[Par-lite] for Shavuot - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Sun Jun 8 01:31:29 EDT 2008
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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Questions for self study for tikun leil SHAVUOT
re: topic of Shavuot & Matan Torah
INTRODUCTION
Even though we all know that the holiday of Shavuot
commemorates the events of Matan Torah, for some reason,
in
the Torah's presentation of Shavuot we find no mention
of that
event! The following questions deal with this topic; and
can
provide a framework for study on "leil Shavuot".]
However, before we begin the battery of questions, we
will
provide a little 'agricultural' background concerning
'nature'
and the yearly agricultural cycle in the land of Israel.
The wheat crop, which is planted in the winter,
usually
begins to ripen (and hence it becomes ready for
harvesting) in
late April or early May. The harvest season itself
usually
lasts about five to six weeks, i.e. until mid-June.
Hence,
late May (or early June) is the time of year in Eretz
Yisrael
when the grain harvest nears completion.
THE BIBLICAL SOURCES
1. Carefully review the following sources, as they
include
every mention of Shavuot in the Torah:
As you study each of these sources, make note of the:
* NAME that the Torah calls this holiday;
* DATE (or time of year) of Shavuot;
* REASON for celebrating Shavuot;
* MITZVAH that we are commanded to observe.
When you do find a mitzvah, note if this mitzvah is
unique to Shavuot, and if so, explain why.
A. Shmot 23:14-17 / 34:22-24;
B. Vayikra 23:15-21;
C. Bamidbar 28:26;
D. Devarim 16:9-12.
2. Can you explain why the Torah never specifies the
exact
(lunar) date on which we must celebrate Shavuot, as it
does
for all the other holidays in Parshat Emor and Pinchas?
[In your answer, relate to "kidush ha'chodesh" by
bet-din.]
3. In any of these above sources, does the Torah mention
any
connection between Shavuot and Matan Torah?
If so, where?
If not, can you explain why there is no mention?
4. In your opinion, does the agricultural reason that
the
Torah does provide for celebrating Shavuot provide
sufficient
reason for celebrating this holiday every year? If so,
what
in your opinion the agricultural reason for why God
commands
Bnei Yisrael to celebrate Shavuot?
Attempt to explain why this harvest would require a
holiday
of thanksgiving to God? Relate to the importance of the
wheat
harvest in regard to the food that will be eaten for the
entire year; and how many chances a year there are to
reap a
wheat harvest.
[Note Shmot 23:13, and how it relates to 23:14-17!]
WHEN DID MATAN TORAH TAKE PLACE?
1. Carefully review Shmot chapter 19 (without Rashi!),
and
attempt to determine if Chumash ever mentions the
precise day
on which Matan Torah took place.
If not, does the Torah provide us with enough
information to
allow us to make a rough estimate? [Be sure to relate to
Shmot
19:1-2.]
What can be inferred from Shmot 24:15-16 in regard to
the
amount of time which elapses at Ma'amad Har Sinai?
[Note Rashi (and the other commentators) concerning
when in
Sivan those 'seven' days transpired.]
2. Review the dates of the various holidays as they are
described in Vayikra chapter 23, noting that each lunar
date
seems to have a very logical reason, with the exception
of Yom
Kippur - which falls out on the tenth of Tishrei. [Note
that
the first day of the month is a 'logical date' to mark a
celebration, as is the 15th - when there is a full moon,
and
ample lighting in the evening.]
In your opinion, is there any logical reason for why
the
Torah chose the 10th of Tishrei for Yom Kippur? In your
answer, relate to the three sets of forty days at Har
Sinai,
as discussed in Devarim 9:9,18,25 & 10:10; as well as to
the
forty days described in Shmot 24:14-16.
Note as well a thematic connection between those
events and
Yom Kippur based on Shmot 32:30-32!
Using those three sets of forty days, and working
'backwards' - attempt to determine a more precise 'lunar
date'
for when Matan Torah took place!
BIBLICAL DATING & COMMEMORATION
3. Does the Torah tell us the precise date of when Bnei
Yisrael left Egypt? Is that date commemorated? [Note
Shmot
13:2-8.]
How many specific mitzvot can you recall from the Torah
that
commemorate Yetziat Mitzraim?
In contrast, how many specific mitzvot can you recall
that
commemorate Matan Torah?
