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<DIV><FONT face=Arial
size=2>**************************************************************<BR>THE
TANACH STUDY CENTER <A
href="http://www.tanach.org">www.tanach.org</A><BR>In Memory of Rabbi Abraham
Leibtag<BR>Questions for self-study - by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2>
<DIV><FONT face=Arial size=2><SPAN
class=640475114-20052007> Questions
for self study for tikun leil
SHAVUOT<BR> re: topic of
Shavuot & Matan Torah</SPAN></FONT></DIV></FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial><FONT size=2><SPAN class=640475114-20052007>TOPIC #!
</SPAN> Shavuot – Ma’amad Har Sinai </FONT></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PART I - THE TEN 'COMMANDMENTS'<BR>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)?<BR> How many 'dibrot' are there in the 'Ten
Commandments'?<BR> Accordingly, how would you translate 'dibrot'-
as:<BR> statements? <BR> commandments?
<BR> parshiot?<BR> Explain each possibility. <BR> Are
there ten according to each?<BR> What is the difference between 'mitzvot'
& 'dibrot'?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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. <BR> How does your answer relate
to the division of the 'dibrot' into 'parshiot'?<BR> 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')?<BR> 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?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>3. Note in your Chumash that there are two
versions for how to read the 'dibrot' - 'ta'am elyon' and 'ta'am tachton'.
<BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>4. How do we know that there were TEN
'dibrot'?<BR> Does it say anywhere in Chumash that there were
TEN?<BR> [In case you give up, see Shmot 34:28 & Devarim
4:11-13.]<BR>Relate this as well to your answer to the above
questions.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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'? <BR> [When you give
up, try Shmot 31:18 and 32:15; compare with Shmot 24:12 and 25:21!]<BR> In
your opinion, what does this mean? <BR> [i.e. two copies, or half
written on each?]<BR> If 'half & half', how would they be divided, and
would this relate to their content?<BR> [If 'two copies'; why would one set
not have been sufficient?]<BR>See the concluding paragraph of Ramban's
commentary on the 'dibrot' (on 20:12-13) where he discusses this
topic.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>6. In your opinion, are the mitzvot of the
DIBROT 'qualitatively' different than the remaining mitzvot of the
Torah?<BR> If yes, what is special about them?<BR> 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?<BR>[See an amazing Rashbam on
20:15-16 /"daber ata imanu..."]<BR> See also Ramban on 20:6 - from "et
Hashem Elokecha" in regard to the difference between the first two dibrot and
the final eight.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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?<BR> Relate your answer to Shmot 19:5-6!<BR> See also Rashbam on
Breishit 26:5 - "chukotei v'toratei".</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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?]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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?<BR> Can you explain how
this relates to the next mitzva: "mizbeiach adama ta'aseh li" (20:21-22) as
well? </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PART TWO - * MA'AMAD HAR SINAI
*<BR> 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.<BR> 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. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>FINDING 'PARAGRAPHS' &
'UNITS'<BR> 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:<BR> 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.]<BR> 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.]<BR>
<BR> Let's start with chapter 19, and following this
methodology. <BR>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.<BR> 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:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A. 19:1-8 / The 'PROPOSAL'<BR>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. <BR> 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.<BR> 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)!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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.] <BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>B. 19:9-15 / PREPARATION for Matan
Torah<BR>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?<BR> 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.<BR> 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?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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? <BR> 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?<BR> 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?]<BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>3. Note the three-day preparation described
in 19:11. In your opinion, why was this necessary?<BR> Attempt to
relate this to Rashi's peirush to 19:9.<BR> List the different types of
preparation that are described in 19:10-15. What is the purpose of each?
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>C. 19:16-19 / the 'HITGALUT'
[REVELATION]<BR>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?<BR> Relate
this to what transpires in 19:16-17!<BR> 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?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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?
<BR> Where is Moshe supposed to be during Matan Torah, on the mountain, or
with the people? [Why is it difficult to answer this
question?]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>3. Review 19:19 and the phrase: "Moshe
yedaber, ve-haElokim ya'anenu be-kol", in its context.<BR> Who is Moshe
speaking to - to the people, or to God?<BR> According to either
possibility, what was Moshe 'saying'? <BR> [See
Parshanut section for complete discussion.]<BR> [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?]<BR> Where are Bnei Yisrael
standing at this time?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>4. Review Devarim 5:1-6, especially 5:4-5 (in
regard to the two plans). Relate those psukim to the questions above!
