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<DIV><FONT face=Arial
size=2>*************************************************************<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>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PARSHAT KI-TEYZE</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PART I - QUESTIONS FOR THE 'SHABBOS
TABLE'</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>REWARD FOR MITZVOT & "kan tzipor"<BR>1.
Review 22:6-7, noting how the Torah promises a 'double reward' for fulfilling
the mitzvah of "shiluach ha'ken" – both "l'maan yitav lach" [so that you will
fare well] and "v'haarachta yamim" [and have a long life].<BR> Are you
familiar with any other specific mitzvah where the Torah promises this type of
reward?<BR>[In case you forgot, see Devarim 5:16 – noting the almost identical
wording!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In general, does the Torah usually promise
any type of reward for performing specific mitzvot?<BR> In contrast, does
the Torah ever promise reward for keeping ALL of God's mitzvot? If so, bring
examples.<BR>[In case you 'forgot', see Shmot 23:20-24, Vayikra 26:3-16, Devarim
7:12-16, 8:19-20, 11:22-25, 28:1-16 etc.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In you opinion, in the
above examples when the Torah does promise reward, are those promises given to
the individual or to the nation?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2. Review 5:28 thru 6:3, noting how Moshe
Rabeinu not only introduces the mitzvot that he is about to teach, but also
makes some promises to the nation regarding their reward should they keep these
mitzvot. As you review these psukim, can you find any textual parallels to
22:7 and 5:16?<BR> Similarly, review 4:40, noting how this is the final
line of Moshe Rabeinu's first speech in Sefer Devarim. What type of reward
does this pasuk promise for keeping God's commandments? <BR> Again,
did you notice any textual parallel with 5:16?<BR> Review once again 4:40,
5:16, 5:30, 6:2-3, and 22:7, noting how they all mention rewards of "arichut
yamim" and "tov". Can you explain why, and how all of these psukim are
connected?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>3. Review 5:16 once again. Considering that
this mitzvah is part of the Ten Commandments (and closes the first five, and is
also the last "mitzvat asey"), could it be that the reward promised in 5:16 is
not only for the mitzvah of 'honoring parents', but may be for keeping the
entire covenant that comes with the Ten Commandments (see Devarim
5:1-2).<BR> Based on 4:40, 5:30 and 6:2-3, would it seem that Moshe Rabeinu
understood the reward promised in 5:16 as relating not only to the mitzvah of
"kibud horim" – but to the entire set of mitzvot that come with the covenant at
Har Sinai?<BR> If so, can suggest a reason for why the Torah chose to
'tack' this statement concerning reward specifically together with the Fifth
Commandment?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>4. Review the following sources in Sefer Devarim
where Moshe Rabeinu promises reward in general for keeping all of God's
mitzvot:: 6:17-18, 6:24, 7:10-11,10:13, 11:22-28!, 12:28, 13:18-19, and
25:15. Note how often this concept of 'reward to the entire nation for
keeping all of the mitzvot' is repeated!<BR> How would this concept relate
to the mitzvot of "brit Sinai" in Sefer Devarim (see 5:1-2) and their purpose,
as defined in Shmot 19:5-6 and Devarim 4:5-8!<BR> <BR>5. In light of the
above questions (and sources), could one consider the phrase "l'maan yitav lach
v'haarachta yamim" in 22:7 – as not necessarily a promise of reward to the
individual who may fulfill the specific mitzvah of "shiluach ha'ken", but rather
as another 'refrain' promising reward to the entire nation for keeping all of
the mitzvot – tacked on to this mitzvah.<BR> Note a similar example in
Devarim 12:25 (in the context of the mitzvah not to eat blood), which seems to
me more of general promise 'tacked on' to a specific mitzvah (note 12:25 in
relation to 12:28!)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>6. How is the mitzvah of "shiluach ha'ken" (22:6-7)
thematically related to the mitzvah of "kibbud horim" (5:16)?<BR>[In case you
didn't 'catch on', in your answer, relate to the connection between children and
parents!]<BR>Relate this thematic connection to the fact that both mitzvot
promise the same type of reward.<BR> Relate this thematic connection to
Devarim 14:1-2, noting how 14:2 relates to Shmot 19:5-6 and brit
Sinai!<BR> In your opinion, how does the mitzvah to honor one's parents
relate the understanding of one's relationship with God? [See Ramban on
Shmot 20:12, where he explains the deeper meaning of this
mitzvah.]<BR> Finally, note how 22:6 is the first mitzvah of a "parshia
pe'tucha" that continues all the way until 25:16 (i.e. the next petucha is not
until 25:17). Note how the mitzvot in 25:13-16 also promise a similar
reward. Based on the above questions, would you understand the reward
promised in 25:15 as general or specific? If general, can you explain why
it is attached to the mitzvah to keep fair 'weights and measures'? </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>7. In regard to the promise of reward for the
entire nation, as opposed to reward for the individual – relate this concept to
the fact that "brit Sinai" was a covenant between God and a nation (see 19:3-6),
and to how the mitzvot of Sefer Devarim relate to that covenant!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>FOR MEN or FOR WOMEN<BR>1. Review the laws of
"eshet y'fat toar" as detailed in the beginning of the Parsha Ki-teyze (Devarim
21:10-14). In your opinion, are the purpose of these laws to protect the
man (from marrying someone he shouldn't), or to protect the feelings and
emotions of the captive women. <BR> As you review these
psukim, notice how either understanding would affect the interpretation of each
pasuk. <BR>[For example, does the phrase "v'asta et tziporneha" - and she should
'do her nails' (see 21:12) - imply that she should cut them or let them
grow? And why must she not wear the clothing that she was taken captive in (see
21:13)?]<BR> <BR> In your
opinion, how do these laws relate to the fact that this captive female may
become his permanent wife?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2. For examples of each approach, first see Rashi
21:11, and then carefully study the entire Ibn Ezra on 21:12-13, noting how his
interpretation reflects both of the above directions. See also Ramban &
Chizkuni! <BR> [See also Rambam in Moreh Nevuchim
III /41.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>3. Review the last pasuk of this section, i.e.
