(7,18) 1.Q What did the fish do to deserve to die?

Parshas Vaeira

(6,12) 1.Q Why does Moshe speak "in front of" Hashem, not directly to Him?

(17,25)1.Q&A What was Hashem commanding Moshe, it didn't work? Two pasukim later they're complaining again? They weren't fighting they were voicing a concern.

(17,13)1.Q Where was this exactly? Were the people dying in a neat wave, so that there was a point between the dead and the living?

(17,10)2.P Here they couldn't use the tefillah of (16,21), because it wasn't just one person.

(17,10)1.Q Why here are they told "hei'romu" - raise yourselves up, while earlier in (16,21) they are told "hi'bad'lu" - separate?

(17,9)1.Q Why not Aharon as well?

(17,8)1.Q This question could be asked all over the Torah but it occured to me here, so I shall ask it here: What does "Ohel Moed" mean? Classically, it's translated as "the tent of meeting" but "moed" really doesn't meet meeting, it means time or season? It could be that it is a reference to the idea that it is temporary, as opposed to the "Bais Olamim" the eternal house, i.e. the Bais Hamikdash. But if so why "moed", why not "arai" as we use in Succah a "diras arai", a temporary dwelling?

(17,6)1.Q What were they thinking? Didn't they learn anything from Korach and his following?

(16,34)1.Q Why were the people running to "the voice" - nasu li'kolam, shouldn't they have been running from the voice - nasu mikolam?

(16,32)1.Q&A Who are "them", that are first mentioned in the Pasuk? Dasan and Aviram.

(16,29-30)1.Q What if neither happened? What if they died an unnatural death but not through being swallowed, would Moshe be a messenger of Hashem or not?

(16,26)1.Q Where does it state explicitly any previous sins of Dasan and Aviram?

(16,25)1.Q Didn't Hashem just tell Moshe to seperate from them, why did Moshe go to them? Also if Moshe could go to them, doesn't by definition that mean he was away from them, so why did Hashem tell him to seperate from them?

(16,24)1.Q Is the term "mishkan" used anywhere else, not in reference to the "Ohel Moed"?

Parshas Korach

(16,22)1.Q Why is the title "Elokey Ha'ruchos" used here? What does "li'kol basar - to all flesh" mean?

(14,39)1.Q Why did Moshe and not Aharon tell this over to the Jews if they were both talked to by Hashem, in (14,26)?

(14,27)1.Q Why does it say "asher heima malinim a'lai" twice, isn't it redundant?

(14,26)1.Q Why talk to Moshe and Aharon?

(14,2)1.Q Why would it be better to die in the desert than to die trying to get into Israel?

(13,18)1.Q Why does Moshe tell them to see "he'chazak hu ha'rafeh" - is it strong or weak without using the syntax that he uses by the following 5, using the word "im"? Why not say like the Targum writes it: "ha'takif hu im chalash" - is it strong or is it weak?

(13,4-15)2.P It is interesting to note that the first spy listed is from shevet Reuven and the last is from Gad, neither of which actually inherited the land when they finally went in.

Parshas Shlach

(13,4-15)1.Q What is the order in which the Miraglim are listed here? It's not the classic orders of the way they camped or the way they were born?

Parshas Vayakhel Pikudei

(38,21)1.Q Why Itamar and not any of the other brothers? Originally I figured maybe Elazar was learning to become Kohen Gadol, but at this point Nadav and Avihu were still around, so why not them?

(32,4)1.A The Midrash on this pasuk says that they were claiming "Shi'tuf": that Hashem and this cow had taken them out. If we combine this with a few other Midrashim it kind of works. According to some, the reason a cow came out of the fire is that Micha threw into the fire the piece of pottery that was used to get Yosef's coffin out of the Nile. It said "A'ley Shur" "rise ox", on it. Yosef was compared to an ox in Yakkov's bracha to him. They may then have been saying this form of Yosef will replace Moshe. The way that you could credit Yosef with having taken them out is through another Midrash. In hallel we say "ha'yam ra'ah va'ya'nos"- the sea saw and it ran. The classic explanation is that this refers to the Nile, which saw Yosef's coffin and parted for him. Through this you could say that Yosef also had a hand in bringing the Jews out of Mitzrayim. This may be a possible explanation to what they meant.

(31,8)1.Q This question was asked to me by dovid ben yishai though I'm posting it for him: Here Hashem tells Moshe that Betzalel will make the Mishkan and all the things that go in it. In pasuk 8 the Menorah is listed. If this is so why did Hashem have to show Moshe a fiery image of the Menorah, why not just wait for Betzalel to make it? In pasuk 4-6 it seems that Hashem gave Betzalel the knowledge necessary to make it so what was the purpose of showing Moshe before?

