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YOU ARE HERE: Study Programs >> Perek Yomi (A Chapter a Day) >> Questions to Guide You

Perek Yomi - Deuteronomy

Chapter 1

What opportunity is Moses afforded pre-death, not afforded to either Miriam and/or Aharon?
Is the leader's final charge to the elite (zekaynim/Kohanim) or to the rank and file?
Does Moses deal with prospect or retrospect (or both) as he unfolds his charge to B'nai Yisrael?
Why is the Latin name (Deuteronomos) for this section (volume) of Torah not essentially descriptive of what we Jews, ourselves, consider it to be?
What has happened to the man who self-described as "kevad peh" (difficult to express himself)?
What accounts for the variations in the midbar (wilderness) itinerary as set forth here as compared with the itinerary in Shmot, Va'yikra, Bemidbar and elsewhere?
Why is the term "Har Sinai" not used by Moses?
Are the boundaries (verses 6 - 7) of the land the same as those set forth previously?
How does Moses' description of the decentralization of authority compare with the account in Shmot (and particularly in the Yitro portion)?
What is the key governing element which is to guide the "judges?"
Does this opening of the Book of Devarim imply that "you do not know where you are going, either geographically or, more important, in living, unless you know where you have been?"
Is the recapitulation in this chapter (and that which will follow) for the purpose of nostalgia or to provide instruction, to highlight what is to be avoided, and to affirm the perpetual central factor of life (as the Brit projects it) i.e. kedushah/tzedek?
And, does this introduction indicate that understanding the significance of any event is a function of distance from it and of reflection? That is why B'nai Yisrael are a people who constantly study history.
However, does this imply that one lives "in history" or, rather, that change in life is normative and that the "final charge" (as in the Book of Devarim) will include many changes; or, put otherwise, is this volume "conservative" - retention of the essential with modification of the incidental?
In this final charge, are "nice things only" being said or does the treatment refuse to distort reality in order to afford direction?
In this chapter, and in the chapters to follow, the question must be asked - does Mosheh choose to be remembered for "popularity and stroking" or rather for information and guidance? How does he understand the term Ish ha-Elohim?
Will the land, in this volume, now take on an ever more important role?
In this chapter (and to be kept in mind for chapters to follow) will Moses talk of his love for the Israelites or, rather, will he talk of his devotion to brit, tzedek, the Kadosh Barukh Hu?
In this encapsulation, what role does Moses give to feeling, to emotion, to sense perception and what role is given to tzedek, to reason?
If, in some of the recalling in this volume, there is some "inaccuracy in detail," is there any inaccuracy in substance (as, for example, verses 12 - 17)?
Who decides that "spying out" the land should be undertaken?
Is the initiative that of the leader or of the entire Israelite community?
As a matter of fact, in this entire section, who is (are) the main actor(s) - Moses, "the twelve" or all of the Israelites?
Are the words "va'yahperu" and "va'yeraglu" used in the previous narrative of this event? If not, is there any significance to the change in key verbs?
How are "the twelve" quoted in verse 25?
How does this relate to verse 28?
Does this version of the story note the majority/minority report?
If so, where?
Does Moses' statement in verse 30 indicate that reliance on God's intervention is what is expected of a free man?
As Moses quotes himself, is he recalling a major error which he has made, i.e.: failing to stress self-reliance which is an essential characteristic expected of Israelites as free men?
If so, how does his statement relate to verse 37?
Is there any other reason given in verses 36 and 37 for Moses' punishment and being lumped with the Israelites in exclusion from going into the land?
How do verses 36, 38 and 39 relate to one another?
Is the outcome of the narrative, as recounted here by Moses, any different from the outcome of the previous story? If yes - in what fashion?

Chapter 2

Where does Torah geography position B'nai Esav?
Of what should the Israelites be most careful (verse 4)?
To what part of early patriarchal history does this narrative refer?
Does the constant use of the name Esav instead of Edom have any significance?
Conquest aside, can B'nai Yisrael take what they need, without concern for compensation?
Are the Israelites to satisfy their needs by taking what they need, or are they to rely on "Something Else?"
What is the response of the Israelites to this instruction?
When does this event take place according to Torah history?
Are the Israelites never to use force? Never to conquer?
What is the determinant as to using force or avoiding the use of force?
Do the brit conditions (legislation) call for "conscientious objection" to war?
Is brotherhood (having a common ancestor) such a firm tie that, irrespective of how the "brothers" have grown apart, one does not attack one's brother?
Are the Kedoshim to take advantage of the fear of others who are not enemies?
Are fear and weakness justification for either attack or subjugation by any other mode?
Is the determination of a people's territory what they take by main force or what is theirs by tzedek (verses 4 and 5); does might make right?
Is need a justification for either attack or exploitation (verses 7 and 8)?
Does tzedek teach that a people - comparable to an individual person - can use its wants as an excuse for improper action or, rather, that needs are to be satisfied in a tzedek fashion?

