Source:
https://youngisrael.org/weekly-divrie-torah-old/weekly-parsha-challenge/
Sunday, December 11, 2022
Vayishlach Parsha Puzzles from Aish
Vayishlach
This page is from R Moshe Ehrlbaum at https://aish.co.il/authors/173260551/?aut_id=1243
פרשה זאת מתחילה במילים "וישלח יעקב מלאכים [שליחים]" אל עשיו. איפה כתוב בתורה "וישלח ישראל מלאכים"?
אילו שמונה מילים רצופות בפרשה זאת מסתיימות באותיות יוד מם?
איזה ספורט תחרותי מוזכר בפרשה זו?
היכן בפרשתנו שאלה משמשת כתשובה? [שתי תשובות]
על מי התורה מספרת שהוא צלע?
למי בפרשה זו יש שם שהוא גם שם של בעלי חיים? (5 תשובות) אילו שמות נוספים בתורה הם שמות של בעלי חיים?
אילו שמות בתנ"ך הם סוגים של בעלי חיים? (תשובות רבות).
בפרשה זו שכם וחמור נהרגים לפי חרב, מי עוד בתנ"ך נהרג לפי חרב? (שתי תשובות)
מי נפטרת בפרשתנו במהלך הלידה? מי עוד נפטרת בתנ"ך בלידתה והיכן?
לאיזה זוג נשוי בפרשתנו יש שמות המתחילים באותה אות? שמותיהם של אילו זוגות נוספים בתורה מתחילים באותה אות (שני זוגות, ואחד נוסף מופיע בפירוש רש"י)?
This page is from
https://aish.co.il/180801881/
פרשה זאת מתחילה במילים "וישלח יעקב מלאכים [שליחים]" אל עשיו. איפה כתוב בתורה "וישלח ישראל מלאכים"?
בבמדבר כא כא כתוב "וישלח ישראל מלאכים" אל סיחון מלך האמורי כדי לבקש ממנו רשות לעבור דרך ארצו.אילו שמונה מילים רצופות בפרשה זאת מסתיימות באותיות יוד מם?
בבראשית לב טו מתוארות המתנות שיעקב נתן לעשיו בשמונה מילים רצופות המסתיימות באותיות יוד ו-מם (עזים מאתים ותישים עשרים, רחלים מאתים ואילים עשרים).איזה ספורט תחרותי מוזכר בפרשה זו?
בבראשית לב כה מוזכרת היאבקות, שנאמר - "ויאבק איש עמו [עם יעקב].היכן בפרשתנו שאלה משמשת כתשובה? [שתי תשובות]
אחרי שה"איש" הלא מוכר משנה את שמו של יעקב לישראל, יעקב שואל אותו לשמו. וה"איש" עונה בשאלה "למה זה תשאל לשמי?" (בראשית לב ל). אחרי שיעקב מוכיח את שמעון ולוי על הריגת העיר שכם, הם עונים בשאלה "הכזונה יעשה את אחותנו?" (בראשית לד לא).על מי התורה מספרת שהוא צלע?
יעקב צלע לאחר שנפצע במאבק עם המלאך (בראשית לב לב).למי בפרשה זו יש שם שהוא גם שם של בעלי חיים? (5 תשובות) אילו שמות נוספים בתורה הם שמות של בעלי חיים?
לאנשים הבאים היו שמות של בעלי חיים: חמור הוא אביו של שכם (בראשית לג יט); דבורה הייתה מינקת רבקה (בראשית לה ח); רחל (כבשה) אחת האימהות; איה היה בנו של צבעון (בראשית לו כד), ודישון בן עשיו (בראשית לו כה). בנוסף - תחש היה בנו של נחור אחי אברהם (בראשית כב כד); בכר (גמל צעיר) היה מבני בנימין (בראשית מו כא); לאשתו של משה קראו צפורה (שמות ב כא); ציפור היה אביו של בלק (במדבר כב ב), וחגלה הייתה אחת מבנות צלופחד (במדבר כו לג).אילו שמות בתנ"ך הם סוגים של בעלי חיים? (תשובות רבות).
יעל היא האישה שהרגה את סיסרא (שופטים ד יז); דבורה הייתה נביאה (שופטים ד ד); זאב ועורב היו שרי מדין (שופטים ז כה); תולע היה אחד מן השופטים (שופטים י א); ליש אבי פלטי חתן שאול (שמואל א, כה מד); עגלה הייתה מנשות המלך דוד (שמואל ב, ג ה); המלך שאול ניצח את נחש העמוני (שמואל א יא א); יונה היה נביא (יונה א א ); חולדה היא אחת משבע הנביאות (מלכים ב כב יד); צביה הייתה אמו של המלך יהושע (מלכים ב' יב ב); שפן היה סופר יאשיהו המלך (מלכים ב' כב ג); צביה אמו של יואש (מלכים ב, יב ב); איה אבי רצפה פילגש שאול (שמואל ב, ג ז); חגב מעולי בבל (עזרא ב מו); פרעוש מעולי בבל (עזרא ב ג); שועל מזרע אשר (דברי הימים א, ז לו), וקורא אחד הלוויים (דברי הימים א, ט יט)... האם אתם יכולים למצוא שמות נוספים או שמות הקרובים לשם של חיה?בפרשה זו שכם וחמור נהרגים לפי חרב, מי עוד בתנ"ך נהרג לפי חרב? (שתי תשובות)
העמלקים נהרגו לפי חרב (שמות יז יג), וכך גם סיחון (במדבר כא כד). גם בלעם נהרג על ידי חרב אולם הפסוק אומר "בחרב" ולא לפי חרב (במדבר לא ח).מי נפטרת בפרשתנו במהלך הלידה? מי עוד נפטרת בתנ"ך בלידתה והיכן?
רחל נפטרת בלידת בנימין (בראשית לה יח). בתנ"ך, אשתו של פנחס בן עלי נפטרת בלידה (שמואל א' ד כ).לאיזה זוג נשוי בפרשתנו יש שמות המתחילים באותה אות? שמותיהם של אילו זוגות נוספים בתורה מתחילים באותה אות (שני זוגות, ואחד נוסף מופיע בפירוש רש"י)?
עשיו נישא לעדה (בראשית לו ב); אהרן התחתן עם אלישבע (שמות ו כג); אשתו של נח היא נעמה (בראשית ד כב עם רש"י).
Vayishlach Ichud B'chidud from R' Yitzchock Aryeh Epstein
https://drive.google.com/file/d/1Z7UOdG-AJ2sXQRIcx2iwjBo1f2GDecY-/view?usp=sharing
Friday, June 15, 2018
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.
Thursday, June 7, 2018
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.
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.
Thursday, March 15, 2018
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:
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.
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.
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):
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.
Wednesday, March 7, 2018
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.
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
"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?
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?
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