Why Canaan is Named Canaan

It is interesting that although there were seven (or more) nations living in the land of Israel, the Torah calls it the land of Cannan, after the Cannanites. There are a few explanations of why this is that I cannot remember, but here is an interesting one from the Midrash Tanchumah Parashas Bo Sif 12:

"To the land of the Cannanites." Why did Canaan merit that the land be called in his name? Because when he heard that the Bnei Yisroel were coming, he moved out. The Holy One, Blessed is His Name, said to him, "Because you moved out, the land will be called by your name, and I will give you a land as beautiful as your land." Which land is that? The land of Africa (afrika).

I never remember learning that the Cannanites moved out, but it seems like they did. What is also interesting, is that the Midrash is telling us that Africa is as beautiful as the land of Israel (at least before the Jews got there). I don't know what part of Africa it is refering to (for instance, Egypt is in Africa, but I highly doubt it is refering to Egypt!), maybe Uganda? :)

Avraham was Circumcised by a Scorpion

When Hashem told Avraham about circumcision, how did Avraham know how to do it? The Midrash Tanchumah on Parashas Lech Lecha, Sif 17 gives an amazing answer:

Avraham was sitting and wondering how he should circumcise himself. Once the Holy One, Blessed is He, told him, "I will place My covenant between Me and you," what is written following this? "Avraham fell on his face." When he fell on his face, the Holy One, Blessed is He, indicated to him `the place' and a scorpion bit him [there], so that he found himself circumcised (nimtza mahol). How do we know? From what is written, "God spoke to him saying, `As for Me, this is My covenant with you.'" Look, you are circumcised. And it is written, "On that very day Avraham became circumcised (nimol)." It does not say that he circumcised himself (mol), rather "he became circumcised" (nimol). ...

Thus according to this Midrash, Avraham did not circumcise himself, but rather Hashem caused a scorpion to do it for him. Ouch...

Should Tzitzis be Tucked or Un-tucked?

It always seemed to me that when the pasuk says "and you shall see it and you will remember all the commandments of Hashem, and perform them...", that one should wear their tzitzis un-tucked, so that one will see them throughout the day and remember his obligations to Hashem.

In Yeshiva, I was told by other bochurim that this is not the case, and that the pasuk is only teaching us that tzitzis is worn during the day (i.e. when you can see them), and not the night. I was even told that one should tuck them, that when the pasuk says "and you shall see it", this means you and not them, i.e. the non-Jews, and therefore one should tuck them in when going out on the street. It seems also that historically, when Jews were being persecuted, then it made sense to tuck them in as a life-saving protection, and that this then became the custom.

However, I have come across the following Midrash to support the un-tuck viewpoint:

The Midrash Tanchumah, Parashas Shelach, Sif 15 says:

"And it shall be for to you for tzitzis..." - That it it should be visible. ... "And you will see it and you will remember.." - seeing leads to mindfulness, and mindfulness leads to performance, as it is stated, "In order that you remember and perform all My commandments." Why? "For it is not an empty thing for you."

It would seem from here that to properly use tzitzis the way G-d intended them to be used, is to wear them out so that they are visible.

The argument could be made that when the pasuk says "see it", this does not refer to all the strings, but only to the techelis string(it, and not them). Therefore since most people today do not wear techalis, perhaps there is no need to un-tuck.

However, I still think that if a Jew lives in an area where there is not active persecution, and is not roaming around in dark alleys, that he should wear the tzitzis un-tucked. I don't know if this is right or not, but it seems to me to make sense.