Chapter 3

What is the translation of "vanahareym" in verse 6?
How does verse 11 refer to the very opening sections of Bereyshit?
What role do the first to receive their "yerushah" play - advance guard or rear guard? (verse 18)
When do the halutzim return to their families?
Why is Yehoshua instructed at this particular time?
What does the name "Yehoshua" mean literally, and by implication as well?
Does Yehoshua respond to Moses? Why? Why not?
How are the first two words in verse 24 to be read and understood?
Does verse 24 mean that the Kadosh Barukh Hu is the "greatest" or "the only" or both?
What, specifically, is Moses' request (verse 25)?
Is Divinity "punishing" Moses for the mis-step at Mey Merivah (the waters of dispute) and/or elsewhere - or is Moses "included" in the "anger" directed at all B'nai Yisrael?
Is Moses' request granted entirely? In part? Rejected entirely?
Where is Rosh Hapisgah?
Who selects the successor to Moses?
Who is to instruct Moses' successor?
Is the instruction only technical - i.e. what to do? Or is it more (i.e. to encourage and give "emotional set")? (verse 28)
Does Moses continue the dialogue?
Does Moses express disappointment?
Does Torah indicate where/how this dialogue between Moses/Divinity took place?
While it is quite proper to think of yourself as the Reubenites (and those associated with them) did, can you think of yourself only, aside from the needs of the overall community?
Does this narrative indicate that the warrior will fight best when he knows that his personal "base" (his family) is secure and, as well, his property too?
Would it appear that the boundaries of B'nai Yisrael's land are "flexible," based upon the varying descriptions of the boundaries?
In order to avoid "contradicting" Divinity, does Moses request that he lead the people into the land, or "dwell" in the land, or only cross over and experience?
Is a specific decision of Divinity revocable or is change possible only before an announced precise pronouncement?
Does text teach that even the greatest of men is not exempt from major disappointment; is anyone's life lived entirely in accordance with one's wishes?
In this portion, does Moses evidence any self-pity, any crying or bemoaning the mandate or, rather, does he argue?
Irrespective of anguish, does the leader still have the responsibility to assure that the people will be led and to instruct his successor fully - emotional set to the contrary notwithstanding?

Chapter 4

Although it is not specifically stated, who is the speaker in this chapter?
Is verse 2 to be understood as eliminating the possibility of interpretation or for "closing off" the addition of any major categories of legislation?
According to verse 8, when was the legislation given - before, or is it about to be given now?
What does verse 15 particularly emphasize as to the nature of Divinity?
And, how does verse 16 immediately apply this?
According to verse 21, what is the reason that Moses was not to cross the Jordan?
Of all the violations that must be avoided, according to verse 23, which is specified?
In verses 25 through 28, what is the result of failing to observe the mitzvot?
But, according to verses 29 through 31, what persists and will not change under any circumstances?
And, according to verse 35, what is clearly stated as to the nature of Divinity?
Is it the virtue of the Israelites themselves or, rather, some other explanation for their selection (verse 37)?
How does verse 39 affirm the statement of verse 35?
Would verse 44 appear to be the actual introduction to the message of Devarim - namely the Torah and instruction?
And, where does this instruction take place?

Chapter 5

Were not the regulations set forth at an earlier date by Moses and is the repetition due to the fact that this is a new generation?
Does verse 2 indicate that the covenant was actually effected with their ancestors?
In verse 2, the covenant entered into is at Horeb. Why is Sinai not mentioned?
Although verse 4 refers to the fact that God spoke "face to face" with you, does verse 5 modify that particular observation?
With verse 6 begins a section which is comparable to the Ten Statements which appear in Shmot 20:1-13.
Although comparable, are these statements identical?
In what ways are they the same in text and in what ways do they differ (especially, for example, where the Sabbath mandate is set forth and, too, at the very end in connection with "coveting")?
What would explain these differences?
And if there are differences in the literary aspect, do these differences also carry over to intent and to substance?
In verse 19, do the two words "velo yasaf" mean that the voice ceased or does it mean that the voice never did (or never will) cease?
In essence, in verses 20 through 24 do we have an explanation as to why "God no longer speaks directly but, rather, through intermediaries," and would these intermediaries be prophets?
In text, what is recorded as "God's response" (verses 25 through 28)?
Beginning with verse 29 who is speaking?
In verse 30, reference is made to "the path which God commanded you to traverse" - and would this be one of the sources for the term "halakhah" - usually translated as "law" but actually meaning "the way to walk in life?"

