אם
יש חיוב לעמוד בשעת הקדיש או אמירת ברוך ה' המבורך לעולם ועד

שאלה: כשאומר השליח ציבור או העולה לתורה “ברכו את
ה' המבורך”, והציבור עונים לו “ברוך ה' המבורך לעולם
ועד”, האם הם צריכים לעמוד, או שדי להם בקימה מועטת, או שרשאים הם לשבת ואינם
חייבים לעמוד כלל?

תשובה: הנה רבינו הרמ”א
כתב בספרו דרכי משה, שנהגו לעמוד בשעת אמירת ברכו את ה' המבורך, ושכן
כתב המרדכי, על פי דברי התלמוד ירושלמי, שנאמר לגבי עגלון מלך מואב, “קום כי
דבר ה' אליך”, מכאן אמר רבי אליעזר שכאשר עונים הציבור אמן יהא שמיה רבא וכל
דבר בקדושה צריכים לעמוד על רגליהם.

ומבואר
יוצא מדברים אלה כי חובה לעמוד בשעה שאומרים “ברוך ה' המבורך לעולם ועד“,
שהרי
אפילו עגלון מלך מואב עמד בשעה שהגיע אליו דבר ה'. ועל כן חובה לעמוד בשעת עניית
קדיש, וכן בשעת עניית “ברוך ה' המבורך לעולם ועד”. וכדברי הרמ”א
כתבו עוד מגדולי האחרונים, ובהם רבינו המקובל הרמ”ע מפאנו ז”ל.

אולם רבינו חיים
ויטאל תלמידו של רבינו האר”י כתב, שרבינו האר”י לא היה עומד בשעת עניית
הקדיש כלל, ואמר לו שדברי התלמוד ירושלמי שהובאו בדברי הרמ”א אינם נכונים, כי
אין זו לשון הירושלמי, והוא נוסח מוטעה שאינו נכון להלכה שנדפס בטעות בתוך לשון
הירושלמי. ורק אם היה האר”י עומד בלאו הכי, ותוך כדי עמידתו היה החזן מתחיל
באמירת הקדיש, אז לא היה יושב עד שיסיים החזן את אמירת הקדיש, ואחר אמירת הקדיש
היה יושב. וכן כתב הרמ”א בתחילת דבריו שבדרכי משה, שהמהרי”ל לא היה עומד
בשעת עניית קדיש או ברוך ה' המבורך לעולם ועד, אלא היה יושב. ורק אם היה עומד בלאו
הכי, והחזן היה מתחיל באמירת הקדיש, לא היה יושב עד שתסתיים אמירת הקדיש.

והיוצא מן
האמור, שלפי דעת רבינו האר”י אין חיוב לעמוד בשעת עניית קדיש, וכן אין צורך
לעמוד בשעת עניית “ברוך ה' המבורך לעולם ועד”. וכתב רבינו החיד”א,
שאילו
היה הרמ”ע מפאנו רואה את דברי רבינו האר”י, היה אף הוא מודה שמותר לשבת
בשעת עניית הקדיש, כי הרמ”ע מפאנו הולך תמיד ברוב דבריו על פי דברי רבינו
האר”י הקדוש.

והנה מרן רבינו
יוסף חיים מבבל כתב בספרו “עוד יוסף חי”, שראה בעירו בגדאד,
שנוהגים
הציבור לקום “מעט” בשעת עניית “ברוך ה' המבורך לעולם ועד”.
וחיפש ולא מצא שום מקור למנהג זה. וכן נוהגים כיום בכמה מקומות, שקמים קימה מועטת
בשעת עניית ברוך ה' המבורך לעולם ועד. ואין שורש למנהגם, כי למנהג האשכנזים
היוצאים ביד רמ”א יש לעמוד לגמרי בשעת עניית ברוך ה' המבורך,
ואילו
למנהג הספרדים אין צורך כלל לעמוד בשעת עניית ברוך ה' המבורך לעולם ועד. וכן
הסכימו כל אחרוני הספרדים, שהעיקר להלכה כדברי רבינו האר”י שאין חיוב לעמוד
בשעת עניית הקדיש ועניית ברוך ה' המבורך וכו'.