21:14, especially the final clause ["lo titamer bah..."]. Which of the two
directions of interpretation (above) does this pasuk support? What is the
logic behind this law? [Note the translations and the commentators on this
pasuk.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>4. If you have additional time, be sure to see
Ramban on 21:12-13, it's quite lengthy, but very worthwhile to study. Note
how Ramban discusses both directions discussed above, and relates this as well
the argument in Sifri between R. Akiva and R. Eliezer in regard to the meaning
of "doing her nails" ["v'asta et tziporneha"].<BR> In your opinion, which
of these two directions reflects a more 'humanistic' approach?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>5. Finally, note the underlying topic of
21:1-9 (the laws of "egla arufa") that precede the topic of "y'fat toar", and
the 21:15-17 (the laws relating the rights of the child from the 'unloved
wife'). Do these two topics share anything in common with the laws of
"y'fat toar"? Relate your answer to the above questions.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>TZEKDAKA<BR>1. How would you translate the word
"TZEDAKA"?<BR>[Was your answer 'charity'? If so, can you suggest any other
possible meaning?]<BR> What is the Hebrew "shoresh" [root] of this word,
and what does it mean?<BR> <BR>2. Now, read Devarim 25:13-16, noting
25:15 "even shelayma v'TZEDEK...". How would you translate the word "tzedek" in
this sentence? Is it the same as above?<BR> Can you recall any other
similar uses of the word "tzedek"?<BR>[For example, relate to Breishit 38:26,
Yirmiyahu 22:1-3,15-16; and Shmuel Aleph 12:7.]<BR> <BR>3. Next, read
Breishit 18:18-19. How would you translate "tzedaka" in this sentence?
[See commentators!]<BR> How would your translate the word
"tzadik"?<BR> Relate to e.g. Breishit 6:9; 18:23-25, Devarim
32:4.<BR> How does this word "tzadik" relate to "tzedek" &
"tzedaka"?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>4. Based on the above, can you explain why we
refer to charity as "tzedaka"?! Attempt to relate your answer to Devarim
8:11-18!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>KOSHER 'AFFAIRS'?<BR>1. Read 24:1-4 regarding the
laws of a Jewish divorce. Can you explain why the Torah prohibits the husband to
re-marry his first wife ONLY once she has been married (in the interim) to
someone else? [Had this been permitted, can you identify a potential halachik
'loophole'?]<BR> Use this to explain why the Torah refers to this in 24:4
as a potential "toeyvah lifnei Hashem..." !<BR> [Use this as well to
explain the phrase "v'lo tachtee et<BR> ha'aretz..." in 24:4.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BETWEEN MISHPATIM & KI-TEYZE<BR>1.