Chapter 6

Does this chapter begin with the legislation or is it in the nature of an introduction - at least through verse 3?
Verses 4 through 9 are included in the daily liturgy and represent what is called the "kriat sh'ma" - said how many times daily?
Does verse 4 indicate that there is one God only?
Are there three types of love that are reflected in verse 5?
And in verse 6 does the word "heart" have the meaning of "emotional center" or did the ancients regard it as the seat of thought?
What educational principle is set forth in verse 7?
Does legislation require some symbolism (verse 8) and does this verse specify the nature of that symbolism or only its location?
How do we, in our day, fulfill the mandate in verse 8 and, as well, the mandate in verse 9?
What is the educational intent of the mizvot set forth in verses 8 and 9?
What does the speaker caution against in verses 10 through 12?
And, in somber fashion, what is the result if one deserts "Divinity" (verse 15)?
What is the summary of how the Israelites came to be as set forth in the answer to the inquiring son (verses 21 through 25)?
In sum, in this entire chapter, has there been a setting forth of a substantial number of mitzvot?

Chapter 7

The text (verse 2) precludes any covenant with the resident nations in Canaan - and is a reason given?
Would verses 3 and 4 indicate what that reason might be and what is the "message" in terms of family life?
What is to be done with the worship places of these peoples?
Why, according to verses 7 and 8, were the Israelites "chosen"; any virtue on their part?
Does verse 9 specifically state that there is but one God?
Once again, verse 11 makes reference to the commandments and regulations which are being set down, but do they follow?
What are the consequences (verses 12 et seq) if the Israelites observe the commandments in the appropriate fashion?
And, what is the advice and direction given if one is fearful of the nations which have to be overcome (verses 17 through 24)?
And, in verses 25 and 26, what, again, is affirmed as that commandment which is of such great significance?

Chapter 8

Does verse 2 appear to be addressed to those who left Egypt or to their children?
According to verse 2, were the forty years a test or a "punishment?"
Who/what, according to verse 3 makes for human survival?
How is the land to be entered described in verses 7 - 9?
What is the responsibility of the Israelites as set forth in verse 10?
What can surfeit lead to (verse 14)?
And, in verse 16,what is repeated as to the purpose of the 40 year wilderness experience?
What is the relationship between human initiative/creativity and the Divine (verses 17 and 18)?

Chapter 9

Who (verse 3) is the basic force making for the conquest of the land?
What two reasons are given in verses 4 and 5 for Israel receiving the land?
As a matter of fact, are the Israelites deserving at all (verses 6 - 21)?
Who, according to this narrative saved Israel from the destruction?
Is this passage identical with the narration in Exodus 32:1-20?
In verses 23 - 29, how is the incident of spying out the land set forth? Are any of the personalities (Caleb, Joshua) mentioned?

Chapter 10

Is the ark described in verses 1 - 3 the same as the ark in the Mishkan?
Who is the inscriber of the tablets according to verse 4?
Why is the death of Aaron described so briefly (verse 6)?
When, in this passage (verse 8), were the Levites selected to serve God and to bless the people - and for what period of time does the selection obtain?
What is the mandate to the Israelites (verse 12) and what are its three characteristics?
Does verse 14 read as a statement of monotheism?
How does one "circumcise the foreskin of the heart"; what does this poetic refrain imply? (verse 16)
In the description of God (verses 17 and 18), is the theme justice? love? care for the deprived? all three?

Chapter 11

To whom is the charge in this chapter addressed - those who left Egypt or (and?) their descendants?
Why, in verse 6, is Korah not mentioned in the synopsis of this rebellion?
Is the description of the land in verses 10 to 12 identical/parallel to the description in VIII: 7 to 9?
Where do verses 13 - 21 appear in the tefillah liturgy?
In this passage, is the consequence of "disobedience" an unusual punishment or a natural phenomenon?
What objects related to tefillah are identified in verse 18?
And what special responsibility is stressed for coming generations (verse 19)?
Why "write them" on the door posts of the home and the gates of the community (verse 20)?
What boundaries are set for Eretz Yisrael in verse 24; do they encompass more or less than earlier descriptions?
Choosing to adhere to the mitzvot or disregard them yields what result (verse 26 to 28)?
How does the last verse sum up the message of the chapter?

