1. What country was called Zavas Chalav Udevash.
2. In Hebrew, Samim means drugs. Where do you see that taking medicine without a prescription is deadly?
3. Where do we see that it is not a middas chasidus for a leader of a community to refuse a stipend, payment for his essential needs.
4. If you are fighting with someone wicked, and you are both davening to the Ribono shel Olam, and you know that you are the tzadik and the other person is the rasha, should you just rely on the Ribono shel Olam to ignore your wicked opponent’s prayers, or do you have to do something else.
in the immediate punishment of Korach and his men, 250 plus Korach and Dasan and Aviram, 253; in the subsequent plague,14,700.
The total is 14,953, which is 135 fewer than 15,088.
Find the simple gematria that shows how the 135 were saved from imminent death.
6. The general rule is that while a Talmid Chacham and a father can be mochel on their kavod, a king can not be mochel. Where do we find that Moshe was mochel on his kavod. For extra credit, suggest why the rule does not apply in this case.
7. In many languages, ‘oily’ is used to describe a villain who uses a slippery or slick or unctuous manner to trick you into doing something destructive out of his self interest. This is also the etymology of 'smarmy.'
It’s just a coincidence, but where do we see such a term associated with a wicked person.
8. Where do we see that the rebels deserved to die even if it were true that Moshe was not a Shaliach of the Ribono shel Olam, simply because they were fomenting rebellion with insufficient cause.
9. What bracha would you make on the almonds from Aharon's staff?
10. The Gemara in Kiddushin 22b says that washing someone is a particularly personal type of service. We all know that our minhag is that Leviim wash the hands of Kohanim before duchening, and the Beis Yosef says that the only basis for this that he knows is the Zohar. Show me a possible source for this minhag in our parsha. (Torah Temimah)
1. What country was called Zavas Chalav Udevash.
Mitzrayim. 16:13,
הַמְעַט כִּי הֶעֱלִיתָנוּ מֵאֶרֶץ זָבַת חָלָב וּדְבַשׁ לַהֲמִיתֵנוּ בַּמִּדְבָּר כִּי־תִשְׂתָּרֵר עָלֵינוּ גַּם־הִשְׂתָּרֵר׃
אַף לֹא אֶל־אֶרֶץ זָבַת חָלָב וּדְבַשׁ הֲבִיאֹתָנוּ וַתִּתֶּן־לָנוּ נַחֲלַת שָׂדֶה וָכָרֶם הַעֵינֵי הָאֲנָשִׁים הָהֵם תְּנַקֵּר לֹא נַעֲלֶה׃
From the Ketores haSamim. It killed Korach and his people, but it protected the people from the plague when Aharon brought it out.
3. Where do we see that it is not a middas chasidus for a leader of a community to refuse a stipend, payment for his essential needs.
16:15,
וַיִּחַר לְמֹשֶׁה מְאֹד וַיֹּאמֶר אֶל יְהֹוָה אַל תֵּפֶן אֶל מִנְחָתָם לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי
Netziv- a Chamor not, but he did get a stipend for his basic needs, for food and lodging. Otherwise, his work to support his family would have been at the expense of the nation that needed him.
4. If you are fighting with someone wicked, and you are both davening to the Ribono shel Olam, and you know that you are the tzadik and the other person is the rasha, should you just rely on the Ribono shel Olam to ignore your wicked opponent’s prayers, or do you have to do something else.
You should ask Hashem to not listen to his prayers. 16:15
וַיִּחַר לְמֹשֶׁה מְאֹד וַיֹּאמֶר אֶל ה' אַל־תֵּפֶן אֶל־מִנְחָתָם
in the immediate punishment of Korach and his men, 250 plus Korach and Dasan and Aviram, 253; In the subsequent plague,14,700.
The total is 14,953, which is 135 fewer than 15,088.
Find the simple gematria that shows how the 135 were saved from imminent death.
17:12, הַקָּהָל. Kahal equals 135. Aharon's tefilla and ketores saved the Kahal, that is, the 135 who were about to die.
וַיִּקַּח אַהֲרֹן כַּאֲשֶׁר דִּבֶּר מֹשֶׁה וַיָּרׇץ אֶל־תּוֹךְ הַקָּהָל וְהִנֵּה הֵחֵל הַנֶּגֶף בָּעָם וַיִּתֵּן אֶת־הַקְּטֹרֶת וַיְכַפֵּר עַל־הָעָם׃
6. The general rule is that while a Talmid Chacham and a father can be mochel on their kavod, a king can not be mochel. Where do we find that Moshe was mochel on his kavod. For extra credit, suggest why the rule does not apply in this case.
