2)Why does the Torah repeat the names of the Nasi leading the tribe as they traveled (beginning with 10:14)? This was already taught in Chapter One.

3)Why did G-D first call Aharon, Miriam, and Moshe to the Ohel Mo’ed (12:4) when the plan was to only call Aharon and Miriam to come out for their rebuke? (12:5)

ANSWERS:

1)The Seforno explains that this verse teaches that even when the Jews encamped at a place which was really nice and enjoyable, hence the longer stay, they did so with THE WORD OF G-D in mind and not their own enjoyment. Similarly, they were willing to travel from this nice places despite the fact that they enjoyed it because THE WORD OF G-D told them to do so.

2)The Ramban answers that the Torah wants to emphasize that the Nesiim were the leaders of the tribes in all aspects of life and they followed their one leader’s lead even for simply walking through the desert.

3)The Chizkuni teaches that G-D wanted to make clear that His anger was only towards Aharon and Miriam and that Moshe was not as fault. Separating Aharon and Miriam from Moshe prior to the rebuke accomplished that.

2)Why did two tribal leaders share one calf instead of each one bringing their own as part of the consecration of the Mishkan? (7:3)

3)Why does the Torah simply relate that Nachshon was OF THE TRIBE OF YEHUDA (7:12) instead of identifying him as NASI of the tribe of Yehuda as it does regarding the leaders of each of the other tribes? (see for example 7:18and 24)

ANSWERS:

1)The Netziv answers that sending people from the camp was not an easy thing to do. It required uprooting them from their families and friends and led to a significant period of time in discomfort and possible loneliness. Thus, the term TZAV, encouraged the people to overcome their emotions and to perform this command regardless of their feelings.

2)The Seforno explains that this command demonstrated that this cooperation and sharing was required in the initial process to bring G-D’s Presence to the Mishkan and teaches that His continued Presence in the Mishkan was dependent on the Jews functioning with unity and love towards one another.

3)The Chizkuni teaches that the Torah goes out of its way to identify every other tribal leader as NASI to give them a boost since they willingly lowered themselves and did not bring their offerings first. Nachshon, who brought his offerings first, needed to be humbled somewhat to prevent him from feeling haughty since he offered first. Thus, the term NASI was omitted.

Answer to 1)

The Chasam Sofer teaches that LIFT UP THE HEAD means to give a boost to the ego of those being counted. Each person counted individually indicated that they were important and this lifted their self esteem. The tribe of Levi served as the leaders of the nation. Leaders have to be so careful about becoming conceited and haughty in their lofty positions and, therefore, the notion of how special it was to be counted individually was downplayed with regards to the census of Levi.

Answer to 2)

The Baal HaTurim answers that since Yissacher and Zevulun functioned as one unit with Yissacher learning Torah while being supported by Zevulun, there was no room for separation between the two as would have been implied by a VAV. Their spiritual closeness was captured by the lack of a physical separation between their encampments.

Answer to 3)

Rav Yosef Chaim Sonnenfeld explains that there was a dang er in the tribe of Levi being designated as the leaders of the nation. They could begin to identify themselves as a different people and the rest of the nation could feel distant and a lack of brotherhood. Thus, when the they were distinguished for their special service, the Torah emphasizes that they were a part of a broader nation and should work to insure that it remains that way.

2)Why does the Torah have to teach that not only are we are allowed to eat the crops which grow on their own during shmita but our slaves and maidservants can eat them as well? (25:6) Why would we have thought otherwise?

3)Why was a shofar sounded on Yom Kippur of the jubilee year to signal that all slaves were to be freed? (see 25:9) Slaves being freed did not relate to repentance in any way so what role did the shofar play?

Answer 1) The Kli Yakar explains that farmers used to work their fields for 2 years and then rest it every third year. Otherwise, the field would lose its strength and not continue producing healthy crops. The laws of shmita required that a person continuously work the field for six years without letting it rest and G-D assures us that YOU WILL GATHER ITS CROPS despite the fact that the field is not given its rest. Thus, this is an additional component to the faith in G-D which shmita observance demanded.

Answer 2) The Ohr HaChayim answers that we might have thought that the holiness of these crops during this special year would impact who could eat them. Perhaps only kohanim or leviim could eat them. Perhaps only people with higher status could. So, the Torah goes out of its way to specify that every member of the Jewish household could eat those holy crops.
Answer 3)The Sefer Hachinuch teaches that freeing slaves was a very difficult thing to do. Doing so led to significant financial loss for the owners. The sound of shofars blowing throughout the land made it easier for owners as they came to realize that everyone around them was losing their assets and suffering as well.

