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?