The end and beginning of a secular new year finds the pundits and columnists of the world engaging in their games of “Ten Best” and “Ten Most” of the year. So that the faithful readers of this column not feel deprived this writer hereby presents his own list of “Ten”: The Ten most intriguing Torah questions of the past twelve months. This week because of space limitations we offer the questions only and will please G-d offer some suggested answers in our next column.

1. In the first chapter of Bereishis what single Hebrew root word is found in several forms more than any other? What is the significance of the repeated use of this word? (Not including the name of G-d or vayehi erev vayehi boker or yom or vayomer….)

2. In Ch. 4:5 of Bereishis both Kayin and his brother Hevel offer up sacrifices to the Creator. What is the underlying reason that G-d accepts the offering of Hevel but does not accept the offering of Kayin?

3. In the story of Yosef and his brothers what was the cause of the envy that the brothers bore toward Yosef? Surely it was more than that multi-colored cloak which their father had given Yosef.

4. After Yosef revealed himself to the brothers did the brothers ever ask for Yosef’s forgiveness for having sold him into slavery? And did Yosef ever formally forgive them? Cite the chapter and verse which uses the term “forgive.”

5. When a man is called to the Torah he is called by his name and that of his father. Similarly we use the father’s name when praying for the soul after someone has passed away. However when praying for the recovery of someone who is sick we use the person’s name and the name of his mother. What is the source of this practice and what might be the reason?

6. Why does the Kaddish use the Aramaic language and not the Hebrew language?

7. There were fifteen steps leading from the Ezras Nashim section in the Beis Hamidkdash to the Ezras Yisroel. What is the significance of that number?

8. Before performing a mitzvah we invariably recite a brachah; e.g. before placing a mezuzah on our doorpost before sounding the shofar before lighting candles a brachah is always recited. Visiting the sick is a mitzvah. Why is no brachah recited when we visit the sick? Similarly why is there no brachah when giving tzedakah?

9. At the end of bircas hamazon we repeat the following phrase from Tehillim 37:25: “I was young and became old and I have not seen a righteous man forsaken and his children begging for bread.” How can David the King say this when we do in fact see righteous people suffering and their children going hungry?

10. Tehillim 146 is an integral part of the daily davening immediately following Ashrei. In it are listed eight types of individuals whose needs are filled by G-d: He does justice for the exploited gives bread to the hungry loosens the shackles of the bound gives sight to the blind straightens the bent loves the tzaddikim protects strangers encourages orphans and widows. The common element in this list is that G-d gives to each one that which he lacks the most: The exploited lack justice the hungry lack bread the blind lack sight and so forth. However one element of the list seems incongruous and out of place. Which one of the eight does not seem to fit or to be like the others?

There is food for thought in these questions. Think about them share your thinking with us — and stay tuned for some suggested answers next time.