ולכן לסיכום: למנהג האשכנזים יש לעמוד בשעת עניית הקדיש, וכן
בשעה שעונים הציבור “ברוך ה' המבורך לעולם ועד”, צריכים לעמוד. ואילו
למנהג בני ספרד אין חיוב לעמוד בשעת עניית הקדיש ועניית ברוך ה' וכו'. אך גם למנהג
הספרדים, אם היה עומד, ותוך כדי כך התחיל החזן באמירת הקדיש, לא
ישב עד שיסיים החזן את אמירת הקדיש. וספרדי המתפלל אצל אשכנזים, נכון שיעמוד גם
הוא בשעת הקדיש ואמירת ברכו, כדי שלא יהיה יושב במקום שכולם עומדים.

The
Obligation to Stand While Kaddish and Barechu are Recited

Question: When the Chazzan or an
individual receiving an Aliya to the Torah recites “Barechu
Et Hashem Ha’Mevorach” and
the congregation replies “Baruch Hashem Ha’Mevorach Le’Olam Va’ed,” must the congregation rise
completely or partially or is there no obligation to rise whatsoever?

Answer: The Rama writes in his work Darkei Moshe quoting the Mordechi
that it is customary to recite Barechu while standing. This is based on the
Talmud Yerushalmi which expounds the verse regarding Eglon, king of Mo’av,
“Rise, for Hashem has spoken to you”- Rabbi Elazar understood from here that
one must rise while reciting “Amen Yehe Shemeh Rabba” and any other words of
holiness.

Based on their words, one must stand while reciting “Baruch
Hashem Ha’Mevorach Le’Olam Va’ed,” for even Eglon, king of Mo’av, stood when he was
told the word of Hashem. It is therefore compulsory to stand while answering
Amen to Kaddish and while reciting “Baruch Hashem
Ha’Mevorach”.
Many other great Acharonim, including the great Mekubal, Rabbeinu Menachem Azarya
of Pano, rule likewise.

On the other hand, Rabbeinu Chaim Vital, chief disciple of the saintly Ari z”l, writes that the great Ari z”l would not stand up while
answering Amen to Kaddish and he said that the Yerushalmi quoted by the Rama is
incorrect, for it is a mistaken passage erroneously printed in the Talmud
Yerushalmi. Only when the Ari was already standing and the Chazzan began
reciting Kaddish would he remain standing until the conclusion of the Kaddish
at which point he would be seated again. Indeed, the Rama writes in the
beginning of the aforementioned Darkei Moshe that the Maharil would not stand
during Kaddish of the recitation of “Baruch Hashem
Ha’Mevorach Le’Olam Va’ed.” Only if he was standing in any case and the Chazzan
began Kaddish would the Maharil remain standing until the conclusion of the
Kaddish.

Based on this, according to the opinion of the saintly Ari z”l, there is no need to stand
during Kaddish or during the recitation of “Baruch Hashem
Ha’Mevorach Le’Olam Va’ed.” Maran Ha’Chida writes that were the great Rabbeinu
Menachem Azarya of Pano to have seen the words of the holy Ari, he would
certainly have agreed that one may remain seated during Kaddish, for Rabbeinu
Menachem Azarya ruled mostly based on the words of the holy Ari.

The great Rabbeinu Yosef Haim of Baghdad writes in his Sefer Od Yosef Hai that
the custom in his hometown of Bagdad is that the congregation rises slightly
while reciting “Baruch Hashem Ha’Mevorach Le’Olam Va’ed”; he writes that he searched
for a source for this custom but he has not found one. This is indeed the
custom is several places today. However, there is no basis for this custom, for
according to the Ashkenazi custom which follows the Rama, one must be standing
completely while reciting “Baruch Hashem Ha’Mevorach” whereas according to the
Sephardic custom, there is no need whatsoever to standing while reciting “Baruch
Hashem Ha’Mevorach.” All
Sephardic Acharonim agree with the ruling of the Ari z”l that there is no need to
stand during Kaddish or Barechu.

