"Now, write for yourselves this song and teach it to the Israelites, so that this song will be a witness for the Israelites" (Devarim 31:19).
"These are the accounts, pekudei, of the tabernacle, the tabernacle of testimony, as they were pukad, rendered, according the commandment of Moshe, through the service of the Levites, by the hand of Itamar the son of Aharon the high priest" (Shemot 35:1). The word pekudei, from the root pkd, seems a rather odd choice. Words such as meispar, number, or minyan, count, would seem more readily to convey the idea of counting.
“The laws of Shabbat…are like a mountain being held up by a thread” (Chagigah 10a). Shabbat is the pivot around which Jewish life revolves. Its laws are vast and detailed, and are applicable week in and week out. Yet beyond the mitzvah to “remember” and “guard” the Shabbat, we are told next to nothing about how to observe it. One little verse—“Do not light a fire in all your dwelling places on Shabbat” (Shemot 35:3)—and that is about all we are told.
Throughout the Exodus story, the Jewish people are silent. We do not know what they were thinking or doing during the plagues. We hear them rejoicing when Moshe first arrives with the message of redemption (Shemot 4:31), and complaining when his initial meeting with Pharaoh ends with an even more onerous slavery. But that is all we hear of them until just before the 10th plague when, to be worthy of redemption, the people were commanded to slaughter a sheep and place its blood on the doorpost. Yet the actual voices of the Jewish people remain silent until they have left Egypt.
The initial meeting between Moshe and Pharaoh did not go well. The workload placed on the poor Jewish slaves was increased, and more importantly, the people's morale was shattered. Whereas initially, "the people believed, and they heard that G-d had remembered the people of Israel" (Shemot 4:31), as conditions worsened, "they did not listen to Moshe from shortness of breath and hard work" (Shemot 6:9).
"And they said, should they make our sister like a harlot?" (Breisheet 34:31). So ends round one of the debate between Yaakov on one side, and Shimon and Levi on the other, over the killing of the people of Shechem for the rape of Dinah. The Torah moves on to record Yaakov's return to Beit El as the family enters a new phase in their travels. It is on Yaakov's deathbed that we hear his response: "Shimon and Levi, the tools of violence are in their hands...in their anger they killed men" (Breisheet 49:5-6).
In his introduction to his Eiyn Yaakov, the classic commentary on the non-legal sections of the Talmud, Rav Yaakov Ibn Chaviv quotes a discussion regarding the most important verse in the Torah. While each verse is the word of G-d, the rabbis debated which verse encapsulates the essence of our Torah. Ben Zomah, the second-century sage, claimed that it is the first verse of the Shema, "Hear O Israel, the Lord is our G-d, the Lord is One".
"Your servant, our father, said to us: You know that my wife bore to me two sons" (44:27).