In this regard, how and why would you say that the
Torah
relates to the event of Matan Torah in a different
manner that
to Yetziat Mitzrayim?
Can you suggest a reason why these events are so
different?
[See Rashi Shmot 19:1! Relate this to the Midrash
of"ben
Zomah" in the Haggadah of Pesach concerning our
daily
obligation to 'remember' the events of Yetziat
Mitzraim.]
4. Review Devarim 4:9-15, noting how these psukim
describe the
events that transpired at Ma'amad Har Sinai. According
to
these psukim (in their context), does there appear to be
a
mitzvah to 'remember' the events of Matan Torah? If so,
on
what day are we to remember those events; or does it
appear
that our obligation is to remember those events on every
day?
[See Ramban on 4:9 and his opinion that this pasuk
should be
considered a MITZVAH. See also Ramban in his "hasagot"
to
the sefer ha'mitzvot of the Rambam - Lo'Taaseh -
hasaga
#2!.]
5. In the Torah's presentation of the other two "shalosh
regalim" (i.e. chag ha'matzot and chag ha'succot), we do
find
the mention of a certain historical aspect (see Shmot
13:3-7,
Vayikra 23:43) in addition to their agricultural
perspective.
In what manner is Shavuot different? [Is its historical
aspect
ever mentioned?]
Can you suggest a reason why (or why not)?
6. Carefully review Vayikra 23:10-19. Note the
connection
between the korban haOMER and the korban SHTEI
ha'LECHEM.
Study the details of the special korban that must be
offered
together with the "shtei ha'lechem" (see 23:17-19),
noting
especially the centrality of the "korban shlamim" that
must be
'waved' ["tenufah"] with the SHTEI ha'LECHEM.
Is there any other holiday (or any other time during
the
year) when the "tzibur" offers a korban SHLAMIM?
[Don't spend too much time looking, the answer is NO!]
Why should this point be significant?
7. Note as well in those psukim (see 23:17) that the
SHTEI
ha'LECHEM are to be baked "chametz", as opposed to every
other
type of flour offering in the Mikdash, which must be
"matzah".
[See Vayikra 1:11!]
Would you say that this is significant? If so, how?
Does this suggest a thematic connection to chag
ha'matzot"?
In general, how do the special agricultural mitzvot of
the
"shalosh regalim" relate to the nature of the historical
events which they commemorate?
8. In case you forgot, the very first time in Chumash
where we
find that Bnei Yisrael collectively offer a korban
SHLAMIM is
at Har Sinai. Review Shmot 24:4-8, noting how those
offerings
were part of the very same ceremony when Bnei Yisrael
declared
"na'aseh v'nishmah"!
Can you relate this event to the special korban
SHLAMIM that
is offered on Shavuot with the SHTEI ha'LECHEM?
9. Review Vayikra 9:1-5, noting how Bnei Yisrael were
instructed to offer a korban SHLAMIM - at the dedication
ceremony of the Mishkan on "yom ha'Shmini" - most
probably to
mark the return of the SHCHINA to the camp of Bnei
Yisrael.
Can you relate this special korban to the korbanot
described
in Shmot 24:4-6 at "brit na'asseh v'nishma"?
How does the dedication of the Mishkan relate to Matan
Torah? (See previous shiurim on Parshiot Terumah &
Tezaveh.)
10. Note as well that the other special korbanot brought
on
"Yom Ha'Shmini" (the seir l'chatat of the Am and "par
chatat"
of Aharon etc.) find a parallel in the "korban tzibur"
offered
on Yom Kippur (see Vayikra 16:1-5, compare with 9:1-5).
Relate
this to the connection between Matan Torah and Yom
Kippur (the
day Moshe descended Har Sinai with the second luchot!).
Use this parallel to explain how the two aspects of
the "yom
ha'shmini" ("korban chatat" - as atonement for chet
ha'egel,
and "korban shlamim" for re-creating Ma'amad Har Sinai),
relate to our annual celebration of both Yom Kippur and
Shavuot!
11. Relate the primary points raised by the above
questions to
explain our custom to commemorate Matan Torah on
Shavuot!
b'hatzlacha,
menachem
PART TWO -=
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THE TANACH STUDY CENTER www.tanach.org
In Memory of Rabbi Abraham Leibtag
Questions for self-study - by Menachem Leibtag
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Shavuot - Ma'amad Har Sinai
PART I - THE TEN 'COMMANDMENTS'
1. For some reason, what we call in Hebrew 'aseret
ha-dibrot', we refer to in English as 'the ten
commandments'. Is this translation correct? Explain
why (yes or no)?