Summary: The Ashkenazi custom is to rise for answering Kaddish and
reciting “Baruch Hashem Ha’Mevorach Le’Olam Va’ed.” According to the Sephardic
custom, however, there is no need to stand during Kaddish and Barechu.
Nevertheless, even according to the Sephardic custom, if one was already
standing and the Chazzan begins reciting Kaddish, one should not be seated
until the Chazzan concludes the Kaddish. If a Sephardic individual is praying
in an Ashkenazi synagogue, it is preferable for him to stand during Kaddish and
Barechu in order not to be the only one sitting while everyone else around him
stands.

חינוך הילדים והבאתם לבית הכנסת

שאלה: האם יש חיוב על פי ההלכה, לילדים קטנים, להתפלל
בכל יום שלש תפלות, שחרית מנחה וערבית? והאם נכון להביא את הילדים לבית הכנסת
לתפלות הימים הנוראים?

תשובה: במשנה במסכת ברכות (דף כ ע”ב) שנינו: נשים
וקטנים חייבין בתפלה.

ומבואר אם כן, שגם הקטנים, שהם זקוקים לרחמי ה' יתברך, חייבים במצות תפלה.
וכשם שחובה על הגדולים לחנך את הקטנים בכל המצוות כולן, כמו כן חובה לחנכם למצות
תפלה, שהרי בכל המצות כולן, בין מצות שהן מן התורה, ובין מצות שהן מדברי רבותינו,
חובה לחנך ולהרגיל בהן את הקטנים, מצד מצות חינוך, וכן הדין לענין מצות התפלה.

ומכיון שאין חילוק במצות חינוך, בין מצוות שהן מן התורה, למצות שהן מדברי
רבותינו, לפיכך נראה, שאף על פי שמן התורה די בתפלה אחת בכל יום, וכן הנשים אינן
מחוייבות אלא בתפלה אחת בכל יום, מכל מקום ילדים קטנים (בנים), יש לחנכם להתפלל
שלש תפלות בכל יום. שחרית, מנחה וערבית.

וכן היה נוהג מרן רבינו עובדיה יוסף זצ”ל, שהיה נזהר לחנך את בניו מאז
שהיו יודעים היטב לקרוא, שיתפללו בכל יום כל שלשת התפלות. (ילקוט יוסף תפלה
ח”א עמוד תקח).

ואת הבנות יש לחנך שתתפלנה בכל יום לכל הפחות תפלה אחת, ונכון שתהיה זו תפלת
שחרית, עם ברכות השחר וקריאת שמע ותפלת שמונה עשרה. וכפי שביארנו כבר.

ואמנם יש להעיר, שאם רואה האב שהדבר מכביד מאד על בנו, צריך להזהר מאד שלא
להמאיס בעיניו את ענין התפלה, ולפעמים יש להתייעץ עם מחנכים מנוסים, עד כמה יש לדרוש
מהילדים להתפלל, בתחילה תפלה אחת, ואחר כך שניים, כלומר, שחרית ומנחה, ורק אחר
יתחיל לחנכו גם במצות תפלת ערבית.

ובענין הגיל, שיש לחנך בו את הקטנים להתפלל. כתב הפרי מגדים שהוא מגיל שש או
שבע. והכוונה בזה, בכל ילד לפי חריפות שכלו, ולפי כשרונותיו ובגרותו, שלא כל ילד
ניתן לחנכו לשלש תפלות מיד בתחילת לימוד הקריאה, אלא כל ילד יש לו את הטבע שלו, את
מדותיו ואת רמת הבנתו, עד שניתן לדרוש ממנו להתפלל כל יום שלש תפלות, ולהשתדל
שיהיה הדבר בנעימות ושמחה.