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>D. 19:20-25 / LIMITATION<BR>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?
<BR> 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?] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>3. Why does God (at this time) repeat his
warning 'not to approach the mountain'? Does Moshe himself understand why?
<BR> Relate this warning to the two different 'plans' for how the 'dibrot'
would be transmitted (19:9 & 11/ as discussed above) </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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?]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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!]<BR> <BR>E. 20:1-14 / The
DIBROT<BR>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'?<BR> Can there be any other
explanation?<BR> [See Ramban on 20:6, in the middle of his
peirush.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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?<BR> 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!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>F. 20:15-18 / TREPIDATION<BR>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).<BR> 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?<BR> 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.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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?]<BR> See how the various
commentators dealt with this question.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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.<BR> If these stories are the same, how did you
reconcile the apparent discrepancies? <BR> If Shmot 20:15-18 describes a
different event, then which event took place first (and when)? <BR> 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? <BR> 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. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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?
<BR> [Note Rashi on 31:18 - 'ledaber ito', and Ramban on
24:1.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>G. The MITZVOT & THE MISHPATIM
(20:19 >21:1 & onward)<BR>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. <BR> 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:<BR> Based on 20:19,
when, where, and to whom are these mitzvot being given?<BR> Why didn't the
people hear these mitzvot directly from God, (like the dibrot)? When did
they hear them from Moshe? <BR> Relate your answer to
24:3 (in its context). <BR>[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! ]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>H. THE BRIT AT HAR SINAI
(24:1-11)<BR>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.]<BR> Even though these psukim are in Parshat
Mishpatim, many commentators claim that this event took place before Matan
Torah. [See Rashi 24:1.] <BR> 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?<BR>[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!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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?<BR> 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? </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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.]<BR>=============</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PART THREE When did Bnei Yisrael Say
Na'asse v'Nishma?<BR>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)?<BR>[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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>24:1 - What is difficult about this
pasuk?<BR> Who is speaking to Moshe?<BR> Where is Moshe speaking when
this is told to him?<BR> Does Moshe fulfill this commandment
immediately?<BR> Where does Chumash tell us when it was
fulfilled?<BR> What is the purpose of this commandment?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>24:2 - Does 24:2 contradict 24:1? <BR> 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.<BR> How do 24:1-2 relate to 24:9 and
24:12?<BR> Could these psukim relate to 20:18 as well?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>24:3 - How does this pasuk relate to
20:19?<BR> What does "Va-yavo Moshe" mean? Where was he coming
from? What are 'divrei Hashem' and the 'mishpatim'?<BR> See
Ramban and Rashi!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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? <BR> How
do these psukim relate to 20:21!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>24:8 - What is the significance of this
ceremony? How does it relate to the proclamation in 24:7?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>24:9-10 How does this relate to 24:1? In
your opinion, what is the purpose of this joint 'ascent' up the
mountain?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>24:11 - Was it proper or improper for this
group to 'see God'? - See the two different approaches suggested by the
commentators.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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'?<BR> What has Hashem 'written' for Moshe, only the
'luchot', or also the torah & mitzva?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>24:16 - When did these six days transpire?<BR>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? <BR>[See mefarshim! How does this relate to our calculation