How many 'dibrot' are there in the 'Ten
Commandments'?
Accordingly, how would you translate 'dibrot'-
as:
statements?
commandments?
parshiot?
Explain each possibility.
Are there ten according to each?
What is the difference between 'mitzvot' &
'dibrot'?
2. What are the first TWO 'dibrot'? [In other words,
what precisely is the first one, and what is the second
one?] Relate your answer to the question above.
How does your answer relate to the division of
the 'dibrot' into 'parshiot'?
Are the first two 'dibrot' included in the first
'parshia'? From a grammar perspective, what else is
special about the first two 'dibrot' (i.e. the first
'parshia')?
Now, see Ibn Ezra on 20:2. See also Rambam
Sefer ha-Mitzvot Asei #1, and Hasagot ha-Ramban Lo
Ta'aseh #5. How do these opinions relate to the above
questions?
3. Note in your Chumash that there are two versions for
how to read the 'dibrot' - 'ta'am elyon' and 'ta'am
tachton'.
Note how each method divides the psukim in a
very different manner! See if you can determine the
underlying logic of each division and how it relates to
the above questions.
4. How do we know that there were TEN 'dibrot'?
Does it say anywhere in Chumash that there were
TEN?
[In case you give up, see Shmot 34:28 & Devarim
4:11-13.]
Relate this as well to your answer to the above
questions.]
5. You probably also remember that God gave the
'dibrot' to Moshe Rabeinu written on TWO 'luchot'
[tablets]. Can you recall how we know that there were
indeed TWO 'luchot'?
[When you give up, try Shmot 31:18 and 32:15;
compare with Shmot 24:12 and 25:21!]
In your opinion, what does this mean?
[i.e. two copies, or half written on
each?]
If 'half & half', how would they be divided, and
would this relate to their content?
[If 'two copies'; why would one set not have
been sufficient?]
See the concluding paragraph of Ramban's commentary on
the 'dibrot' (on 20:12-13) where he discusses this
topic.
6. In your opinion, are the mitzvot of the DIBROT
'qualitatively' different than the remaining mitzvot of
the Torah?
If yes, what is special about them?
If not, why were these specific mitzvot given at
Ma'amad Har Sinai, in contrast to all the other mitzvot
that were given at a different setting?
[See an amazing Rashbam on 20:15-16 /"daber ata
imanu..."]
See also Ramban on 20:6 - from "et Hashem
Elokecha" in regard to the difference between the first
two dibrot and the final eight.
7. In your opinion, do any of the 'Ten Commandments'
apply to gentiles as well? If so, which laws apply only
to Am Yisrael, and which laws apply to all mankind? Can
you explain why?
Relate your answer to Shmot 19:5-6!
See also Rashbam on Breishit 26:5 - "chukotei
v'toratei".
8. Review 20:14-19. In your opinion, had Bnei Yisrael
not become fearful during Ma'amad Har Sinai, when they
requested that Moshe receive them instead (see 20:15-18
and/or Devarim 5:20-28), would Bnei Yisrael have
received more than ten (or two) commandments directly
from God at Ma'amad Har Sinai? If so, how many more
mitzvot? [All 613,or only a certain group?]
9. How does the first mitzva that Bnei Yisrael receive
after the dibrot - "lo ta'asun iti elohei kesef..." (see
20:19-20) relate to their request to hear the remaining
mitzvot via Moshe and not directly from God? How is
this mitzva different than the commandment not to
worship 'avoda zara' in the second dibur?
Can you explain how this relates to the next
mitzva: "mizbeiach adama ta'aseh li" (20:21-22) as well?
PART TWO - * MA'AMAD HAR SINAI *
Ma'amad Har Sinai was one of the most important
events (if not the most important) in our history.
Therefore, our shiurim will deal with this topic in
detail. The following questions will treat Shmot
chapter 19 as the beginning of a new 'unit' that will
continue until the end of Parshat Mishpatim. This unit
of Ma'amad Har Sinai includes chapter 19 - the story
that leads up to the 'dibrot'; chapter 20 - the dibrot
followed by a short story; chapters 21 thru23 - a unit
of misc. laws; & chapters 24 - the concluding story.
