special?

He answers is that on all the other days, if any Mann was left over, by the next day it would become wormy, but on Friday the maan that was left over for the next day for Shabbat was perfectly good. This proved that Shabbat was a very special holy day.

Yitro #3- Why named "Yitro"

 "Be the thermostat"

וַיֹּאמֶר חֹתֵן משֶׁה אֵלָיו לֹא טוֹב הַדָּבָר אֲשֶׁר אַתָּה עֹשֶׂה:

17. Moses' father in law said to him, "The thing you are doing is not good.

In this parsha, Yitro seems to have a rather small part, so why do we name the Parsha after him? Naming the Parsha after the Luchot would seem to be more appropriate! Rashi even adds that this Parsha was written out of order--that the Luchot story happened before Yitro's scene, so why does the Torah go out of its way to name the Parsha after Yitro?

Rabbit Lipschitz brings a Mashal of a Jew asking a man for help.  The Jew brings the man into his house and explains that his thermometer is broken.  The man is puzzled, and explains that the Jew means to say that his thermostat is broken.  The Jew then says that they are basically the same thing, and then the man explains that the Jew is wrong.  A thermometer only measures the temperature; whereas the thermostat measures the temperatureand then does something about it.

So, Yitro is like the Thermostat because he was able to see the problem facing Moshe, and fix it.

What could be another reason as to why this Parsha is called Parshat Yitro? Are there other reasons why we view Yitro in such a positive light? What other Parshas are possibly written out of order? 

Yitro #2- Commandment #2

You shall not have the gods of others in My presence.

ג. לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנַי:

לא יהיה לך: למה נאמר, לפי שנאמר (פסוק ד) לא תעשה לך, אין לי אלא שלא יעשה, העשוי כבר מנין שלא יקיים, תלמוד לומר לא יהיה לך:

This is the second of the 10 commandments from Hashem. Rashi asks why this was said. He says that the reason it says “you shall not have” is because one needs to know that they cannot keep for themselves an idol that was already made. 

What are other interpretations for this commandment? Where else in the Torah do we see the 10 commandments? Why did Hashem give us this commandment?   

Yitro #1- Why Yitro?

Why was Yitro praised so much if all he did was think of a simple plan for Moshe to appoint a hierarchy of judges to assist him in governing and administering justice to the people? Anyone could have thought of that!

Michael Zaroovabeli says that Yitro was so great because on top of giving advice to Moshe that would help govern Bnei Yisroel, he also converted despite growing up surrounded by idolatry. He was so dedicated and God fearing that he even went through the circumcision process though he was older. What are other reasons that Yitro was so great and particularly special?

Beshalach #4- Why did they need to see?

Perek 14 Pasuk 30
The Pasuk makes sure it's known to Bnai Isreal that they saw the Egyptians dead
Rashi asks why is it important that they saw them dead
He answers by saying so that Bnai Isreal could be absolutely sure that the Egyptians weren't still alive on the other side of the yam suff
why is it important that they saw them dead?

Beshalach #3- looking back

In this week’s parsha, parsha besholach, bnei yisroel are taken out from mitzrayim by the hand of Hashem. It says in Beshalach Perek yud daled pasuk lamed

On that day the Lord saved Israel from the hand[s] of the Egyptians, and Israel saw the Egyptians dying on the seashore.

ל. וַיּוֹשַׁע יְהֹוָה בַּיּוֹם הַהוּא אֶת יִשְׂרָאֵל מִיַּד מִצְרָיִם וַיַּרְא יִשְׂרָאֵל אֶת מִצְרַיִם מֵת עַל שְׂפַת הַיָּם:

Rashi explains the scene of “Bnei yisroel seeing the Egyptians dying on the seashore” to mean that the sea spewed the Egyptians out onto the shore, so that bnei yisroel would not say, "Just as we are coming up on this side of the sea, the Egyptians are coming up on another side and they will pursue us." -[from Mechilta and Pes. 118b]

My Questions:

1.         Is this rashi consistent with rashi’s view of bnei yisroel in our perek? Explain why or why not

2.         Whats the significance of bnei yisroel “looking back” at the Egyptians dying on the seashore? Why should we never look back in life?

Beshalach #2- Excited?

Perek 13, Pasuk 21:

" וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן, לַנְחֹתָם הַדֶּרֶךְ, וְלַיְלָה בְּעַמּוּד אֵשׁ, לְהָאִיר לָהֶם--לָלֶכֶת, יוֹמָם וָלָיְלָה.

 And the LORD went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night:

If they traveled day and night, then wouldn't bnei Yisrael get tired?

R' Bachya says that they were were so excited to get the Torah, that they traveled day and night.

But how does this pertain to the opinion that Bnei Yisrael ran away from the mitzvot after Har Sinai (Ramban)? What happened?