תפלות הימים הנוראים, הן ארוכות יותר, ולכן, את הילדים הגדולים, ודאי שיש
להביא לתפילות אלה, לחנכם במצות התפלה, אבל הקטנים ביותר, אין להביאם לבית הכנסת,
ואותם שהם בני חמש או שש שנים ובכל זאת באים לבית הכנסת, יש לדאוג שיבואו להחזירם
לביתם אחר זמן מה, כי על פי רוב הם אינם מסוגלים לשבת שעות רבות בשקט במקומם,
ובודאי שהייתם בבית הכנסת תגרום להפרעה לשאר המתפללים.

Educating Children Regarding
the Mitzvah of Prayer

Question: Is there a halachic requirement for
children to pray three times a day, namely, Shacharit, Mincha, and Arvit?
Similarly, is it correct to bring children to the synagogue during the High
Holidays?

Answer: The Mishnah (Berachot 20b) tells us: “Women,
slaves, and children are obligated to pray.” Based on this, children, who are
also dependent on the mercy of Hashem, are also obligated to pray. Just as it
is a Mitzvah upon adults to educate and train their children regarding all
other Mitzvot, it is also incumbent on adults to educate them regarding this
Mitzvah, for regarding all Mitzvot, whether Biblical or rabbinic in nature, one
is required to train one’s children to perform them so that they may become
acquainted with them; the Mitzvah of prayer is no different.

Since, regarding the Mitzvah of educating one’s
children to perform the Mitzvot, there is no distinction between Torah and
rabbinic commandments, it would thus seem that although the Torah obligation is
to pray only one prayer daily and indeed women are only required to pray once
daily, nevertheless, young boys should be trained to pray three times daily:
Shacharit, Mincha, and Arvit.

This was indeed the custom of Maran Rabbeinu Ovadia
Yosef zt”l who would educate his sons to pray all three daily
prayers as soon as they learned to read (Yalkut Yosef, Tefillah, Volume 1, page
508).

Girls should be trained to pray at least once a
day, preferably the Shacharit prayer which includes in it the Birkot
Ha’Shachar (morning blessings), Keri’at Shema, and the
Amida prayer. (When reciting the Pesukei De’Zimra and the
blessing before and after Keri’at Shema, girls and women should
omit the name of Hashem from the blessings in these places, as we have
discussed in the past.)

Nevertheless, we must point out that if the father
notices that this is overburdening the child, one must be exceedingly careful
not to make the child revolted by prayer. A parent must always consult with
wise and experienced educators as to how much a child should be expected to
pray; one should start by training the child with one prayer in the beginning,
then two (meaning Shacharit and Mincha), and only then should he start training
him to pray Arvit.

Regarding the age that one should start training
his children to pray, the Peri Megadim writes that the proper age is from the
age of six or seven. What this means is that every child must be individually
evaluated based on his intelligence, talents, and maturity, for not every child
can handle praying three prayers a day immediately upon being taught to read.
Every child must be judged by his own capabilities, characteristics, and level
of understanding, until he reaches a point when he can be expected to pray
three times a day through happiness and serenity.

Since the High Holiday prayers are longer than
usual, although older children should certainly be brought to the synagogue to
pray in order to educate them in the Mitzvah of prayer, younger children should
nevertheless not be brought to the synagogue. If one brings his children of
five or six years old who are brought to the synagogue in any event, one should
make certain to take them home after a while, for in most cases, such young
children are unable to sit quietly for hours on end and their presence in the
synagogue will certainly disturb the prayer of other congregants.