The following questions will help you appreciate
the content of these chapters (19->24) and understand
why there is such a major controversy among the
commentators concerning when these events took place.
FINDING 'PARAGRAPHS' & 'UNITS'
As you will soon realize on your own, it is very
difficult to follow the progression of topic in chapter
19. To help you study that chapter (and the rest of
this unit), we suggest that you use the following
methodology:
As you study each chapter in this unit, attempt to
divide each chapter into paragraphs. In other words, as
you read a group of psukim, attempt to identify when a
certain 'sub-topic' is complete, and then group together
all of those psukim that deal with that sub-topic. [In
general, there should usually be between three and eight
psukim in each paragraph, but there can be exceptions.]
Try to give a short title for each paragraph.
Then, try to understand the logic of the flow of topic
from one paragraph to the next. After analyzing several
chapters in this manner, attempt to turn you paragraph
topics into an outline. [Technically speaking, you
could follow this methodology to compose an outline for
the entire book - which would help you identify is
primary topics, units, and theme - but for now, we'll
focus on chapters 19 thru 24.]
Let's start with chapter 19, and following this
methodology.
After identifying its paragraphs, construct an outline
that divides this chapter into its most basic topics.
Try to give a precise title for each section, and
explain the logic behind its flow of topic. Most
probably, you'll notice several psukim that are very
difficult to understand. When you encounter such a
pasuk, be sure to see if (and how) Rashi, Ibn Ezra
Rashbam & Ramban (etc.) deal with those questions that
bothered you.
When you finish your outline (or if you give up)
see if your outline matches our outline below (note the
titles that we have given to each section). See if you
agree with those titles, and then answer the questions
that follow:
A. 19:1-8 / The 'PROPOSAL'
1. Note how 19:1-2 'sets the stage', while the actual
topic of this paragraph begins to unfold in 19:3. As
you read these psukim, note how Moshe's job is to act as
God's 'messenger' to offer a certain 'proposal' to Am
Yisrael. Try to explain what this 'proposal' [or
'deal'] is all about, and its purpose.
Be sure that you understand the 'two sides' of this
proposal as detailed in 19:5-6. Are there 'conditions',
'rewards' and/or 'consequences'? If so, explain what
they are and why.
Be sure you understand why the 'divrei Hashem'
detailed in 19:4-6 should be considered a 'proposition'
and not as a 'commandment' (or information)!
2. Note the word 'brit' in 19:5. In your opinion, does
it refer to something 'old' or something 'new'?
According to each possibility, what 'brit' is being
referred to? How does this 'brit' relate to the
proposal? [See Ramban on this pasuk, noting the
different possibilities that he raises!]
3. Explain the phrases 'mamlechet kohanim' & 'goy
kadosh' (in 19:6)? In your opinion, do they describe
two different concepts or the same concept? If
possible, relate your answer to the theme of 'bechira'
in Sefer Breishit, and its purpose. Relate to Breishit
12:1-3 and 18:18-19.
4. Based on the simple 'pshat' of 19:3-6, what would
have happened had Bnei Yisrael answered 'no' to this
proposal? [You are probably familiar with a Midrash
that entertains this possibility. Explain how this
"pshat" explains this drash.]
Once Bnei Yisrael do answer 'yes' to this
proposal (see 19:7-8), what should happen next? In
other words, how will Bnei Yisrael find out the more
specific details of this 'brit'? Relate your answer to
what does happen in chapters 19 & 20.
B. 19:9-15 / PREPARATION for Matan Torah
1. Carefully read 19:9, try to translate this pasuk
(and to understand what the words mean). How does the
first half of this pasuk relate to the 'proposition'
discussed in 19:4-6, and agreed upon in 19:7-8. Once
Bnei Yisrael accepted this proposal, what would you
expect to happen next?
Does this pasuk include any type of a 'plan' for
how Matan Torah will take place? If so, explain what
this plan is, and the relationship between Moshe and the
rest of the nation.
How did you understand the phrase ' so that they
will believe in you [Moshe] forever'? Is there a
mitzvah to believe in Moshe? If not, what does this
pasuk imply?
2. Review now the final phrase of 19:9: "and Moshe told
the people's answer to God". How does this final phrase
relate to the first half of the pasuk? What is the
obvious problem with this part of the pasuk? Or in
other words, what 'answer' of the people is this pasuk
talking about?