Quickly review Shmot chapters 21 thru 23, noting the similarities (and
differences) between that unit and the laws in Parshat
Ki-teyze. Can you explain why they are similar?<BR>Compare,
for example:<BR> Shmot 23:24-26 with Devarim
24:10-15 & 23:20-21<BR> Shmot
23:4-6 with Devarim 22:1-3.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Would you say that Ki-teyze is a 'repetition'
of the laws in Parshat Mishpatim or an 'expansion' upon them? Explain your
answer.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2. Are there other mitzvot in Parshat Mishpatim
that are 'expanded' upon in other Parshiot in Sefer Devarim, or for that matter
anywhere else in Chumash? If so, where?<BR>
Compare, for example, Shmot 23:14 -17 with Devarim chapter 16, and Shmot
23:10-11 with Devarim 15:1-7 & Vayikra 25! Can you find the parallels
to Shmot 23:28-29?<BR>Are there any parallels to Shmot 21:12-22:15?<BR> If
so, where? <BR> If not, can you explain why not?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>3. Are there other mitzvot in Parshat Ki-teyze that
had been mentioned earlier in Chumash in a Parsha other than
Mishpatim?<BR> If so, where?<BR> [Note for example 25:15; compare
Vayikra 19:36.]<BR> Based on our previous shiurim (on Parshat Mishpatim
& the intro to Sefer Devarim), can you explain the reason for
this?<BR> Relate this as well to Devarim 16:20.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PART IIa - QUESTIONS FOR PREPARATION (for shiur
#1)<BR>1. Recall that the CHUKIM & MISHPATIM section of Sefer
Devarim (chapters 12-26) contains numerous mitzvot. Scan through the
entire section and attempt to find a correlation between the progression of
these mitzvot and the Ten Commandments.<BR> Note how the MITZVAH section
(chapters 6-11) contains mitzvot that are similar to the first two DIBROT.
Can you explain why?<BR> Note also how the topic
of HA'MAKOM ASHER YIVCHAR HASHEM L'SHAKEN SHMO SHAM relates to God's Name and
the third commandment. [Be sure that you can explain why, i.e. the
connection between desecrating His Name and making His reputation
known.]<BR> Similarly, note that there is a group of mitzvot that relate to
the seven-year shmita cycle and the holidays that include their own cycles of
seven.<BR> Recall also from last week the set of mitzvot that discussed the
leadership of Am Yisrael (and hence leaders who should be
'honored').<BR> Finally, pay attention to which groups of mitzvot focus
primarily on mitzvot "bein adam la'Makom" and which focus on "bein adam
l'chaveiro" [between man & God; between man and fellow man].<BR> Use
these 'hints' to help you answer this question.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2. There are two other Parshiot in Chumash where we
find a similar collection of a wide range of assorted mitzvot - in Parshat
Mishpatim (Shmot 21-23) & in Parshat Kedoshim (Vayikra 19).<BR> Scan
those Parshiot and see if you can identify within them a progression of mitzvot
similar to the progression in the Ten Commandments.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>3. Review Devarim 5:1-7, i.e. the intro to the main
speech in 5:1, the topic of "brit Sinai" in 5:2-3, and the presentation of the
Dibrot (in 5:6-18) followed by the story of how the laws of Sefer Devarim were
first given (in 5:20-6:1). <BR> Can you
explain how this background may relate to the parallel between the Ten
Commandments and the laws in the main speech in Sefer Devarim?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>4. In your opinion, does the progression of mitzvot
in chapters 22 thru 25 follow a logical order, or do they appear to be a random
collection? Support your answer. Note the commentary of Ibn Ezra on this
section, and his attempts to show the thematic connection from one section to
the next.<BR> <BR>PART IIb - Questions on PARSHANUT for Shiur #2<BR>1. Read
24:8-9. Recall that the detailed laws of "tzaraat" are first presented in Sefer
Vayikra.<BR> Are there any other similar mitzvot from Sefer Vayikra that
are either repeated or summarized in Parshat Ki-teyze (or for that matter
anywhere in Sefer Devarim)? <BR> Now, note the nature of the mitzvot that
immediately follow the mention of "tzaraat" in 24:10-22 (i.e. mitzvot which are
"bein adam la'makom" - between fellow men).<BR> Based on this
'juxtaposition', what can be deduced in regard to the cause of "tzaraat"?