of the date of Matan Torah?]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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?<BR> 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?<BR> 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?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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)?<BR> [For a more detailed discussion, see Parshanut
section.]<BR> 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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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.]<BR> 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?<BR> In either case, why are they
being written down?<BR> In your answer, relate to 24:7!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>6. What seems to be the purpose of the
covenantal ceremony that is described in 24:4-8, according to both Rashi &
Ramban?<BR> In what manner is 24:9-11 connected to this 'brit'?<BR> In
what manner is 24:12-13 connected to this 'brit'?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PART FOUR - PARSHANUT</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>TWO GROUPS OR JUST 'STYLE'<BR>1. Review 19:3,
noting how God instructs Moshe to relay his 'proposal' to both 'beit Yaakov' and
'bnei Yisrael'?<BR> What is the obvious difficulty in this
pasuk?<BR> 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.<BR> 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!]<BR> 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.<BR> Then see Ibn Ezra 'ha-katzar', noting how he first quotes Rashi,
and one other opinion, and then 'smashes' them!<BR> Note the psukim in
Tehillim that he quotes to prove his point! Notice also how this
commentary reflects Ibn Ezra's approach to 'pshat'.<BR> 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!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHO'S SPEAKING TO WHOM?<BR>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.<BR> Then, see Chizkuni. In what manner is Chizkuni similar,
and how is it different, than Rashbam? [Note how 'creative' Chizkuni's
peirush is!]<BR> 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)?<BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHAT TORAH DID MOSHE RECEIVE?<BR>1. Read
24:12. In your opinion, what specifically do the words 'torah' and
'mitzva' in this pasuk refer to?<BR> Note the phrase "asher katavti" [which
I wrote]. What does this phrase relate to - the 'luchot ha-even', or also
the 'torah' & 'mitzva'?<BR> Now, read Ramban very
carefully.<BR> How does he answer the above questions?<BR> [i.e.
how does he explain this pasuk?]<BR> How does Ramban understand
Rashi?<BR> Why does Ramban disagree with Ibn Ezra.<BR> [See Ibn
Ezra inside, what is his main point?]<BR> Why does Ramban conclude with "al
da'at Raboteinu" concerning when the Torah was first given!?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2. Now, see Seforno. How does he answer
the above questions? How is his approach different than
Ramban's?<BR> Finally see Ibn Ezra, "yeish omrim...", concerning 'Torah
she-bichtav' and 'Torah she-ba'al peh'.<BR> What is the significance of
this Midrash?<BR> Would you consider this 'pshat' or 'drash'?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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?<BR> 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. <BR> 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!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2> be-hatzlacha,<BR> menachem<BR></FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN
class=640475114-20052007>============</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2><SPAN
class=640475114-20052007></SPAN></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN
class=640475114-20052007></SPAN></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN class=640475114-20052007>TOPIC II - The
Biblical Holiday of Shavuot</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2><SPAN
class=640475114-20052007></SPAN></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN
class=640475114-20052007></SPAN></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN
class=640475114-20052007>*************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN
class=640475114-20052007>INTRODUCTION<BR> Even though we all know that the
holiday of Shavuot<BR>commemorates the events of Matan Torah, for some reason,
in<BR>the Torah's presentation of Shavuot we find no mention of that<BR>event!
The following questions deal with this topic; and can<BR>provide a framework for
study on "leil Shavuot".]<BR> However, before we begin the battery of
questions, we will<BR>provide a little 'agricultural' background concerning
'nature'<BR>and the yearly agricultural cycle in the land of Israel.<BR>
The wheat crop, which is planted in the winter, usually<BR>begins to ripen (and
hence it becomes ready for harvesting) in<BR>late April or early May. The
harvest season itself usually<BR>lasts about five to six weeks, i.e. until
mid-June. Hence,<BR>late May (or early June) is the time of year in Eretz
Yisrael<BR>when the grain harvest nears completion.<BR> <BR>THE BIBLICAL
SOURCES<BR>1. Carefully review the following sources, as they include<BR>every
mention of Shavuot in the Torah:<BR> As you study each of these sources,
make note of the:<BR> * NAME that the Torah calls this holiday;<BR>
* DATE (or time of year) of Shavuot;<BR> * REASON for celebrating
Shavuot;<BR> * MITZVAH that we are commanded to
observe.<BR> When you do find a mitzvah, note if this mitzvah
is<BR> unique to Shavuot, and if so, explain
why.<BR> <BR> A. Shmot 23:14-17 / 34:22-24;<BR> B.