See Rashi on 19:9 - "et divrei ha-am...". How does
Rashi answer this obvious question? [Note that Rashi is
quoting the Mechilta.] How do the other commentators
answer this question?
Review 19:10-11. How do these psukim relate to
19:9? Does 19:11 provide support to Rashi's explanation
of 'divrei ha-am' in 19:9? [Could you say that it is
the 'source' for this interpretation?]
Does 19:11 include a 'plan' as well for Ma'amad
Har Sinai? Is it the same or different as the plan in
19:9? Relate the apparent contradiction between 19:9 &
19:11 to explain Rashi's interpretation of what the
"divrei Hashem" were in 19:9.
3. Note the three-day preparation described in 19:11.
In your opinion, why was this necessary?
Attempt to relate this to Rashi's peirush to
19:9.
List the different types of preparation that are
described in 19:10-15. What is the purpose of each?
4. When you study 19:13, pay careful attention to the
phrase "bi-meshoch ha-yovel heima ya'alu ba-har...". In
your opinion, is this long blow of the shofar supposed
to be a sign that Matan Torah is OVER, or that it is
about to BEGIN? [Relate to 19:19! / see also Devarim
5:4-5 and Yehoshua 6:4-6.]
C. 19:16-19 / the 'HITGALUT' [REVELATION]
1. Based on 19:10-15, where should the people have been
on the third day in the morning - at Har Sinai, or in
the camp?
Relate this to what transpires in 19:16-17!
Why does Moshe have to 'take them out' from the
camp and bring them to Har Sinai? Would they not have
come on their own?
2. Based on 19:18-19, according to which 'plan'
(discussed above re: 19:9-11) does Matan Torah take
place? [ i.e. do the people 'hear' or 'see' God
directly, or does Moshe act as God's intermediary?
Where is Moshe supposed to be during Matan
Torah, on the mountain, or with the people? [Why is it
difficult to answer this question?]
3. Review 19:19 and the phrase: "Moshe yedaber,
ve-haElokim ya'anenu be-kol", in its context.
Who is Moshe speaking to - to the people, or to
God?
According to either possibility, what was Moshe
'saying'?
[See Parshanut section for complete discussion.]
[Note how Rashi (on 19:19) answers this
question. Did you ever realize before that this pasuk
may be describing what transpires during the dibrot?]
Where are Bnei Yisrael standing at this time?
4. Review Devarim 5:1-6, especially 5:4-5 (in regard to
the two plans). Relate those psukim to the questions
above!
D. 19:20-25 / LIMITATION
1. First of all, be sure that you can explain why these
psukim form a distinct unit? What happens in these
psukim, and when does this all take place?
How do these psukim relate to the psukim that
precede them? [According to those commentators who
explain that 19:19 describes the dibrot, when did psukim
19:20-25 take place?]
2. Note the use of 'rosh ha-har' (the top of the
mountain) in these psukim, as opposed to the use of only
"Har Sinai" up until this point. What is the
significance of this? Has something changed? [Be sure
to explain 19:24.]
3. Why does God (at this time) repeat his warning 'not
to approach the mountain'? Does Moshe himself
understand why?
Relate this warning to the two different 'plans'
for how the 'dibrot' would be transmitted (19:9 & 11/ as
discussed above)
4. Who are the 'kohanim' described in 19:21-24? How
are they 'different' than the rest of the nation, and
where are they standing? Then review Shmot 24:1-11,
noting especially 24:1 & 24:9-11. [Can 19:22 be
understood without 24:1?]
5. Review 19:25, noting the final phrase 'va-yomer
aleihem'. What specifically does Moshe 'say to them'
when he came down from the mountain: the 'dibrot' or the
'mitzvat hagbala' in 19:21-22? See the commentators!
[What did you think that this phrase meant the first
time you read this pasuk!]
E. 20:1-14 / The DIBROT
1. Note the difference in 'person' between the first
two dibrot and the last eight. What famous Midrash
regarding how the dibrot were given relates to this
'change in person'?
Can there be any other explanation?
[See Ramban on 20:6, in the middle of his
peirush.]
2. Relate this change in 'person' to the two 'plans'
discussed in the questions above. Which 'plan' for the
manner of transmission of the 'dibrot' is reflected
(respectively) by the 'first person' and 'third person'
tense in these two sections of the dibrot?