16:12, where Moshe asked Dasan and Aviram to make peace.
Reasons that he was allowed to do this-
San 19b, for the purpose of a Mitzva, such as Chalitzah.
גבי מלך דתנן לא חולץ ולא חולצין לאשתו רבי יהודה אומר אם רצה לחלוץ וליבם זכור לטוב איני והאמר רב אשי וכו' ומשני מצוה שאני
7. In many languages, ‘oily’ is used to describe a villain who uses a slippery or slick or unctuous manner to trick you into doing something destructive out of his self interest. This is also the etymology of 'smarmy.'
It’s just a coincidence, but where do we see such a term associated with a wicked person.
16:1, Korach ben Yitzhar. יִּקַּח קֹרַח בֶּן־יִצְהָר
Yitzhar is oil. 18:12, the mitzva of Teruma, Yitzhareicha, your oil. כֹּל חֵלֶב יִצְהָר וְכׇל־חֵלֶב תִּירוֹשׁ וְדָגָן
8. Where do we see that the rebels deserved to die even if it were true that Moshe was not a Shaliach of the Ribono shel Olam, simply because they were fomenting rebellion with insufficient cause.
16:29-30
אִם כְּמוֹת כׇּל הָאָדָם יְמֻתוּן אֵלֶּה וּפְקֻדַּת כׇּל הָאָדָם יִפָּקֵד עֲלֵיהֶם לֹא ה' שְׁלָחָנִי.
וְאִם בְּרִיאָה יִבְרָא ה' וּפָצְתָה הָאֲדָמָה אֶת פִּיהָ וּבָלְעָה אֹתָם וְאֶת כׇּל אֲשֶׁר לָהֶם וְיָרְדוּ חַיִּים שְׁאֹלָה וִידַעְתֶּם כִּי נִאֲצוּ הָאֲנָשִׁים הָאֵלֶּה אֶת ה'.
The first passuk says that if they die natural deaths, even immediately, then you can fairly claim that Hashem did not send me. But if Hashem did not send him, why would they die at all? Evidently, even if Hashem hadn't sent him, they deserved to die for the unjustified social upheaval.
9. What bracha would you make if you ate the almonds from Aharon's staff?
Borei pri ha'etz. The miracle was that they grew from the staff, not that they were just miraculously created there. So they were pri ha'etz. This is assuming that you make ha'eitz on hydroponic tree fruit, as Reb Moshe and the Chazon Ish hold, and contrary to the Chayei Adam and Reb Aharon Kotler.
17:23
והנה פרח מטה אהרן לבית לוי ויצא פרח ויצץ ציץ ויגמל שקדים.
10. The Gemara in Kiddushin 22b says that washing someone is a particularly personal type of service. We all know that our minhag is that Leviim wash the hands of Kohanim before duchening, and the Beis Yosef says that the only basis for this that he knows is the Zohar. Show me a possible source for this minhag in our parsha. (Torah Temimah)
18:2, וְגַם אֶת־אַחֶיךָ מַטֵּה לֵוִי שֵׁבֶט אָבִיךָ הַקְרֵב אִתָּךְ וְיִלָּווּ עָלֶיךָ וִישָׁרְתוּךָ, personal service. We find no other prescribed personal service by the Leviim.
- Not in this parsha, but the Baal Haturim in Eikev sees a remez to the minhag that the Kohanim wash their hands. Devarim 10:8-9, and even though he doesn't say it, it would seem to also be merameiz that it is the Leviim who should do it.
מִשָּׁ֥ם נָסְע֖וּ הַגֻּדְגֹּ֑דָה וּמִן־הַגֻּדְגֹּ֣דָה יׇטְבָ֔תָה אֶ֖רֶץ נַ֥חֲלֵי מָֽיִם׃
בָּעֵ֣ת הַהִ֗וא הִבְדִּ֤יל יְהֹוָה֙ אֶת־שֵׁ֣בֶט הַלֵּוִ֔י לָשֵׂ֖את אֶת־אֲר֣וֹן בְּרִית־יְהֹוָ֑ה לַעֲמֹד֩ לִפְנֵ֨י יְהֹוָ֤ה לְשָֽׁרְתוֹ֙ וּלְבָרֵ֣ךְ בִּשְׁמ֔וֹ עַ֖ד הַיּ֥וֹם הַזֶּֽה׃
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