2)Why does the Torah command that SIX DAYS YOU SHOULD WORK? (20:9) The command is to rest on Shabbat but not to work the other six days!

3)What is the connection between the command not to make gods of gold and silver and the command to make the altar out of dirt which follows right after? (20:20-21)

Answers

1)The Kli Yakar explains that Yisro called ahead to Moshe to come and greet the family. He made specific mention of their names and the reasons for the names since these would prod Moshe to come and greet them even more enthusiastically. First of all, he references Gershom who was named because Moshe was a STRANGER IN A FOREIGN LAND. Moshe should imagine how is sons feel being so distant from him and among foreigners. Second was Eliezer whose name referenced G-D and Moshe should view it as if he is coming to greet G-D’s Presence.

2)The Ohr HaChayim answers that the Torah is teaching that if we observe Shabbat properly, all we will have to do is work for six days and YOU WILL DO ALL OF YOUR WORK - that will cover all of your needs and there will be no need to work on Shabbat.

3)The Seforno teaches that the command not to make gold and silver gods specifically referenced TO ME - meaning that these images should not be made as a means to reach out to G-D. Similarly, the altar which is used to serve G-D does not have to be made of an expensive or impressive material. We have the power to reach out to G-D with the most basic of materials since we have a direct connection with him without any intermediaries necessary.

1)Why does the Torah use the repetitive language of NOT WITH YOU ALONE DO I MAKE THIS PACT (29:13) and FOR THOSE WHO ARE NOT HERE TODAY (29:14)? The second statement alone should have sufficed!

2)Why does the Torah say that we are responsible to listen to all that G-D teaches TODAY? (30:2)
3)Why does the Torah say FROM YOU (MIMCHA) when relating that the mitzvot are NOT HIDDEN FROM YOU (LO NIFLEIT HI)but it does not say FOR YOU when teaching that mitzvot are NOT FAR (LO RECHOKA) from us? (30:11)

ANSWERS

1)The Ohr HaChayim explains that had the Torah simply said NOT WITH YOU ALONE DO I MAKE THIS PACT, the implication could have been that G-D will make the pact with future generations but this generation had no responsibilities for the future generations. The extra phrase FOR THOSE WHO ARE NOT HERE TODAY taught that that generation had an active responsibility to accept the pact with G-D on behalf of the future generations.

2)The Seforno answers that the word TODAY teaches that throughout all generations we must strive to perform mitzvot with a freshness and excitement as if they were given TODAY and never by rote.

3)The Kli Yakar teaches that NOT HIDDEN FROM YOU refers to the explanations for the mitzvot as taught in the Oral Torah. That is NOT HIDDEN from the Jewish people who have the traditions of the Oral Torah but is hidden from the gentile world who lack this tradition. NOT FAR refers to the straightforward actions of the mitzvot described in the Written Torah. That is not distant not just from Jews but from non-Jews as well. Thus, the word FROM YOU is omitted.

1)Why does the Torah use the word V’HAYA (AND IT WILL BE) when introducing our entrance into the Land of Israel? (26:1) Why didn’t it simply say WHEN YOU ENTER THE LAND without the V’HAYA?

2)Why does the Torah suddenly include the Kohanim and Leviim together with Moshe when describing his speaking to the Jewish people about listening to the commands of the Torah? (27:9)

3)Why were the curses at the end of the Book of Vayikra taught in plural while the curses in this week’s parsha (begins with 28:15) are taught in singular?

ANSWERS

1)The Ohr HaChayim answers that we have a tradition which teaches that V’HAYA always connotes something happy. The Torah is teaching us that there cannot be true happiness in a Jewish life unless the person has settled in the Land of Israel, the act described immediately after the word V’HAYA.

2)The Seforno explains that this command relates to studying the laws of the Torah to observe them properly and G-D cemented the idea that the Kohanim and Leviim were responsible for teaching Torah to the nation by grouping them with Moshe for this command.

3)The Kli Yakar teaches that the curses in Vayikra were taught before the Jews were bound together by the pact of being responsible for one another. In that situation, group punishments would only take place if everyone sinned. Therefore, they are written in the plural. However, now after the pact at Mt. Grizim and Eival, even if individuals sinned, the entire nation could be held accountable.  That is captured by the use of the singular.