Chapter 12

What is the first commandment set forth (verses 2 and 3)?
What should the Israelites "not do" in their worship pattern (verse 4)?
Verse 5 stipulates how many worship centers - and who is to select their location?
How does verse 5 relate to the phrase "Anywhere (everywhere) that I mention My Name, I will come to you and bless you?"
Are verses 11 to 14 a repetition or a modification of the beginning of this chapter? (Note especially verse 12.)
Verse 15 indicates that eating animal flesh requires bringing it to "the place" or...?
What regulation is stressed in verse 16?
What flesh and other categories are not to be eaten save in the place"?
Are verses 20 to 22 a repetition of the prior section or an expansion/modification?
What do verses 23 to 25 add to the previous prohibition of eating blood?
Verses 29 to 31 accentuatesthe theme of the repeated mitzvah not to --?
But - what does verse 31 add?

Chapter 13

Does verse 1 state that there is to be no interpretation/modification of the commandments - i.e. literal application, and is this to be so forever?
Will a "sign or event" predicted by a "prophet" serve to modify the worship pattern?
If no, why did the "proof" actually eventuate (verse 4)?
What is to be done to that prophet (verse 6)?
Then, can anything/anyone be convincing if it calls for "deserting" God/the mitzvot?
What is to be done to relatives, friends - anyone who seeks to "lead the Israelite" away from God/mitzvot (verses 7 to 12)?
Is there any exception provided for whoever seeks to seduce "from God?"
What is to become of an entire community which transgresses the essential mitzvah of not worshipping any but God (verses 13 to 18)?
Is any occupant of the city exempted?
According to verse 15 - what must be done before the community can be ruled a "rebellious city?"
Why would this legislation be promulgated to a group yet to (even) enter the land?

Chapter 14

Is the opening phrase of verse 1 to be understood literally or poetically?
Why among the regulations "to be unique" are food rules included - health or daily, constant normative activity as the best reminder for "uniqueness?"
In this passage (verses 3 to 21) is any reason given for the categories included/excluded?
At the end of verse 21, a crux text, the text as vowelized reads "do not seethe a kid in its mother's milk." With one vowel change it would read "in its mother's fat." What implication would that have for contemporary kashrut practices?
In verse 22, one tenth of agricultural products is to be taken to and enjoyed in "the central/only worship center" - by whom?
Is the "tenth" of the product itself unique - i.e., must it be taken or - (verses 24 to 26)?
How do verses 28 and 29 relate to the immediate preceding section regarding "tithe?"

Chapter 15

What is "shmitah?" Why is it not defined?
Does it apply to all residents or only to Israelites - and, if the latter, why?
How do verses 4 and 5, and verse 7 et seq juxtapose; do they contradict one another?
What is the repeated mandate as to treatment of the unfortunate (verses 7 to 10)?
Compare verse 11 to verses 4 to 6 - do they contradict one another?
Do these regulations seem to be more pertinent addressed to a settled population rather than to a group yet to enter its land?
How do verses 12 to 18 compare to the opening section of Mishpatim in Shmot? (Note especially verse 12 as to gender.)
Does the legislation regarding the "first born" (verse 19) have any connection with the preceding section?
Is there any reference here to the human first born?
Why does verse 23 repeat the eating blood prohibition; is it not already "understood?"

Chapter 16

Is Pesah defined in the first verse?
What is the "month of Aviv?"
According to verse 1, at what time of day did the Exodus take place?
Where - and only there - is the Pesah to be celebrated/eaten (verse 2)?
What food prohibition is mentioned related to the Pesah (verses 3 and 4)?
Verses 5 to 8 repeat the opening verses, but with what changes/additions?
Is Shavuot (verses 9 to 12) related to the Pesah holiday other than by calendar?
Where is Sukkot to be celebrated? Are its modes of celebration noted in this passage (verses 13 to 15)?
In conclusion, minimally how many times each year is the male Israelite to pilgrimage to the worship center (verse 16)?
Can these three times be celebrated elsewhere - according to this text?
Does this "central worship center" represent a change from what is set forth in the first four Books of the Humash; why? why not?
What judicial system is called for?
According to verse 19,what regulates the judiciary?
Is "shohad" a bribe or a gift to an unpaid judge?
In verse 20, what is the essential requirement for inter-personal relationships - justice or love?
Why are the regulations in verses 21 and 22 set forth after the regulations on justice?

