Shavu'os

I'm putting this up in the hopes that someone can help me make something useful about it. I pointed out to my shiur that the mitzva to place lamb between two pieces of bread is well known on Pesach, according to Hillel. Less well known is that the same mitzva pertains to Shavuos. Answer- the tnufa of the kvasim between the Shtei Halechem, both before and after shchita. That's fine, and clever enough, but it would be so much better if I could figure out a way to say that there's also such a concept on Sukkos. So far, nothing.

Shlach.

Not riddles, just questions.  Since they're not mine, I am providing the answers.

This is borrowed from Rabbi Rand of Hebrew Theological College of Skokie, IL. The website is Here.


Questions for Thought and Study

What reason did Bnei Yisrael use to convince Moshe that they should send spies to
Canaan? Was it a valid reason?
See Ohr HaChaim 13:2
Why does the Torah need to repeat in Pasuk 13:16 that these were “the names - zFnW§ ”
of the men who were chosen as spies?
See Ibn Ezra 13:16
If Canaan was filled with giants, as the spies reported, how could the spies claim that
the land was uninhabitable and its produce was unhealthy?
See Ramban 13:32
Did normal-sized people live in Canaan? If yes, why were the spies as “grasshoppers”
(13:33) in the eyes of the Canaanite giants?
See Ohr HaChaim 13:33
What was “m¨lv¦ - their protection” (literally “shade”) that Hashem said He would
remove from Canaan so that Bnei Yisrael would conquer them?
See Rashi, Ibn Ezra and Ramban to 14:9









Answers:
Bnei Yisrael convinced Moshe that the Canaanites knew that Bnei Yisrael were going to conquer
them. In preparation, Canaan was burying all their valuables. Spies should therefore be sent to
uncover (see Devarim 1:22 - "ExR§ g§ i©e§") these hiding places. This was a valid reason, and it convinced
Moshe. However, they really lacked faith in Hashem, which is why the tragedy ofthe spies occurred.
These were their names, and they would not change, as Yehoshua’s name was changed.
The spies claimed that the air and the produce of Canaan were so abnormally heavy that
normal-sized people could not survive.
Even the normal-sized people in Canaan were larger than the average member of Bnei Yisrael.
The spies appeared small, even compared to the people of Canaan of average height.
Rashi says that the righteous individuals of Canaan had died, so the Canaanites were no longer
protected through their merit. Ibn Ezra says that "m¨lv¦ " is like battle gear, and the Canaanites feared
Bnei Yisrael as one who is at battle without any battle gear. Ramban says that someone who is
destined to not see his shadow ("m¨lv¦ ") from the moon on Hoshana Rabbah night is destined to die
that year.

Vayikra

1. Our dining room tables correspond to the מזבח/Altar (Br 55a, Mn 97a and Avos 3:3.) Besides the many mitzvos we do at our tables, in what specific way do we correlate the bread that we eat there with the offerings that are consumed by fire on the Mizbei'ach.
Salt 2:13.  SA OC 167:5, Rema:

 מצוה להביא על כל שלחן מלח קודם שיבצוע כי השלחן דומה למזבח והאכיל' לקרבן ונא' על כל קרבנך תקריב מלח (ב"י בשם שבולי הלקט) והוא מגין מן הפורענות (תו' והגהת אשיר"י פ' כיצד מברכין וע"ל ס"ס ק"ע):

2. Although our tables correspond to the Mizbei'ach, we are allowed to eat two things which we are never allowed to burn on the Mizbei'ach. Except one of them, for one week each year.
Chametz and honey, 2:11, 'כי כל שאר וכל דבש לא תקטירו ממנו אשה לה. Rav Hirsch has an interesting approach - this reminds us that luxuries may be enjoyed but should never be aspired to.

3. Identify the word, a homophone, that in our Parsha means ash but in other places means fat or luxury.
Deshen.  Here, 1:16, אל מקום הדשן, and in Mei'ein Sheva Friday night, ומניח בקדושה לעם מדושני עונג זכר למעשה בראשית.   See Tehillim 63:6,  כמו חלב ודשן תשבע נפשי ושפתי רננות יהלל פי, and Vayeilech, Devarim 31:20, כי אביאנו אל האדמה אשר נשבעתי לאבתיו זבת חלב ודבש ואכל ושבע ודשן. Harav Avraham Isenberg says they are related because ash is used to fertilize land, just as manure is called a "fertilizer."

4. Where in this Parsha is meat is referred to as "lechem" and matza as "Challah."
Eimurim, at 3:16, ואת שתי הכלית ואת־החלב אשר עלהן אשר על־הכסלים ואת־היתרת על־הכבד על־הכלית יסירנה והקטירם הכהן המזבחה לחם אשה לריח ניחח. Matza, the Menachos at 2:4, וכי תקרב קרבן מנחה מאפה תנור סלת חלות מצת בלולת בשמן ורקיקי מצות משחים בשמן. On a side, note, the ibn Ezra brings an opinion that because they are called Challos, these matzos need to be round, not square - ויש אומרים עגולות מלשון חלילה בדברי קדמונינו.