Relate this once again to Devarim 5:4-5, noting
how (and why) these psukim precede the dibrot in Sefer
Devarim. Note as well how that story continues in
5:20-30!
F. 20:15-18 / TREPIDATION
1. Read these psukim carefully, and attempt to relate
their content to our discussion above of the two
possible 'plans' for Matan Torah; i.e. Plan A (19:9) and
Plan B (19:11).
Even though this story is recorded after the
dibrot, in your opinion is it possible to explain that
this story took place at an earlier time? If so, when:
i.e. before or during the dibrot?
To answer this question, carefully compare the
details of this story (19:20-25) to the details in
19:16-19. Similarly, attempt to relate this story to
the 'change in person' found between the first two
dibrot and the last eight. [See Ramban & Chizkuni on
20:15.]
2. In 20:15 we are told how Bnei Yisrael are so fearful
that they 'stand at a distance'. Then, in 20:16 Moshe
urges them 'not to fear'. Finally, at the end of the
story, we are told how Bnei Yisrael 'stand at a
distance' while Moshe enters the cloud (20:17-18). In
your opinion, did Bnei Yisrael listen to Moshe's
encouragement or not? [In other words, was Moshe
encouraging them to stand even closer, or was he
insisting that they not move farther away?]
See how the various commentators dealt with this
question.
3. Next, read [what appears to be] the parallel account
of this story in Devarim 5:20-30. In your opinion, is
this account an expanded version the same story as
described in Shmot 20:15-18, or is it a different story.
If these stories are the same, how did you
reconcile the apparent discrepancies?
If Shmot 20:15-18 describes a different event,
then which event took place first (and when)?
If indeed the events in Shmot 20:15-18 took
place earlier (i.e. either 'before' or 'during' Matan
Torah), attempt to explain why the Torah may have
recorded it here instead?
See Ramban on 20:15 (in some Chumashim it's
20:14), where he first quotes Ibn Ezra's interpretation,
and then rejects it. [Ibn Ezra claims that these events
took place AFTER Matan Torah, while Ramban claims that
they took place BEFORE Matan Torah (& Chizkuni quotes
Chazal's opinion that they happened DURING Matan
Torah!). Relate this controversy to your answers to the
above question.
4. Read Shmot 20:19 ["ko tomar..."], and then quickly
scan the psukim that follow. In your opinion, is this a
continuation from 20:18? If yes, how do these mitzvot
relate to 20:15-18. If not, when was this commandment
(in 20:19) given to Moshe?
[Note Rashi on 31:18 - 'ledaber ito', and Ramban
on 24:1.]
G. The MITZVOT & THE MISHPATIM (20:19 >21:1 & onward)
1. Note how all of the mitzvot that follow God's
command to Moshe of "ko tomar..." (that he must tell to
Bnei Yisrael / see 20:19) form a distinct unit of
mitzvot. Quickly scan this unit of mitzvot, noting how
they continue all the way until the end of chapter 23.
This unit will be discussed in greater detail in
our questions on Parshat Mishpatim; however, for the
purpose of our shiur on Parshat Yitro, answer the
following:
Based on 20:19, when, where, and to whom are
these mitzvot being given?
Why didn't the people hear these mitzvot
directly from God, (like the dibrot)? When did they
hear them from Moshe?
Relate your answer to 24:3 (in its context).
[In your opinion, why are specifically these mitzvot
given at this time? In other words, how are these
mitzvot distinct from the remaining mitzvot that will be
given later on in the Torah? In your answer, relate to
24:3-7! ]
H. THE BRIT AT HAR SINAI (24:1-11)
1. Review 24:1-11, and try to determine when these
events took place. [Be sure that you understand how
24:1-2 is distinct.]
Even though these psukim are in Parshat Mishpatim,
many commentators claim that this event took place
before Matan Torah. [See Rashi 24:1.]
Compare these psukim to chapter 19 and see if
you can find any similarities. Do any of these psukim
help explain any of the difficulties that you
encountered when you studied chapter 19?
[Note that anyone who claims that Bnei Yisrael
proclaimed 'na'aseh ve-nishma' before Matan Torah must
understand that this covenant took place at the same
time as chapter 19. Note machloket Rashi / Ramban on
24:1!