1. Why must a captured woman mourn her family for a month in her captor's house?
   21:13 – So her captor will find her unattractive.
2. What fraction of the inheritance does a first-born receive if he has a) one brother? b) two brothers?
   21:17 – a) 2/3 b) 1/2
3. What will become of a ben sorer u'moreh if his parents don't bring him to court?
   21:22 – He will eventually rob and kill to support his physical indulgences.
4. Why is it a degradation to G-d to hang a criminal's body on the gallows overnight?
   21:23 – Because humans are made in G-d's image; and because the Jewish People are G-d's children.
5. What do you do if you find a lost object that costs money to maintain?
   22:2 – Sell it and save the money for the owner.
6. Why does the Torah forbid wearing the clothing of the opposite gender?
   22:5 – It leads to immorality.
7. Why does the Torah link the mitzvah of sending away the mother-bird with the mitzvah of making a railing on the roof of your house?
   22:8 – To teach that one mitzvah leads to another, and to prosperity.
8. When is it permitted to wear wool and linen?
   22:12 – Wool tzitzit on a linen garment.
9. What three things happen to a man who falsely slanders his bride?
   22:18 – He receives lashes, pays a fine of 100 silver selah, and may never divorce her against her will.
10. Although the Egyptians enslaved the Jewish People, the Torah allows marriage with their third-generation converts. Why?
    23:8 – Because they hosted Yaakov and his family during the famine.
11. Why is causing someone to sin worse than killing him?
    23:9 – Murder takes away life in this world, while causing someone to sin takes away his life in the World to Come.
12. If one charges interest to his fellow Jew, how many commandments has he transgressed?
    23:21 – Three; two negative commandments and a positive commandment.
13. What is the groom's special obligation to his bride during their first year together?
    24:5 – To gladden her.
14. When is a groom required to fight in a non-obligatory war?
    24:5 – When he remarries his ex-wife.
15. What type of object may one not take as collateral?
    24:6 – Utensils used to prepare food.

1. How do we see from the beginning of Parshat Devarim that Moshe was concerned for the Jewish Peoples honor?
   1:1 Moshe mentions only the names of the places where the Jewish People sinned, but does not mention the sins themselves.
2. How much time elapsed between leaving Mt. Sinai and sending the spies?
   1:2 – 40 days.
3. Moshe rebuked the Jewish People shortly before his death. From whom did he learn this?
   1:3 – From Yaakov, who rebuked his sons shortly before his death.
4. Why did Moshe wait until he had smitten the Amorite kings before rebuking the Jewish People?
   1:4 So that no one could say, “What right has he to rebuke us; has he brought us into any part of the Land as he promised?”
5. What were some of the achievements that resulted from the Jewish People “dwelling” at Mt. Sinai?
   1:6 – They received the Torah, built the mishkan and all its vessels, appointed a Sanhedrin, and appointed officers.
6. Why does the Torah single out the names of the avot in connection with the giving of the Land?
   1:8 – Each of the avot possessed sufficient merit for the Jewish People to inherit the Land.
7. What did Moshe convey to the Jewish People by saying: “You today are like the stars of the Heavens”?
   1:10 – They are an eternal people, just as the sun, moon and stars are eternal.
8. “Apikorsim” (those who denigrate Talmud scholars) observed Moshes every move in order to accuse him. What did they observe, and what did they accuse him of?
   1:13 They observed the time he left home in the morning. If Moshe left early, they accused him of having family problems (which drove him from his home). If he left late, they accused him of staying home in order to plot evil against them.
9. Moshe was looking for several qualities in the judges he chose. Which quality couldn't he find?
   1:15 – Men of understanding.
10. Moshe told the judges, “The case that is too hard for you, bring it to me.” How was he punished for this statement?
    1:17 – When the daughters of Tzelofchad asked him a halachic question, the law was concealed from him.
11. Why did Moshe describe the desert as great and frightful?
    1:19 – Because the Jewish People saw huge, frightening snakes and scorpions in the desert.
12. Which tribe was not represented among the spies?
    1:23 – Levi.
13. Which city did Calev inherit?
    1:36 – Hebron.
14. How many kingdoms was Avraham promised? How many were conquered by Yehoshua?
    2:5 – Avraham was promised the land of ten kingdoms. Yehoshua conquered seven. The lands of Moav, Ammon and Esav will be received in the time of the mashiach.
15. Why were the Jewish People forbidden to provoke Ammon?
    2:9 – This was a reward for Lots younger daughter, the mother of Ammon, for concealing her fathers improper conduct.
16. Why were the Jewish People not permitted to conquer the Philistines?
    2:23 – Because Avraham had made a peace treaty with Avimelech, King of the Philistines.
17. How did Hashem instill the dread of the Jewish People into the nations of the world?
    2:25 – During the battle against Og, the sun stood still for the sake of the Jewish People, and the whole world saw this.
18. Why did Moshe fear Og?
    3:2 – Og possessed merit for having once helped Avraham.
19. Who was instrumental in destroying the Refaim?
    3:11 – Amrafel.
20. What was the advantage of Reuven and Gad leading the way into battle?
    3:18 – They were mighty men, and the enemy would succumb to them.