Chapter 17

What does verse 1 imply as to casualness in worship pattern?
In verses 2 to 7, what is the punishment for idol worship?
How does this differ from the similar section in chapter 13?
Is the woman treated differently from the man?
What must be done before punishing the idolater (verses 4 and 6)?
Why are the witnesses in this case to be the first to cast the stone?
Where is the "supreme court" to be located (verse 8)?
How to understand verse 9 - who constitutes the "court?"
Is the decision of that court final (verses 10 and 11)?
What is the ruling for one who deliberately disregards the court's decision?
In the section dealing with monarchy, does verse 14 say "you should select a king" or "if you say 'we want a king'?"
Does the end of verse 14 imply that wanting a king is simply imitating other peoples?
Verse 15 states that God will choose the king; how?
What prohibitions are mandated for the king (verses 16 and 17)?
Verse 18 stipulates that the king is to write (or have written) a copy of "this Torah" in a book as dictated by the Kohanim? What is "this Torah?"
Verse 20 calls for what "posture" of royalty by an Israelite King?

Chapter 18

Does verse 1 refer to Kohanim and Levites or the "Kohanim who officiate?"
Are the Kohanim to own land?
What is provided for the Kohanim and from whom do these provisions derive? (verses 1 to 5)
Verses 6 to 8 refer to Levites; but is the implication Kohanim?
Is there any exception to the portion of the Levite who is not resident in the area of the worship center?
What prohibitions as to "ritual" are set forth in verses 9 to 14 and what is the source of these unacceptable practices?
The procedures outlined are meant to "determine a course of action" and/or "ascertain the future." For the Israelite, how is that to be done (verses 15 et seq.)?
In verse 16 what will "never happen again," which requires the person of the Navi?
How does one ascertain if the prophet has violated his role (verse 22)?
And, if he/she does so violate, what is to be done?

Chapter 19

What individual can take advantage of the "three cities of sanctuary" (verses 4 and 5)?
What is the "blood redeemer" and what is his prerogative (verse 6)?
Basically, then, how is the one who kills purely as an accidental act regarded (verse 10)?
What is therule for a murderer where these cities are concerned (verses 11 to 13)?
How is the sanctity of property regarded (verse 14)?
How many witnesses are required for testimony to be admissible (verse 15)?
What is the punishment for a lying witness (verse 19)?
Can the punishment for such a witness be ameliorated (verse 21)?

Chapter 20

What preparation is made, psychologically, before the militia (there is no standing army called for) is ready for battle?
Who speaks first to the assembled and with what message?
Which categories are exempted from militia service?
Over and above the categories which are listed, who else is exempted from service (verse 8)?
At what point are officers designated to lead the militia (verse 9)?
What is the policy for a city which capitulates?
What is the policy for a city which resists?
And, what special provision is made for those cities which are within the confines of Canaan itself?
What reason is given for the eradication policy for these cities (verse 18)?
What sensitivity is evidenced for flora and fauna (verses 19 and 20)?

Chapter 21

Why would the provisions dealing with finding a cadaver logically follow the content of chapter 20?
Although the Kohanim are mentioned (verse 5), is any role assigned to them in this matter?
What is the intent of the statement made by the elders as set forth in verses 7 and 8?
Under what circumstances (verses 10 and 11) would it be possible to take a captive woman? What type of city would be involved?
What sensitivity is evidenced for the captive as set forth in verses 12 and 14?
Is the captive woman to be considered a wife or to be concubine or a slave (verse 13)?
In the event that the captive is found "displeasing", can she be dealt with as a slave or indentured servant?
According to the inheritance regulation set forth in verses 15 through 17, does the matter of male seniority (the eldest) in inheritance vary in any way?
Why, indeed, does the eldest son inherit twice as much as any one else. Does he have any special responsibility or is it simply that he is the first born?
Does the rebellious son (verse 18) refer to one who is a minor or one who has achieved his majority?
Why would the parents have to "catch him" (verse 19) and bring him before the judges?
Is the testimony of relatives (in this case the mother and father) sufficient for the court to render a judgement?
Does this narration indicate that a judgement is rendered or only that an allegation is made and action follows?
What is the ruling for the rebellious son?
Why would the commentators in the Talmud have said "this type of rebellious son never was and never will be?"
In connection with the criminal, who is to suffer the death penalty? Why is his body removed from the tree (or scaffolding) the very same day?
What is meant by the phrase "the curse of God is hung?" (verse 23)