5.  In 1:17 Rashi says (from Mn 110) that the expression 'ריח ניחוח לה,  a pleasing fragrance, is found by a זבח/animal sacrifice and by a מנחה, which is a few pounds of flour and two cups of oil, to show that it doesn't matter if you spend a lot or a little. All that matters is what is in your heart, that you did your best.

אחד המרבה ואחד הממעיט ובלבד שיכוין לבו לשמים  

In Gemara parlance, the term for "expansive" is גם, gimmel mem, and the term for "limited" is אך, aleph chaph; (אֶתִים וְגַמִים ריבויין. אַכִין ְוְרַקִין מיעוטין) How are these two words directly related to the לב, the heart?
From the Ben Ish Chai:  Heart is leiv, lamed beis. The letters that precede gimmel and mem are beis and lamed. The letters that follow aleph and chaph are beis and lamed. When it comes to בין אדם למקום, there is no difference between them. All that matters is that they are from the heart.

Vayakhel and Pekudei

1. The brass altar in the courtyard is described as being "five amos long and five amos wide, square." The golden altar in the Heichal is "one ama long and one ama wide, square." The description "square" appears to be unnecessary. If all sides are equal, it's a square. What would we think if it wasn't described as being square? This pertains to practical halacha, because we have an oral tradition from Sinai that our Tefillin must be square, similar to the altars.
"Square" teaches geometric perfection of 90 degree corners and straight lines, so if it is a rhombus, or or there is a nick on the edge, it would be passul. The Meshech Chochma and Netziv in Ki Sisa 27:1  say additional answers regarding where the ribu'a has to begin and the application to the Mizbei'ach in the Mikdash which had different dimensions.

2.  If something has been used personally, can it be donated and used in the Mishkan?
From the Mar'os HaTzovos and the jewelry, yes, but only if it undergoes a significant physical change. See Magen Avraham OC 147 sk 5, אם שינה צורתן. But see Rav Hirsch here regarding the Kiyor.

3. What words in our parsha indicate that a mental resolution to give charity cannot be retracted and creates a legal obligation, and why do you think this applies uniquely to hekdesh/tzedakah.

Nediv Lev.  יו”ד סימן רנח, סעיף יג. Why? You’re on your own.

4. On the basis of a close similarity of its name, some scholars believe that one of the ingredients of the Anointing Oil was Cannabis. Which ingredient do you think that was?
Kenei Bosem. I'm not making this up. There are convincing reasons to believe this is the case.

5. If one only has enough for one candle, the Shabbos candle takes precedence over any other, including Chanuka. This is because of the vital importance of Shalom Bayis. On other days of the week, Chanuka takes precedence over Shalom Bayis. Apparently, avoiding friction on Shabbos is of greater importance than at any other time of the week. What passuk indicates that this is so.לא תבערו אש בכל מושבותיכם ביום השבת
See Gittin 52b about the Sattan instigating fights between a married couple every erev Shabbos and Reb Meir's intevention. 
See Shla'h Shabbos Ner Mitzva 32, where he says

 ועל כן עבירה כפולה היא מי שמראה כעס בשבת וכבר נתנו סימנים לא תבערו אש בכל מושבותיכם ביום השבת והוא אש המחלוקת וחימום הכעס 

and Chasam Sofer there in Gittin and Shaarei Ora I Ki Sisa.

6.  Moshe and Betzalel were required to give a precise accounting. For every penny they were given, they had to say "This is what I used it for." This was a public accounting given to Klal Yisrael, and it was presented in a fashion that the Jews all said "Well done. You used it all just as it ought to have been used."  After 120 years, when you come to the Olam Ha'Emes, you're going to undergo a Din v'Cheshbon. This Din v'Cheshbon will be like the cheshbon of Moshe and Betzalel in Parshas Pekudei. You are going to be asked, "You were given the ability to walk, to talk, to see, to feel, to think, to influence others, you were given intellectual and emotional gifts above others. What did you do with these precious gifts? You are now going to tell us exactly how you used your gifts, how you spent your time and money." It's not enough to convince yourself that you did the right thing. You're going to have to show the court that you did the right thing, Rochel Bitcha Haketana. Each one of us was given a Tafkid. How do you think you're going to do when you leyn your personal Parshas Pekudei?

Ki Sisa

Many tribes are symbolized by an animal. Only two (which?) share a symbol. (what?) Although in one sense, they were diametrically opposed, (how?) individuals from those two tribes (who?) shared the lead in building a structure (what?) that shares the same motif (how?)