For those not in the Bet Hakeneset, but wishing to bring in Shabbat with the Kahal, candles should be lit about 30 minutes after the time listed for Minha and Kabbalat Shabbat. (Unless the time listed in the ‘latest candle lighting’ column is earlier, when candles should be lit by that time, in all cases.

Matot

1. Who may annul a vow?
   30:2 – Preferably, an expert in the laws of nedarim. Otherwise, three ordinary people.
2. When may a father annul his widowed daughter's vows?
   30:10 – If she is under 12 1/2 years old and widowed before she was fully married.
3. Why were the Jewish People not commanded to attack Moav, as they were to attack Midian?
   31:2 – Because Moav only acted out of fear against the Jewish People. Also, Ruth was destined to come from Moav.
4. Those selected to fight Midian went unwillingly. Why?
   31:5 – They knew that Moshe's death would follow.
5. What holy vessels accompanied the Jewish People into battle?
   31:6 – The aron and the tzitz.
6. Those who killed in the war against Midian were required to remain outside the”machane” (camp). Which machane?
   31:19 – The Machane Shechina.
7. Besides removing traces of forbidden food, what else is needed to make metal vessels obtained from a non-Jew fit for a Jewish owner?
   31:23 – Immersion in a mikve.
8. “We will build sheep-pens here for our livestock and cities for our little ones.” What was improper about this statement?
   32:16 – They showed more regard for their property than for their children.
9. During the conquest of the Land, where did Bnei Gad and Bnei Reuven position themselves?
   32:17 – At the head of the troops.
10. What promise did Bnei Gad and Bnei Reuven make beyond that which Moshe required?
    32:24 – Moshe required them to remain west of the Jordan during the conquest of the Land. They promised to remain after the conquest until the Land was divided among the tribes.

Masei

1. Why does the Torah list the places where the Jewish People camped?
   33:1 – To show G-d's love of the Jewish People. Although it was decreed that they wander in the desert, they did not travel continuously. During 38 years, they moved only 20 times.
2. Why did the King of Arad feel at liberty to attack the Jewish People?
   33:40 – When Aharon died, the clouds of glory protecting the Jewish People departed.
3. What length was the camp in the midbar?
   33:49 – Twelve mil (one mil is 2,000 amot).
4. Why does the Torah need to specify the boundaries that are to be inherited by the Jewish People?
   34:2 – Because certain mitzvot apply only in the Land.
5. What was the nesi'im's role in dividing the Land?
   34:17 – Each nasi represented his tribe. He also allocated the inheritance to each family in his tribe.
6. When did the three cities east of the Jordan begin to function as refuge cities?
   35:13 – After Yehoshua separated three cities west of the Jordan.
7. There were six refuge cities, three on each side of the Jordan. Yet, on the east side of the Jordan there were only two and a half tribes. Why did they need three cities?
   35:14 – Because murders were more common there.
8. To be judged as an intentional murderer, what type of weapon must the murderer use?
   35:16 – One capable of inflicting lethal injury.
9. Why is the kohen gadol blamed for accidental deaths?
   35:25 – He should have prayed that such things not occur.
10. When an ancestral field moves by inheritance from one tribe to another, what happens to it in Yovel?
    36:4 – It remains with the new tribe.