Chapter 22

What action is called for in connection with finding a lost domestic animal?
What responsibility is there in the event that this animal cannot be returned to its owner promptly?
Is this ruling only for living creatures or does it obtain for other property as well (verse 3)?
Is it incumbent upon an Israelite to help another in connection with some mishap (verse 4)?
Why would the text legislate that a man is not to wear a woman's garment or a woman to wear a man's garment (that is, a garment which conceals the gender of the individual and is not merely "style") - and why is this considered as execrable?
Does this sequence of rulings seem to have some commonality or do they appear to be happenstancial?
What is the overarching principle evidenced in verses 6 and 7 as to conduct with animals and the like?
And, what is the result for the individual who adheres to and practices this principle?
Do verses 9, 10, and 11 have any commonality - specifically, do they prohibit the mixing of species?
In biblical vernacular, Hamor is considered a Canaanite and Shor, an Israelite; is there a message here beyond the matter of ploughing?
How are the "gedilim" in verse 12 different from the tzitzit previously legislated?
With verse 13, the text turns to marital relationships and describes what type of situation?
What is the ruling of the court for one who has maligned his wife by indicating that she was not a virgin when he married her?
Does the text make it clear, then, that virginity at marriage is expected?
Finally, according to verse 19, can this man ever divorce his wife?
On the other hand, according to verse 20, what becomes of the woman in the event that, indeed, the allegation was true and she was not a virgin?
Further in connection with "inter-personal sexual relations," what does verse 22 rule in connection with a man (other than her husband) who has intercourse with a married woman - and what is to be the lot of the woman?
And, for any engaged girl is the situation the same?
On the other hand, if the intercourse took place "in the field" (that is, in an isolated area), what is the ruling for the man and what is the ruling for the woman; and what is the assumption where the latter is concerned?
In verses 28 and 29, what is the ruling if one has intercourse with an unmarried woman who is also not engaged?
And what is the responsibility of the man who engaged in such conduct?

Chapter 23

Would the first verse of chapter 23 seem to be appended to the content of chapter 22?
And, does this verse refer to "his father's wife," clearly not the man's mother but a wife of his father other than his mother?
What categories are excluded from the "assemblage of God" in verse 2 and what might this exclusion mean?
What is a "mamzer" as in verse 3 - and is he solely excluded or his issue as well?
In verses 4 through 7, what reason is given for excluding the Amonites and Moabites from the "assemblage of God" forever?
In verse 6, how did the "curse" get changed to a "blessing" in the story of Billam?
In addition to not permitting these groups to enter the "assemblage of God," what else does verse 7 stipulate?
On the other hand, what is the attitude toward the Edomite - and why?
In connection with military matters (to which the text returns in verse 10), who is excluded from being in camp and for what reason?
Too, what provisions are made for "sanitary regulations" (verses 13 through 15) - and what specific reason is given for that regulation?
How should one translate the beginning of verse 15?
As to an escaped slave (not unusual in war time), is he to be returned to his master?
Is there any specification as to whether the slave is an "Ivri" or of any other nationality/religion?
The word kedeyshah means a "holy/sacred prostitute." What is meant by that "calling"; and what does the masculine form clearly explicate (the word kadesh)?
Can the proceeds of holy prostitution or the proceeds of homosexual "holy prostitution" be acceptable in God's house (verse 19)?
According to verses 20 and 21, can one take interest from a fellow Israelite?
Or is the term "nesekh" meant to mean exorbitant interest?
Does verse 22, dealing with oaths, seem to have any relationship to that which preceded?
In verse 24, is this a reference to "anything one says" or rather, to oaths involving Divinity alone?
When one is hungry, is permission given, within reasonable limitations, to stop at a field and sate one's hunger?

Chapter 24

According to the opening verses of chapter 24 can a man divorce a woman and subsequent to her marriage to another man and divorce by the second man, remarry her?
Does the text indicate any time element in this matter? Might it be to avoid "improper liaisons" by virtue of a legality which was readily available?
From what is the recently married exempt (verse 5)?
Does verse 6 seem to have any relationship to the prior text?
What is the punishment for a kidnaper who sells the kidnaped?
In this pot pourri of legislation, verse 8 deals with what ailment, and has it been dealt with earlier in the Humash?
Why would there be reference to Miriam at this point and in this manner (verse 9)?
According to verses 10 through 13, what is to be the relationship between a lender and a borrower?
What legislation is provided for payment of the day laborer (verses 14 and 15)?
What does (could) text have in mind with the legislation in verse 16; does this mean that children cannot be convicted by the testimony of parents and the reverse or does it have a theological meaning in terms of the non-transferability of transgression?
Why is there especial legislation to avoid distorting the law where the stranger, the orphan, and the widow are concerned?
How does verse 19 relate to verse 17?
And, how do verses 20 through 22 continue this thought?