Vayikra 23:15-21;<BR> C. Bamidbar 28:26;<BR> D. Devarim
16:9-12.<BR> <BR>2. Can you explain why the Torah never specifies
the exact<BR>(lunar) date on which we must celebrate Shavuot, as it does<BR>for
all the other holidays in Parshat Emor and Pinchas?<BR> [In your answer,
relate to "kidush ha'chodesh" by bet-din.]<BR> <BR>3. In any of these
above sources, does the Torah mention any<BR>connection between Shavuot and
Matan Torah?<BR> If so, where?<BR> If not, can you explain why there
is no mention?</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN class=640475114-20052007>4. In your opinion,
does the agricultural reason that the<BR>Torah does provide for celebrating
Shavuot provide sufficient<BR>reason for celebrating this holiday every
year? If so, what<BR>in your opinion the agricultural reason for why God
commands<BR>Bnei Yisrael to celebrate Shavuot?<BR> Attempt to explain why
this harvest would require a holiday<BR>of thanksgiving to God? Relate to the
importance of the wheat<BR>harvest in regard to the food that will be eaten for
the<BR>entire year; and how many chances a year there are to reap a<BR>wheat
harvest.<BR> [Note Shmot 23:13, and how it relates to
23:14-17!]</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN class=640475114-20052007>WHEN DID MATAN TORAH
TAKE PLACE?<BR>1. Carefully review Shmot chapter 19 (without Rashi!),
and<BR>attempt to determine if Chumash ever mentions the precise day<BR>on which
Matan Torah took place.<BR> If not, does the Torah provide us with enough
information to<BR>allow us to make a rough estimate? [Be sure to relate to
Shmot<BR>19:1-2.]<BR> What can be inferred from Shmot 24:15-16 in regard
to the<BR>amount of time which elapses at Ma'amad Har Sinai?<BR> [Note
Rashi (and the other commentators) concerning when in<BR> Sivan those
'seven' days transpired.]</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN class=640475114-20052007>2. Review the
dates of the various holidays as they are<BR>described in Vayikra chapter 23,
noting that each lunar date<BR>seems to have a very logical reason, with the
exception of Yom<BR>Kippur - which falls out on the tenth of Tishrei.
[Note that<BR>the first day of the month is a 'logical date' to mark
a<BR>celebration, as is the 15th - when there is a full moon, and<BR>ample
lighting in the evening.]<BR> In your opinion, is there any logical reason
for why the<BR>Torah chose the 10th of Tishrei for Yom Kippur? In
your<BR>answer, relate to the three sets of forty days at Har Sinai,<BR>as
discussed in Devarim 9:9,18,25 & 10:10; as well as to the<BR>forty days
described in Shmot 24:14-16.<BR> Note as well a thematic connection
between those events and<BR>Yom Kippur based on Shmot 32:30-32!<BR> Using
those three sets of forty days, and working<BR>'backwards' - attempt to
determine a more precise 'lunar date'<BR>for when Matan Torah took
place!</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN class=640475114-20052007>BIBLICAL DATING
& COMMEMORATION<BR>3. Does the Torah tell us the precise date of when
Bnei<BR>Yisrael left Egypt? Is that date commemorated? [Note
Shmot<BR>13:2-8.]<BR>How many specific mitzvot can you recall from the Torah
that<BR>commemorate Yetziat Mitzraim?<BR> In contrast, how many specific
mitzvot can you recall that<BR>commemorate Matan Torah?<BR> In this
regard, how and why would you say that the Torah<BR>relates to the event of
Matan Torah in a different manner that<BR>to Yetziat Mitzrayim?<BR> Can
you suggest a reason why these events are so different?<BR>
[See Rashi Shmot 19:1! Relate this to the Midrash of"ben<BR>
Zomah" in the Haggadah of Pesach concerning our daily<BR>
obligation to 'remember' the events of Yetziat Mitzraim.]<BR>
<BR>4. Review Devarim 4:9-15, noting how these psukim describe the<BR>events
that transpired at Ma'amad Har Sinai. According to<BR>these psukim (in
their context), does there appear to be a<BR>mitzvah to 'remember' the events of
Matan Torah? If so, on<BR>what day are we to remember those events; or does it
appear<BR>that our obligation is to remember those events on every