2. According to Rashi's opinion, where in chapter 19 do
the events in chapter 24:1-10 take place? How does this
affect how Rashi explains 'divrei Hashem' & the
'mishpatim' in 24:3-4?
How does this explain who the 'kohanim' are in
19:21-24, and how does it explain the need for the
warning in 19:20-25?
3. If you have time, see Rambam's explanation of
Ma'amad Har Sinai in Moreh Nevuchim: Section II/ chapter
33! [See also the end of chapter 32 where he introduces
chapter 33.]
=============
PART THREE When did Bnei Yisrael Say Na'asse v'Nishma?
1. Review once again 24:1-11. How does this parshia
relate to the unit that was discussed above (i.e.
20:19->23:33)?
[Re: the questions that follow, first try to answer them
on your own. Afterward see the commentators, especially
Ramban, Ibn Ezra, Rashi, Rashbam, Sforno & Chizkuni.
24:1 - What is difficult about this pasuk?
Who is speaking to Moshe?
Where is Moshe speaking when this is told to
him?
Does Moshe fulfill this commandment immediately?
Where does Chumash tell us when it was
fulfilled?
What is the purpose of this commandment?
24:2 - Does 24:2 contradict 24:1?
In your opinion, is 24:2 an additional
instruction to Moshe (i.e. in addition to the
instruction in 24:1) or it is a narrative that explains
what Moshe did after God's command in 24:1.
How do 24:1-2 relate to 24:9 and 24:12?
Could these psukim relate to 20:18 as
well?
24:3 - How does this pasuk relate to 20:19?
What does "Va-yavo Moshe" mean? Where was he
coming from? What are 'divrei Hashem' and the
'mishpatim'?
See Ramban and Rashi!
24:4-6 - What specifically do you think are the
"divrei Hashem" that Moshe writes down in 24:4? How
does this relate to the 'sefer ha-brit' described in
24:7?
How do these psukim relate to 20:21!
24:7 - Should Bnei Yisrael's reply of 'na'aseh
ve-nishma' relate to the content of what is written in
this 'sefer ha-brit'? If so, how does it? [If 'sefer
ha-brit' includes 23:20-22, how would that help you
answer this question!]
24:8 - What is the significance of this ceremony? How
does it relate to the proclamation in 24:7?
24:9-10 How does this relate to 24:1? In your opinion,
what is the purpose of this joint 'ascent' up the
mountain?
24:11 - Was it proper or improper for this group to 'see
God'? - See the two different approaches suggested by
the commentators.
24:12 - What is the purpose of this 'aliya' of Moshe to
Har Sinai? According to pshat, what is the 'torah' &
and what is the 'mitzva'?
What has Hashem 'written' for Moshe, only the
'luchot', or also the torah & mitzva?
24:16 - When did these six days transpire?
In other words, does Moshe ascend Har Siani to receive
the 'luchot' on the first of these six days, or does he
ascend on the seventh day and enter the 'anan'
immediately?
[See mefarshim! How does this relate to our calculation
of the date of Matan Torah?]
2. Read 24:1-11 once again, and see if you can find any
reason that might lead you to the conclusion that this
entire story took place at an earlier time (i.e. before
Matan Torah). If so, explain those reasons. Are
there any details in this story that appear to be
similar to the events that transpire in chapter 19?
For example, who are the 'kohanim' mentioned in
19:22, and how do they relate to the leadership group
mentioned in 24:1 and 24:9-11? In what manner
is 24:3 similar to 19:3-8? Similarly, in what manner is
24:7 similar to 19:3-8?
How does God's commandment to Moshe in 19:20-25
seem to relate to what transpires in 24:9-11, and the
group mentioned in 24:1-2?
3. See Rashbam on 24:1. How does he relate to the
above questions? See also Ibn Ezra, Seforno, & Chizkuni
on this pasuk, who follow a similar direction.
4. Then see Rashi on 24:1. Can you explain what leads
Rashi to this rather amazing conclusion (that these
events took place before Matan Torah)?
[For a more detailed discussion, see Parshanut
section.]
Then see Ramban on 24:1, noting how and why he
disagrees (and explains why it makes more sense to keep
these events in chronological order).
5. According to this Rashi, why can't the 'divrei
Hashem' and 'ha-mishpatim' (in 24:3-4) refer to the laws
in Parshat Mishpatim? Based on chapter 19, what most
likely are these two phrases referring to? [See Rashi
on 24:3-4.]