(33,19-21)1.Q Why do these three pesukim, which are all Hashem talking to Moshe start with Va'yomer - and He said. Why not just continue talking? Also in (33,21) why does it say "va'yomer Hashem" instead of just "va'yomer" like the last 2 pesukim?

(32,35)1.Q This is the kind of pasuk that this blog was made for: Who made the calf? The pasuk says: "Hashem punished the people for making the calf which Aharon made?" The classic simple answer is that it means Hashem killed Aharon but we know that not to be true. Also back in (32,4) it seems that others made it for it says "va'ya'asey'hu" - and they made, so then why credit Aharon with making it?

(32,26)1.Q Why didn't the rest of the Jews come to Moshe, if only a "few" of them actually worshiped the calf, why only Shevet Levi? Most of every other shevet probably joined. Though Shevet Levi was probably the only complete one. Though what about Aharon?

(32,7)1.Q According to what Hashem tells Moshe: "your nation that you took out of Egypt has destroyed," before (32,4) when the people credit Moshe's replacement with having taken them out of Egypt, there would seem to be some truth to that. Though didn't Hashem take them out? So why credit Moshe?

(32,4)1.Q If one calf was made, what does the word "eileh" - "these are", refer to?

(32,1)1.Q&A&Q Why did the people request an idol in place of Moshe? They themselves say right after this: "for this man Moshe". Shouldn't they have requested a new leader? The Da'as Zikainim could provide an answer, for if we translate the word "Elohim" as: "judge" like we do in Mishpatim (22,27): "A judge you shall not curse," we can say that they were requesting a judge in place of Moshe, which would be a very resonable request. The only thing is, if this is true how is an idol a response to their request?

Parshas Ki Tisa

Shmos(30,11-16)1. Why is counting the Jews a sin to the degree that everyone has to redeem their life if it's done? In answer to this but also in what would seem to me to be the simplest meaning of the words I'd like to suggest that the word "Pakod" and all it's conjugations should be translated as "remember" or "redeem". In Bereshis (21,1) we find "and Hashem pakad Sarah." There it's translated as remembered. According to this translation of the word, here it the concept would be a mix: The counting in itself is not a sin. Though when each Jew is counted he is "remembered" by Hashem. This is done by evaluating where he is holding in life. This could result in a decision that he is deserving death, so we are commanded to give the shekel, just in case. The next possibility would be sourced in the end of Bereshis (50,24) where Yosef tells his brothers "Hashem will redeem you and take you out of Egypt." This would seem to fit here best since then the whole thing is a command about being redeemed. Though according to this, why are two different terms used for "redeem" (kofer and pakod)? Additionally we end up back to the first question of what are we being redeemed for? If you say it's just a general redemption for the wrong we've done, why would we all give the same amount and when would we give it?

(12,27) 1. "...and the people bowed and prostrated themselves." The PEOPLE!?! In (12,21) Moshe called to all the elders of Israel?

(12,23) 1. "Hashem will pass through to smite Egypt, He will see the blood...and Hashem will pass over the entrance and He will not permit the destroyer to enter your homes to smite." But Rashi on (12,12) "Ani Hashem" says, Hashem Himself would carry out the Plague of the Firstborns. And indeed in the Haggadah on "VaYoytzeainu Hashem MiMitzrayim" expounds: 'not through an angel, not through a seraph, not through a messenger, but the Holy One, Blessed is He, in His glory, Himself, as it is stated...' and brings down verse (12,12). So we see that Hashem Himself smote the Egyptians. If so, then why does our verse (12,23) say that Hashem won't let the destroyer enter the Jews' homes? What was the Destroyer doing in Egypt?
(Indeed Ramban to (12,12) renders it "I am Hashem" not like Rashi "I, Hashem". So then the destroyer could have been in Egypt, but what he does with the Haggadah, is beyond me.)

(12,13) 1. The blood is a sign so that Hashem passes over the Bnei Yisrael. And that's where Pesach comes from, passed over. But why did they need to do this in the first place? Weren't all the Jews in Goshen? Hashem could have just not gone to Goshen, and the Jews would have survived! If you say that not all the Jews were in Goshen (much earlier they multiplied so much that Goshen couldn't fit them, so a bunch of them had to live in the rest of Egypt), it says in (8,18) and (9,26) during the Plagues of Arov and Hail, that the plagues didn't effect the Land of Goshen. If more of the Jews were in Egypt, they would have been killed during those Plagues! (As an aside, Mechilta says in (13,18) that during the Plague of Darkness four fifths of the Jews died out, so then perhaps there was room in Goshen for those Jews who didn't live there.) So why did Hashem have to "pass over" the Jews? (And what happened to those Jews during Arov and Hail?)