day?<BR> [See Ramban on 4:9 and his opinion that this pasuk should
be<BR> considered a MITZVAH. See also Ramban in his "hasagot" to<BR>
the sefer ha'mitzvot of the Rambam - Lo'Taaseh - hasaga<BR>
#2!.]</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN class=640475114-20052007>5. In the Torah's
presentation of the other two "shalosh<BR>regalim" (i.e. chag ha'matzot and chag
ha'succot), we do find<BR>the mention of a certain historical aspect (see Shmot
13:3-7,<BR>Vayikra 23:43) in addition to their agricultural perspective.<BR>In
what manner is Shavuot different? [Is its historical aspect<BR>ever
mentioned?]<BR>Can you suggest a reason why (or why not)?</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN class=640475114-20052007>6. Carefully review
Vayikra 23:10-19. Note the connection<BR>between the korban haOMER and the
korban SHTEI ha'LECHEM.<BR>Study the details of the special korban that must be
offered<BR>together with the "shtei ha'lechem" (see 23:17-19),
noting<BR>especially the centrality of the "korban shlamim" that must
be<BR>'waved' ["tenufah"] with the SHTEI ha'LECHEM.<BR> Is there any other
holiday (or any other time during the<BR>year) when the "tzibur" offers a korban
SHLAMIM?<BR> [Don't spend too much time looking, the answer is
NO!]<BR> Why should this point be significant?</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN class=640475114-20052007>7. Note as well in
those psukim (see 23:17) that the SHTEI<BR>ha'LECHEM are to be baked "chametz",
as opposed to every other<BR>type of flour offering in the Mikdash, which must
be "matzah".<BR>[See Vayikra 1:11!]<BR> Would you say that this is
significant? If so, how?<BR> Does this suggest a thematic connection to
chag ha'matzot"?<BR> In general, how do the special agricultural mitzvot
of the<BR>"shalosh regalim" relate to the nature of the historical<BR>events
which they commemorate?</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN class=640475114-20052007>8. In case you
forgot, the very first time in Chumash where we<BR>find that Bnei Yisrael
collectively offer a korban SHLAMIM is<BR>at Har Sinai. Review Shmot 24:4-8,
noting how those offerings<BR>were part of the very same ceremony when Bnei
Yisrael declared<BR>"na'aseh v'nishmah"!<BR> Can you relate this event to
the special korban SHLAMIM that<BR>is offered on Shavuot with the SHTEI
ha'LECHEM?</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN class=640475114-20052007>9. Review Vayikra
9:1-5, noting how Bnei Yisrael were<BR>instructed to offer a korban SHLAMIM - at
the dedication<BR>ceremony of the Mishkan on "yom ha'Shmini" - most probably
to<BR>mark the return of the SHCHINA to the camp of Bnei Yisrael.<BR> Can
you relate this special korban to the korbanot described<BR>in Shmot 24:4-6 at
"brit na'asseh v'nishma"?<BR> How does the dedication of the Mishkan
relate to Matan<BR>Torah? (See previous shiurim on Parshiot Terumah &
Tezaveh.)</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN class=640475114-20052007>10. Note as well
that the other special korbanot brought on<BR>"Yom Ha'Shmini" (the seir l'chatat
of the Am and "par chatat"<BR>of Aharon etc.) find a parallel in the "korban
tzibur" offered<BR>on Yom Kippur (see Vayikra 16:1-5, compare with 9:1-5).
Relate<BR>this to the connection between Matan Torah and Yom Kippur (the<BR>day
Moshe descended Har Sinai with the second luchot!).<BR> Use this parallel
to explain how the two aspects of the "yom<BR>ha'shmini" ("korban chatat" - as
atonement for chet ha'egel,<BR>and "korban shlamim" for re-creating Ma'amad Har
Sinai),<BR>relate to our annual celebration of both Yom Kippur
and<BR>Shavuot!</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN class=640475114-20052007>11. Relate the
primary points raised by the above questions to<BR>explain our custom to
commemorate Matan Torah on Shavuot!</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN
class=640475114-20052007>
b'hatzlacha,<BR>
menachem</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN
class=640475114-20052007></SPAN></FONT> </DIV>
<DIV><FONT face=Arial size=2> </DIV>
<DIV><BR></FONT> </DIV></BODY></HTML>