In your opinion, are the 'divrei Hashem' which
are 'written down' (in 24:4) the same 'divrei Hashem'
which Moshe conveyed to them in 24:3?
In either case, why are they being written down?
In your answer, relate to 24:7!
6. What seems to be the purpose of the covenantal
ceremony that is described in 24:4-8, according to both
Rashi & Ramban?
In what manner is 24:9-11 connected to this
'brit'?
In what manner is 24:12-13 connected to this
'brit'?
PART FOUR - PARSHANUT
TWO GROUPS OR JUST 'STYLE'
1. Review 19:3, noting how God instructs Moshe to relay
his 'proposal' to both 'beit Yaakov' and 'bnei Yisrael'?
What is the obvious difficulty in this pasuk?
Are these two different groups, or two names for
the same group? According to each possibility, explain
who each group is and why the respective verb ['tomar' &
'tageid'] is used.
Then, see how Rashi understands these two
groups, and the use of the respective verbs. [You
probably have heard of a famous name for a girl's school
based on this Rashi!]
Next, see Ibn Ezra [first the 'aroch']. Note
how he answers the above questions, and how his answer
is quite different than Rashi's. Note also how explains
the respective use of the verbs.
Then see Ibn Ezra 'ha-katzar', noting how he
first quotes Rashi, and one other opinion, and then
'smashes' them!
Note the psukim in Tehillim that he quotes to
prove his point! Notice also how this commentary
reflects Ibn Ezra's approach to 'pshat'.
Finally, see Chizkuni. Note how his peirush is
quite different, and how he relates the two verbs to
19:4-6, i.e. one relating to a command, and the other to
telling over a story. [Note how he uses the meaning of
the verb to explain the noun!]
WHO'S SPEAKING TO WHOM?
1. Review 19:19 once again, and the phrase: "Moshe
yedaber, ve-haElokim ya'anenu be-kol", in its context.
Who is Moshe speaking to: to the people or to God, and
what is Moshe 'saying'? First, see how Rashbam
and Ibn Ezra answer this question.
Then, see Chizkuni. In what manner is Chizkuni
similar, and how is it different, than Rashbam? [Note
how 'creative' Chizkuni's peirush is!]
Then, see Rashi's interpretation. How and why
is his approach different than Rashbam, Chizkuni, and
Ibn Ezra? Based on Part II above, what leads Rashi to
his conclusion that this pasuk describes the last eight
dibrot (given by God via Moshe to Bnei Yisrael)?
Finally, see Ramban, noting how he first quotes
Rashi, and then disagrees. Again, based on the
questions in Part II above, what leads Ramban to his
conclusion. Explain how his peirush to 19:19 may be
based on his understanding of 19:20-25.
WHAT TORAH DID MOSHE RECEIVE?
1. Read 24:12. In your opinion, what specifically do
the words 'torah' and 'mitzva' in this pasuk refer to?
Note the phrase "asher katavti" [which I wrote].
What does this phrase relate to - the 'luchot ha-even',
or also the 'torah' & 'mitzva'?
Now, read Ramban very carefully.
How does he answer the above questions?
[i.e. how does he explain this pasuk?]
How does Ramban understand Rashi?
Why does Ramban disagree with Ibn Ezra.
[See Ibn Ezra inside, what is his main
point?]
Why does Ramban conclude with "al da'at
Raboteinu" concerning when the Torah was first given!?
2. Now, see Seforno. How does he answer the above
questions? How is his approach different than
Ramban's?
Finally see Ibn Ezra, "yeish omrim...",
concerning 'Torah she-bichtav' and 'Torah she-ba'al
peh'.
What is the significance of this Midrash?
Would you consider this 'pshat' or 'drash'?
3. Recall how in 20:19, God commands Moshe to tell Bnei
Yisrael a set of mitzvot. How does this commandment
appear to relate to the story that is recorded in
20:15-18?
According to most commentators (Rashi, Ramban
etc., or just about everyone except Ibn Ezra) - the
story in 20:15-18 took place at an earlier time. Relate
those opinions as you answer this question.
Relate also to the parallel (or similar) story
that is recorded Devarim 5:20-28. [Take into
consideration the machloket Ramban - Ibn Ezra concerning
when 20:15-18 took place!]
be-hatzlacha,
menachem
1
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