(11,10) 1. "Moshe and Aaron performed all these wonders before Pharaoh..." Which wonders? This is after all the Plagues (minus the 10th); and if you will say the wonders of the previous verse which Rashi says are the Plague of the Firstborn, the splitting of the Sea of Reeds, and the stirring about of the Egyptians as they drowned in the Sea, our verse continues, "but Hashem strengthened the heart of Pharaoh, and he didn't send out the Children of Israel from the land." After the Plague of the Firstborn, Pharaoh's heart was NOT hardened, he pleaded with them to leave! And the wonders at the Sea, the Jews were already out of Egypt. So which wonders?

(10,24) 1. Pharaoh agrees to let Moshe and the Jews leave but requires the animals to stay behind. What was he thinking? The initial deal was to go three days into the desert and slaughter sacrifices to Hashem. How were they supposed to do that without their flocks?

(10,23) 1. How did the Egyptians survive the Plague of Darkness?

(12,8) The Abudraham asks this question and answers from Rav Yosef Kimchi, that Hashem who knows the future commanded them before it happened to do so. This would seem to me to be along the lines of Avraham Avinu making matzah on erev pesach when "the palit" came to tell him that Lot was captured. It's a remembrance of the future. Which isn't as paradoxical as it sounds, for if you think you are going to meet someone or go somewhere special you get dressed up to do so. You don't know for sure that it will happen but you are willing to do something in case it does. If Hashem, who knows what will happen tells you to do something because of what will be, surely it's logical to do so.

(10,12-13)1. What does "ba'arbeh" mean? The classic answer is like Rashi - to do so for this maka. The Ohr Ha'chaim answers that Hashem told Moshe to tie a "arbeh" (locust) to his staff. (To signify that this maka was brought through this action.) This would answer the question of why Moshe took the staff, for Hashem had told him to by saying "ba'arbeh".

(10,12-13)1. Hashem says "stretch out your hand..." Moshe stretches out his staff; why does he change the method?

(10,19)1. Hashem sends a west wind and it carries the locust swarm and hurls it toward the Sea of Reeds. Later, when the Bnei Yisrael cross the Yam Suf, shouldn't they have encountered the locust swarm?

(10,17)1. "...please forgive my sin just this time...that Hashem remove from me only this death." Why does Pharaoh use "Ach" and "Rak"? Also what does he mean "only this death", what other deaths was he suffering? There weren't any other plagues going on at the time?

(10,13)1. It took 24hrs for the locust to come. Why? We don't find it took any time at all for the Tzifardae'ah or Arov to come? (Wouldn't Pharaoh lose "faith" in Moshe when it looked like he was trying all day to preform his magic and he just couldn't quite get the hang of it? By nightfall or later Pharaoh would have laughed him off and definitely not listened to Moshe in the future.) ?

(10,5(,15))2. "... And it will consume all the trees that grow for you in the field." But in 10,15 it says "... it ate all the grass of the land and all the fruit of the tree...No greenery remained on the trees or the grass of the field in the entire land of Egypt." What was told to Pharaoh wasn't what happened. He was told the locust would eat the entire tree, not just the greenery, so why didn't the locust consume the trees themselves?

(10,6)1. "VaYeefen VaYaytzae May'im Paroh": And he turned and left Pharaoh's presence. But weren't Moshe and Aaron both speaking to Pharaoh? It should have said "VaYifnu VaYaytsoo" ?

(10,2)2. It's only a question according to Rashi, for Unkelos translates "asher hisa'lalti" as - the miracles I have performed (I have no idea if or how that would translate literally), which could have been the punishments they earned.

(10,15)1. Didn't we say in (9,25) that all of the grass and trees were hit by the hail. So what was left over to be eaten here? If you'll answer that in (9,31&32) it says what was left over, those aren't trees so what left over trees were there here?

why are we told that the reason we eat matza is because the bread did not have time to rise. but in 12:8 Hashem says "and matzos; with bitter herbs shall they eat it". was this not said before they left?

(10,2)2. Since when do things happen for Hashem's amusement? This is not a motivation attributed to Him?

(10,2)1. Isn't the reason that Hashem hardened the hearts of Pharaoh and his servants to mete out just punishment, not to amuse Himself?

Parshas Bo

(10,1) 1. Why is the last word in the pasuk "b'kirbo" - "in him" - in singular? If it's talking about Pharoh and his servants, shouldn't it be plural? Unkelos actually says it in plural - "among them", though it's still a question on the simple meaning of the pasuk. I thought that it could mean the Jews of that generation. The idea being that these signs will gain a place among the tradition and history of the Jews. This would fit well with the next pasuk which would continue that this would additionally be for the future generations as well.

(10,1) 2. Hashem tells Moshe come to Pharoh, to do what?

(10,3) 1. Who invited Aharon?

(10,7) 1. Didn't Hashem say that He would harden the hearts of Pharoh's servants, it doesn't seem to have happened?

(10,11) 1. What does the word "na" mean here? Unkelos omits it.