Torah Parallels

~ Something to Think About ~ פרשת תצוה Parsha Stumpers By: Daniel Listhaus 1.     The Rosh and Ba'al Ha'Turim along with others point out that this is the only parsha which does not contain Moshe's rabbeinu name (since his birth in parshas shemos). Why is this? And why was this parsha chosen to be the one to leave out Moshe's name (especially considering the fact that the reason Moshe's name was erased has to do with an episode in next week's parsha)? 2.     The passuk (verse) tells us (28:12) that the avnei shoham were placed on the shoulder straps so that Hashem would remember the B'nei Yisroel as a zechus for us. Why does Hashem need us to remind Him of the greatness of the shevatim ? 3.     Rashi (29:24) tells us that the “wavings” were to hold back the harmful winds and the harmful dews. What does waving back and forth, up and down have anything to do with chasing away harmful winds and dews? 4.     If the Urim V'tumim had incredible powers to let t

~ Thoughts on the Parsha ~ Parshas Tetzaveh Measure for Measure By: Daniel Listhaus וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאָרֶת : וְאַתָּה תְּדַבֵּר אֶל כָּל חַכְמֵי לֵב אֲשֶׁר מִלֵּאתִיו רוּחַ חָכְמָה וְעָשׂוּ אֶת בִּגְדֵי אַהֲרֹן לְקַדְּשׁוֹ לְכַהֲנוֹ לִי וְחֵשֶׁב אֲפֻדָּתוֹ אֲשֶׁר עָלָיו כְּמַעֲשֵׂהוּ מִמֶּנּוּ יִהְיֶה זָהָב תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר “You shall make garments of sanctity for Aharon your brother, for glory and for splendor. And you shall speak to each of the wise-hearted people whom I have invested with a spirit of wisdom, and they shall make the garments of Aharon, to sanctify him, so that he shall be a Kohen to Me.” - Tetzaveh 28:2-3 “...[And] the cheishev with which he is beautified, which is above it, like its work, of it shall be of gold, turquoise wool, purple wool, scarlet wool, and twisted linen.” - Tetzaveh 28:8             There is no doubt that the bigdei kehunah (special clothes that the kohanim had t

~ Thoughts on the Parsha ~ Parshas Terumah Halfway There, Outside In, and Everywhere You Go By: Daniel Listhaus וְעָשׂוּ אֲרוֹן עֲצֵי שִׁטִּים אַמָּתַיִם וָחֵצִי אָרְכּוֹ וְאַמָּה וָחֵצִי רָחְבּוֹ וְאַמָּה וָחֵצִי קֹמָתוֹ : וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ וְעָשִׂיתָ עָלָיו זֵר זָהָב סָבִיב : וְיָצַקְתָּ לּוֹ אַרְבַּע טַבְּעֹת זָהָב וְנָתַתָּה עַל אַרְבַּע פַּעֲמֹתָיו וּשְׁתֵּי טַבָּעֹת עַל צַלְעוֹ הָאֶחָת וּשְׁתֵּי טַבָּעֹת עַל צַלְעוֹ הַשֵּׁנִית : וְעָשִׂיתָ בַדֵּי עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב : וְהֵבֵאתָ אֶת הַבַּדִּים בַּטַּבָּעֹת עַל צַלְעֹת הָאָרֹן לָשֵׂאת אֶת הָאָרֹן בָּהֶם : בְּטַבְּעֹת הָאָרֹן יִהְיוּ הַבַּדִּים לֹא יָסֻרוּ מִמֶּנּוּ “They shall make an Aron of shittim wood, two and a half amos its length; an amah and a half its width; and an amah and a half its height. You shall cover it with pure gold, from inside and from outside you shall cover it, and you shall make on it a golden diadem all around. And you shall pour for it four

~ Something to Think About ~ פרשת משפטים Parsha Stumpers By: Daniel Listhaus The Ba'al Ha’turim sees a remez (hint) in the parsha to the fact that a Jewish judge must first try to create a compromise between two fighting parties before judging the case. Why is this true though? Shouldn't we focus on getting the correct judgment rather than settling on a compromise which is definitely not the truth? The Jewish slave who decides to stay by his master must get his ear pierced. The mechilta (34) comments that this is because he became a slave by not listening to the commandment at Har Sinai not to steal. Why then should the ear be pierced more here than by one who does any other aveirah? Rashi writes that even if non-Jews judge regarding certain matters as Beis Din , still one should not go to them to judge even in such a case. Why is this? Why would this be considered giving chashivus to avodah zarah if it is well known

~ Thoughts on the Parsha ~ Parshas Mishpatim Pear Pressure By: Daniel Listhaus לֹא תִהְיֶה אַחֲרֵי רַבִּים לְרָעֹת וְלֹא תַעֲנֶה עַל רִב לִנְטֹת אַחֲרֵי רַבִּים לְהַטֹּת “You shall not go after the many to do bad; and you shall not respond to a dispute to tilt after the many.” - Mishpatim  23:2             This passuk (verse) in our parsha is alluding to a number of laws relevant to how the sanhedrin and beis din (Jewish court) must conduct themselves. There are many different views as to how to learn this passuk . Rashi [1] explains that when the passuk says, “Do not respond to a dispute...”, the word for 'dispute' ( ריב ) is written without the letter yud (as רב ) to teach us that a judge cannot argue with someone greater ( רב ) than him in the court. For this reason, the sanhedrin would start voicing their opinions “from the side” - meaning starting from the lesser members of the court.             The Ohr HaChaim , [2] however, does not like Rashi's explanation becau