Chapter 25

When punishment for a violation is physical, what is the norm/intent of verses 1 to 3?
Does verse 4 appear to be in place and, irrespective of location, what is its intent?
In the passage beginning with verse 5 and continuing through verse 10, what is the intent of having a brother marry the wife of a deceased brother?
Is there any action taken if the brother refuses to do so?
Does the woman have any active role in this procedure?
What, self-evidently, is the attitude of the text towards one who refuses to assume the obligation of marrying his brother's wife?
Verses 11 and 12 deal with a wife intervening in a fight between her husband and another man. Why does this intervention call for what appears to be an extremely severe punishment with the additional phrase "show no mercy?"
Did the Talmud understand verse 12 literally or did it provide for some other arrangement?
What business practices are approved and what are denounced in verses 13 through 16; and are these practices considered as execrable as other violations previously mentioned?
In the passages dealing with the attack by the Amalekites (verses 17 through 19) appears the phrase in verse 18 "and you were weary and worn out, and did not fear God." To whom does the last phrase refer - the Amalekites or the Israelites?
Is the "memory of Amalek" to be totally erased, a memory of "not fearing God and not acting appropriately" by the Israelites, or is it the actual eradication of the Amalekites?

Chapter 26

When, according to the verses which open this chapter, are the first fruits to be brought to the worship center?
Does the Kohen have any role save for placing the basket before the altar of God?
In verses 5 through 9 appears a brief narration of Israelite history. Does this passage read as a historical tefillah?
And, in this brief summary, is any mention made of Moses or of Sinai?
What is the mood expected of theone who brings the first fruits (verse 11)?
What special arrangements are there for the third year tithe in terms of who is to receive same?
In verse 14, what is meant by the statement that "I have not given any to the dead?" Is this a reference to idols, who are considered to be "quite dead?"
In verse 15, does the individual utter the tefillah for himself or, rather, for the community?
Does verse 17 begin a legislative section or, rather, that which reads very much like a sermon?
In verse 18, does the "chosen people" represent choice by virtue of observance of the mitzvot?
And what sentiment is voiced in verse 19?

Chapter 27

Verse 1 makes reference to the commandments which "I am commanding you this day." Would that mean a repetition of earlier commands?
What mnemonic devices are to be erected to be sure the mitzvot will be remembered?
And, according to verse 3, to be inscribed are "the words of this legislation" - which legislation?
On what mountain are the tablets to be erected and what else is to be done on that mount (verse 5)?
Do the stones (verse 8) represent a second point at which the mitzvot are to be written - and what is meant by "goodly translation" or "thorough translation?" Was that to be written as well?
In verse 9, reference is made, once again, to "this day you have become a people;" which day?
Is the Torah to which reference is made the text which is uttered by the Levites in verses 15 through 26?
Have these rulings been set down before - some? all? none?
Are these rulings extensions of other legislation, general or specific already cited?
And is verse 26 meant to include the preceding verses from 15 or more than that particular section?

Chapter 28

In the section of blessings (verses 1 through 14), does fecundity play a role of import?
And, does victory over one's enemies have a place?
How does verse 13 appear to be a summary of the blessings?
And is verse 14 considered part of the "blessing" or a cautionary - and if the latter, what specifically, is to be avoided?
Verses 15 through 62 represent an uninterrupted litany of punishment, tragedy, and disaster. In this passage, is there any alleviation; to any degree?
Moreover, the tragedy does not end there but there is a new element of ultimate disaster set forth in verses 64 through 68 - but with what possible expectation of any redress?
What does text mean when it says that these are the words of the covenant which God commanded Moses to effect with Israel in the land of Moab "over and above the covenant which was entered into at Horeb?"

Chapter 29

Do verses 1 through 9 provide any material that has not been set forth in Devarim previously?
In verse 8, however, what is meant by "the words of this covenant" - is this a reference to verse 69 in the previous chapter?
In verses 9 and 10, with the group assembled, who or what categories is or are not included?
Have these "categories" been dealt with rather elaborately in previous text?
Why are the people gathered, according to verse 11?
And what will be the result of this gathering (verse 12)?
According to verses 13 et seq, with whom is this covenant being effected where the Israelites are concerned?
What is to be the lot of those who secretly resolve that they will violate this covenant (verses 17 through 27) - and does this refer only to individuals or to entire groups?
How is verse 28 to be read; where is the pause to be placed - and why the special pointing over two of the words?

Chapter 30

Does this chapter read as if it is a direct sequel to verse 68 in chapter 28?
Do these opening passages offer any hope of consolation if the curses set forth in 28 actually come to pass?
What will enable the "cancellation" of the curses and the return from exile?
And will this refer to those from distant places?
Why the repetition of "God will circumcise your heart" (in earlier version the text is slightly different) - and what is meant by this phrase?
Thus, according to verse 10, if there is return to the right path and observance of the mitzvot - what will eventuate?
In the passage which follows (verses 11 et seq - especially through 14), what does text say to the nature of mitzvah and how might this relate to earlier text?
What is the intent of verse 14 in observing that these mitzvot are "very close to you" and stressing the ability to observe them?
In verses 15 and through 19, there is a summary of the consequences of mitzvah observance and of the violation of the mitzvot; in sum it is a choice between what and what?
But, what is the "preference" of Divinity (verse 19), as specified in the imperative "u'vaharta baha'yim"?
How does the chapter end - on a note of warning or a note of reassurance?