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2. Now see Rashi on 24:8 [He quotes the
Gemara in Makkot 22b.] In your opinion, is this Midrash Halacha the simple pshat
of this pasuk? [In other words, is the warning of 24:8 general
or<BR>specific?]<BR> If one does hold that this Midrash is not the simple
pshat, would that make the Midrash Halacha
incorrect?<BR> Base your answer on the nature of
Midrashei Halacha.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>3. Now see Rashi on 24:9. How does this
relate to your answer to question #1 above? <BR>
Next, see Ibn Ezra on 24:9! Why is Ibn Ezra noting that this pasuk
proves a "drash"? According to Rashi, how closely are psukim 8 &
9 connected?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>4. Next, see Rashbam on 24:8-9! [See also Chizkuni,
noting how they are very similar.]<BR> In what manner is his pirush to 24:8
different than Rashi's?<BR>In your opinion, is Rashbam's pirush closer to the
simple pshat? <BR> [Is this usually the case in Rashbam?]<BR>Now, note how
'elegantly' Rashbam explains 24:9 and its connection to 24:8! How (and why)
is this different from Rashi's explanation for the connection between these two
psukim? </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>5. See Ramban on 24:8.<BR> How does Ramban
explain the fact that a law from Vayikra is being repeated in
Devarim?<BR> How does he explain why the other laws about "tzaraat" are not
repeated here? [Relate to his introduction to Sefer Devarim.]<BR> Why do
you think that this specific law which Chazal learn in the Midrash Halacha from
this pasuk relates to what a PERSON in Am Yisrael must be careful not to do, and
NOT a warning for KOHANIM to be careful in their dealing with a
"metzora"?<BR> [Relate to your answer in question #1
above.]<BR> See Ramban 24:9. On what point does Ramban
disagree with Rashi? Can you explain why?<BR> How does Ramban prove his
point from similar uses of "zchor" in other mitzvot in Chumash?<BR> In what
manner is Ramban's approach here very different than Rashi's? In what manner is
it similar?<BR> <BR>6. Be sure to read Ramban on 24:9 until the very
end!<BR> Why would you say that it is important for everyone [students AND
teachers] to study this Ramban? [Why do you think that this Ramban is not
as popular as it should be?]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PART III - PARSHANUT <BR>AMON & MOAV - WHAT DID
THEY DO?<BR>1. Review 23:4-7, noting the two reasons that the Torah gives
for the prohibition against marrying someone from the nations of Amon &
Moav. [Note as well the general context in 23:1-9.)<BR> In your
opinion, do these two reasons apply to both nations, or do some reasons only
apply to one nation. [Base your answer on what you
remember.]<BR> Next, review Bamidbar 22:2-7 and Devarim
2:1-30. Based on those details, answer the above question once
again!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2. First see Seforno on 23:5-7. Can you
explain why he makes this distinction between Moav & Amon? Then, see
Ramban on 23:5, noting how he deals with the above questions (and
sources). It's a lengthy Ramban, as he first quotes Ibn Ezra's
commentary, but its worthwhile studying in its entirety.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>IBN EZRA vs. THE KARITES<BR>1. The logic of the
juxtaposition of the first three parshiot (even though they are comprise three
totally different laws) in Parshat Ki-teyze is well known (see Rashi 21:11).
Note also the Ibn Ezra on 21:20 (the last two lines). This style, better
known as "smichut parshiot", continues throughout Parshat Ki-teyze. If you have
the time, I recommend that you scan the Ibn Ezra on the entire Parsha, noting
how many times he explains the reason in many instances for "smichut parshiot",
i.e. the reason why one mitzvah follows from the next. Many of his explanations
are very interesting and very creative.<BR> See for example: 21:10, 22:6,
22:8, 22:9, 22:12 & 13 [Note here how he takes issue with the Karites (Ibn
Ezra calls them "mak'chishim" - those who deny, i.e. they didn't accept or
follow the Oral Tradition of Chazal). <BR> Note how Ibn
Ezra quite often quotes their opinion, and then explains why he disagrees. Can
you appreciate why davka the Ibn Ezra finds it important to argue with them? How
does this relate to his own approach to "parshanut"? See especially Ibn Ezra on
24:6 as well as on 22:12!]<BR> See also Ibn Ezra 23:16,
23:18, 23:22, 23:25 and 24:6</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PROTECTING NATURE?<BR>2. In 22:10, the Torah
forbids us to plow a field with a ox and donkey together. Can you think of any
logic behind this law?<BR> See Rashi, who extends this law to any two
'pairs' of animals. Based on this pirush, what is the reason for this
prohibition? How does it relate to the laws in 22:9 and 22:11?<BR> Next,
see Ibn Ezra on 22:10. How is his pirush different? What is the reason for this
prohibition according to his pirush?<BR> Next, see
Ramban. Is his pirush similar to Rashi or Ibn Ezra? In your opinion, why does
Ramban quote the psukim from Vayikra 19:19?<BR> Finally,
see Chizkuni on 22:10. Note how his pirush expands upon Ibn Ezra's explanation.
Can you explain why Chizkuni offers two explanations, and what is the difference
between them?<BR> Note how Chizkuni concludes with Chazal's interpretation.
Can you explain why he does there after he explains "pshat"?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>CASE LAW<BR>3. Note Ramban's statement in 21:11 -
"diber ha'katuv b'hoveh". This phrase is used quite often to explain why the
Torah often presents a certain law by stating only a 'typical' case, but the law
itself is much more comprehensive. Note for example the law of "kilaim" in
22:10-11, and the above question. The classic example would probably be Devarim
14:21.<BR> Can you explain how this style of 'law presentation' can help us
better understand the relationship between Torah sh'ball peh and Torah sh'bktav
- the Written law and the Oral
law?<BR> b'hatzlacha,<BR> menachem</FONT></DIV>
<DIV> </DIV>
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