1)Why does the Torah say the seeming extra word FOR YOU when it describes the soldier taking the yefat toar as a wife? (21:11) Of course if he marries her it will be FOR HIM!

2)Why, when choosing an example of a non animal in the command to return loss objects does the Torah choose a shirt (simlah)? (22:3)

3)Why does the Torah call the person who deserves lashes BIN HAKOT instead of BEN which is usually used to describe a person? (25:2)

ANSWERS

1)The Kli Yakar explains that this hints to the fact that there are going to be problems with the children which come from such a union and not a marriage from a true relationship. The marriage will be FOR YOU but it won’t be beneficial to the children from that marriage.

2)The Sforno explains that it is very uncommon for a person to lose a shirt. The finder could justify keeping the item by saying that the person clearly left it there deliberately. Thus, the Torah uses this example to teach that every lost object must be dealt with according to the Torah’s laws of trying to return it to the rightful owner.

3)The Ohr HaChayim answers that the reduced number of dots in the change from the segol (BEN) to the chirik (BIN) hints to the fact that the court should assess whether the person can handle the complete 39 lashes or not and, if not, then they can hit him less times.

2)Why is the Kohein’s portion of the sacrifices specifically the arm, the jaw, and the stomach? (18:3)

3)Why does the Torah teach the laws of not breaching into someone else’s land amidst the laws of murder? (19:14)

ANSWERS

1)The Ohr HaChayim answers that when people would travel to Jerusalem for the festivals they would see and possibly even experience the High Court which sat near the Temple. This could lead people to determine that there was no need for local jurisprudence. Thus, the Torah immediately addresses that and commands the establishing of local judges and courts as well.

2)The Kli Yakar teaches that the Kohein receives the arm in the merit of his raising his arms to bless the people, the jaw in the merit of his articulating the blessings to the people, and the stomach because in the merit of the kohein’s blessings, the people are blessed to be satisfied without having to eat too much food.

3)The Ibn Ezra explains that people might not realize how serious an offense breaching someone else’s property is and might not foresee the consequences of such an act. The interplay of the laws of killing and breaching property subtly teach that this act will lead to disputes and, ultimately, to murder.

1)Why does the Torah teach that IT WILL BE GOOD FOR YOUR CHILDREN specifically with regards to the command not to eat blood? (12:25)

2)Why does the Torah say OBSERVE AND LISTEN to all of its commands? (12:28) Shouldn’t the order be the other way around since first a person hears the commands and then one observes them?

3)How can the Torah state that the fulfillment of the Pesach laws is to enable us to remember the day we left Egypt ALL THE DAYS OF YOUR LIVES? (16:3) After all, these commands will insure that we remember that great day on Pesach, itself, when we perform these laws but not the rest of year!
ANSWERS

1)The Kli Yakar explains that the reason why the Torah doesn’t allow eating blood is because ingesting blood leads one to develop negative character traits. That, in turn, would certainly impact one’s children as well. Thus, the Torah relates that refraining from eating blood will BE GOOD FOR YOUR CHILDREN as opposed to the negative results which would result from eating it.

2)The Ohr Hachayim answers that OBSERVE refers to keeping the Torah laws which the people already knew and LISTEN refers to the Rabbinic laws which were not yet known. Thus, the order is correct.

3)The Seforno teaches that the words SO YOU WILL REMEMBER THE DAY YOU LEFT EGYPT ALL THE DAYS OF YOUR LIVES refers back to the entire section dealing with the laws of Pesach. This section began with the command to OBSERVE THE MONTH OF THE SPRING. (16:1) This command instructs us to make sure that Pesach always falls out in the Spring. Since we follow the lunar calendar, every few years we must add a month to the Winter to insure that Pesach falls in the Spring.  Why don’t we simply follow the solar calendar thereby automatically having Pesach in the Spring every year and we would not have to OBSERVE THE MONTH OF THE SPRING through leap years? The words ALL THE DAYS OF YOUR LIVES answer this question. G-D wants us to OBSERVE THE MONTH OF THE SPRING to make sure that throughout the entire year we are calculating and deciding whether or not there needs to be a leap year thereby forcing us to think about the day we left Egypt every day of the year and not just on Pesach.