Chapter 31

What does Moses mean in stating (verse 2) "I can no longer go out and come in" and, (moreover) God has told me "you will not cross this Jordan?"
Are Moses' words in verses 3 through 6 reassuring - and does he indicate who will lead the people into Canaan?
To put the question otherwise - is it Joshua or is it God?
Do verses 7 and 8 resolve the question of "who?"
When verse 9 refers to "this Torah" (this legislation), what is in mind?
Do the elders receive the "Torah" or do the Kohanim; or both?
When, according to verses 10 and 11, is this entire Torah to be read - and to whom?
According verses 14 et seq, how is the transition of leadership from Moses to Joshua actually effected?
Is the closing "observation" of Divinity to Moses reassuring (verses 16 et seq)?
What resonance does verse 18 have in terms of the current era (that is from 1939 to date)?
What "shirah" is to be written and taught to the Israelites?
And does the closing refrain from Divinity offer any reassurance (verse 21)?
According to verses 25 and 26 to whom does Moses entrust the "Sefer Hatorah" - and where does he instruct them to keep it?
What are the words that Moses plans to speak to the elders (verse 28) - that which preceded or that which will follow in chapter 32?
What is Moses' expectation as to what will become of the people after his death - and how does this reflect on Joshua and/or subsequent leaders?

Chapter 32

This chapter is ascribed to Moses as his final oration. Does it so state, or is that the way in which one is to understand the end of chapter 31?
Aside from the remarkable poetry, there are a number of central thoughts - as, for example, verse 8. Who or what is Elyon?
What is meant by "the portion of Adonai is his people?"
And in what wilderness land did God find the people?
Does verse 12 clearly indicate a monotheistic stance?
What became of the Israelites (or will become of them) when there was great prosperity (verses 15 through 18)?
Where has the thought of verse 20 appeared previously - and what is its currency in our day?
How are the Israelites described in verse 28?
What theological principles are clearly enunciated in verse 39?
Are verses 41 and 42 to be understood in any manner in a literal sense?
What is the final reference to Divinity in verse 43?
According to verses 44 et seq, was it chapter 32 that Moses shared with the people or the legislation in the prior chapters - or both?
According to verse 49, will Moses see the land which he will not enter?
What is the command given to Moses in verse 49?
And what reason is given in verse 51 for Moses' death outside of the "promised land?"

Chapter 33

At the end of chapter 32 would one expect that Moses would now proceed as instructed but, instead, how does chapter 33 begin?
Is "the blessing" which Moses afforded comparable to the blessing of Jacob to his children?
Is there any indication of who "heard" the blessing?
Why would verse 4 be cast in the third person if it is Moses speaking?
Where does the "blessing" actually begin?
Would verse 6 indicate that the tribe of Reuben was in deep trouble?
And as to Judah, would it appear that Judah was secure or that this tribe needed help?
Would these descriptions seem pertinent to the end of the wilderness period, on the threshold of entering the Land?
Why does the tribe Levi receive the type of commendation set down and how is it that the word Kohen is not mentioned therein?
Benjamin being one of the youngest, what would explain the blessing in the order given here?
How is Joseph treated in this section - as the leader of the tribes or in some other mode?
What has become of Simeon?
How does the reference in verse 21 give a different description to Gad than verse 20?
Accordingly, are all the tribes dealt with - and if not, why the omissions?
How do verses 5 and 26 relate to each other?
Although these blessings do not always sound as such, how does the passage end (verse 29)?

Chapter 34

In chapter 32 verse 29, what mountain is mentioned and is it the same as mentioned in verse 1?
What is Moses shown?
Are all the tribal areas mentioned or only some?
In verse 5, mention is made of the fact that "Moses died there;" where is "there?"
And what is meant by the phrase (verse 5) by God's "command?"
Does verse 6 indicate who buried Moses (save that the verb is in the singular) or exactly where?
As a matter of fact, text specifies that no one knows where Moses was buried "to this day" - which day?
How does the final peroration describe Moses physically?
And, how does text immediately transition to the future (verses 8 and 9)?
To what source and to what influence, and to what power does verse 9 ascribe Joshua's authority?
How does text give unique rank to Mosheh in verse 10?
And, the Torah, having begun with "in the beginning," ends with what word?