A young lion, Gur Aryeh. Yehuda, by Yaakov in Bereishis 49:9, Gur Aryeh. Dan, by Moshe in Devarim 33:22, the Mikdash called Ariel in Yeshaya 29:1,   This is pointed out by Rabbeinu Bachay in 38:22. In the travels in the desert, Yehuda led the nation, and Dan was the last. 

Another menagerie question: Our Parsha mentions the calf/Eigel. Name the four other animals mentioned in the parsha.

שור, כבש וחמור by Bechor in 34:19-20, and גדי in 34:26 by basar b'chalav.

Two people are introduced in this Parsha. Both of their fathers are mentioned (X son of Y), but only the grandfather of one (X son of Y son of Z.). Why.

 Betzalel and Ahaliav. Because Chur died trying to prevent the Eigel, and his grandson built the kapara for the Eigel.

The Torah tells us that two things were described as having been done by "the finger of God," אצבע אלוקים. One is in our parsha. 

 The luchos were written with אצבע אלוקים, in 31:18, and the plague of Kinim in Mitzrayim was with אצבע אלוקים,  in 8:15.

There are three famous sins for which one must give up his life rather than transgress them, even under duress. All three carry the penalty of capital punishment for deliberate, willing, transgression. In our parsha, there is one commandment for which deliberate transgression incurs a capital penalty, but, oddly enough, one is permitted, even required, to transgress it where there is any risk of mortal danger.

 Shabbos. See Reb Meir Simcha 31:14 for the reason.

Who wrote the Aseres HaDibros on the second Luchos?

Hashem. NOT Moshe. Shemos 34:1  ויאמר ה' אל משה פסל לך שני לוחות אבנים כראשונים וכתבתי על הלוחות את הדברים אשר היו על הלוחות הראשונים אשר שיברת and ואכתוב על הלחות את הדברים אשר היו על הלחת הראשונים אשר שברת  Devarim 10:2. Don't get distracted by obscure Medrashim, or by the passuk in the end of the parsha that says (34:27) ויאמר יהוה אל־משה כתב־לך את־הדברים האלה כי על־פי הדברים האלה כרתי אתך ברית ואת־ישראל. That passuk is not referring to the Aseres HaDibros.

The Tiferes Yisrael in in Yevamos Perek 7 comment #7 suggests (somewhat tongue in cheek) several explanations of the Hebrew word for marriage, "Nisu'in."  They are:

Gift (מתנה, כמו וישא משאות מאת פניו),

Burden (משא עליו),

Elevation (נס מתנוסס),

or Oath/promise (לא תשא את שם ה' אלוקיך לשוא).

Forms of the word "nassa" appear three times in our parsha. How is the word used here?

Extra credit: What do you think the word "Eirusin" (betrothal, the first stage of marriage,) comes from? (Hint: it's probably not related to eres/poison.)

Good luck. You're on your own with this one. 

Vayeishev

1. Three people in Sefer Bereishis whose names, reversed, describe them well.
Noach, Lavan, and Eir. 

2. Two cases in Tanach when lust was replaced with hatred. One involved frustrated desire, and the other satisfied desire.
The wife of  Potiphar and Amnon/Tamar.

Truma

The Keruvim are mentioned several times in the description of the Mishkan. Where else in the Torah do Keruvim appear?
The giveaway is the Keruvim atop the Aron. The other one, the one that almost nobody remembers, is the Keruvim by Gan Eden. The former, like children. The latter, angels of destruction - Rashi- malachei chavala.


Now that you know that the name Kruvim refers once to benevolent and once to malevolent Malachim, give me another example of the Torah using one denomination to refer to two very different kinds of Malachim.
The word Ish. By Yaakov,  ויאבק איש עמו - Sar shel Eisav. By Yosef in next week's parsha, וימצאהו איש - Gavriel HaMalach.


In what two instances are we told that metalwork must be by hammering, not casting or rolling?
Menorah and Kruvim. Also the Chatzoztzros in Behaaloscha.


Some items required “pure gold,” and others just gold. What is the common denominator among those that require pure gold?
They are all in the Heichal.


The mitzva of giving and collecting the donations is in third person. Almost all the keilim are said in the second. Only one is in third person. Which? Why?
The Aron. The Ramban says that every person had to give a discrete object that was actually used in the fabrication of the Aron.


The Shulchan held the Lechem HaPanim, the Show Bread. Was the table sized to conform to the bread or the bread sized to conform to the table? 
Neither. The Mishna in Menachos 46a says that the bread was folded in order that it fit on the table. This indicates that the sizes of the table and that of the bread were independent. Rav Sternbuch says otherwise in his Taam va'Daas.