For those not in the Bet Hakeneset, but wishing to bring in Shabbat with the Kahal, candles should be lit about 30 minutes after the time listed for Minha and Kabbalat Shabbat. (Unless the time listed in the ‘latest candle lighting’ column is earlier, when candles should be lit by that time, in all cases.

All references are to the verses and Rashi's commentary, unless otherwise stated

1. Why was Pinchas not originally a kohen?
   25:13 – Kehuna (priesthood) was given to Aharon and his sons (not grandsons), and to any of their descendants born after they were anointed. Pinchas, Aharon's grandson, was born prior to the anointing.
2. Why was Moav spared the fate of Midian?
   25:18 – For the sake of Ruth, a future descendant of Moav.
3. What does the yud and hey added to the family names testify?
   26:5 – That the families were truly children of their tribe.
4. Korach and his congregation became a “sign.” What do they signify?
   26:10 – That kehuna was given forever to Aharon and his sons, and that no one should ever dispute this.
5. Why did Korach's children survive?
   26:11 – Because they repented.
6. Name six families in this Parsha whose names are changed.
   26:13,16,24,38,39,42 – Zerach, Ozni, Yashuv, Achiram, Shfufam, Shucham.
7. Who was Yaakov's only living granddaughter at the time of the census?
   26:46 – Serach bat Asher
8. How many years did it take to conquer the Land? How many to divide the Land?
   26:53 – Seven years. Seven years.
9. Two brothers leave Egypt and die in the midbar. One brother has three sons. The other brother has only one son. When these four cousins enter the Land, how many portions will the one son get?
   26:55 – Two portions. That is, the four cousins merit four portions among them. These four portions are then split among them as if their fathers were inheriting them; i.e., two portions to one father and two portions to the other father.
10. What do Yocheved, Ard and Na'aman have in common?
    26:24,56 – They came down to Mitzrayim in their mothers' wombs.
11. Why did the decree to die in the desert not apply to the women?
    26:64 – In the incident of the meraglim, only the men wished to return to Egypt. The women wanted to enter Eretz Yisrael.
12. What trait did Tzlofchad's daughters exhibit that their ancestor Yosef also exhibited?
    27:1 – Love for Eretz Yisrael.
13. Why does the Torah change the order of Tzlofchad's daughters' names?
    27:1 – To teach that they were equal in greatness.
14. Tzlofchad died for what transgression?
    27:3 – Rabbi Akiva says that Tzlofchad gathered sticks on Shabbat. Rabbi Shimon says that Tzlofchad was one who tried to enter Eretz Yisrael after the sin of the meraglim.
15. Why did Moshe use the phrase “G-d of the spirits of all flesh”?
    27:16 – He was asking G-d, who knows the multitude of dispositions among the Jewish People, to appoint a leader who can deal with each person on that person's level.
16. Moshe “put some of his glory” upon Yehoshua. What does this mean?
    27:20 – That Yehoshua's face beamed like the moon.
17. Where were the daily offerings slaughtered?
    28:3 – At a spot opposite the sun. The morning offering was slaughtered on the west side of the slaughtering area and the afternoon offering on the east side.
18. Goats are brought as musaf sin-offerings. For what sin do they atone?
    28:15 – For unnoticed ritual impurity of the Sanctuary or its vessels.
19. Why is Shavuot called Yom Habikkurim?
    28:26 – The Shavuot double-bread offering was the first wheat-offering made from the new crop.
20. What do the 70 bulls offered on Succot symbolize?
    29:18 – The seventy nations.