[Par-reg.w] Parshat BO - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Tue Jan 31 08:35:23 EST 2006
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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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PARSHAT BO
PART I QUESTIONS FOR THE 'SEDER TABLE'
'BA'AVUR ZEH...'
1. Surely you are familiar with the pasuk:
"Ve-higadeta le-bincha ba-yom ha-hu leimor: ba'avur
zeh asa Hashem li be-tzeiti mi-Mitzrayim" (Shmot
13:8).
We quote it numerous times in the Haggada of Pesach!
[It's also the primary source for the mitzva of
maggid.]
Did you ever try to translate it? It's not easy!
Read this pasuk carefully (in Hebrew), and attempt to
translate it. Why is it so difficult to translate? For
example:
What does the word 'zeh' refer to?
What does 'asa Hashem li' refer to?
Explain what is most problematic about this pasuk?
Next, consider the context of this pasuk by reviewing
from 13:3-8. Can this help you answer any of the above
questions?
[How come you never noticed these problems before?]
Based on your conclusions thus far, does this pasuk
explain why we are commanded to eat matza, or why God took us
out of Egypt?
2. Let's see how the commentators dealt with this question.
First see Rashi on 13:8.
How does he explain 'zeh', and how does he translate this
pasuk? Why does he 'widen' the meaning of 'zeh'?
What is problematic with this interpretation?
Next, see Rashbam (see also Rasa"g).
What does Rashbam do with the words 'ba'avur zeh'
before he translates them, i.e. how (and why) does he change
the order of the words in the pasuk? Why must Rashbam bring
an example from a pasuk in Tehillim?
3. Now, see Ibn Ezra (aroch).
Note how he first quotes an interpretation similar to
Rashbam's and then refutes it. Can you explain why?
Does Ibn Ezra agree with Rashi?
In what manner is his interpretation slightly
different?
How does Ibn Ezra relate to the context of this pasuk?
Be sure that you understand how and why Ibn Ezra
supports his peirush from Shmot 3:12 and Bamidbar 15:41!
[For 'extra credit', attempt to relate this 'machloket' to the
machloket between Ibn Ezra and Rashbam re: the explanation of
'ta'avdun et Elokim ba-har ha-zeh' in 3:12.]
4. Next, see Chizkuni!
Read his interpretation carefully, noting how it
relates to the questions of the four sons in the Haggada. Is
this peirush the same as Rashi's, or a bit different?
Explain!
Note how he explains 'zeh' and 'ba'avur zeh'!
Finally, see Ramban.
Is his peirush the same as Rashbam's or different?
If so, in what manner is it different?
Why does he bring support from Shmot 13:15?
What is special about how Ramban translates
'ba'avur'?
What problem does this solve?
Why do you think that Ramban quotes Ibn Ezra, just to
disagree with his interpretation? Would you assume that
Ramban considered that direction as well?
In closing, did you ever realize how complicated this
pasuk was? In your opinion, what is the underlying
'theological' consideration that supports the interpretations
of Rashi, Ramban, and Chizkuni?
THE FOUR SONS
1. While studying Parshat Bo, try to find the 'four
questions' [of the four sons in the Haggada]. Did you find
all four, or are some missing? If so, which question(s) are
missing?
After you identify these questions, note the Torah's
answers to these questions in Parshat Bo. Are they the same
answers that we find in the Haggada?
If not, can you explain why?
[Hopefully, you found three out of the four questions
(12:26-27; 13:8; and 13:14). In case you didn't, read those
psukim and answer this question once again.
2. You probably didn't find the fourth question; that's
because its source is Devarim 6:20 23. Read those psukim, and
(as above) compare the Torah's answer to this question to the
Haggada's answer. Can you explain why the answers are
different?
3. To better understand the context of the questions found in
Chumash, review the psukim that precede each question, noting
the context, and the precise topic that each question relates
to.
See: Shmot 12:21-28; 13:3-8; 13:10-16; and Devarim 6:1-25.
Did you find three questions concerning the same
topic, or questions about three different topics? If so,
explain what those topics are.
4. Now, review the section in the Haggada concerning the four
sons: "Kenegged arba banim dibra Torah...", noting that the
Haggada is quoting the Midrash [Mechilta]
. Try to explain the opening statement: "kenegged arba
banim dibra Torah". What assumption is the Midrash making?
Be precise!
Note how the Midrash quotes the four 'questions'
directly from Chumash, yet the answers are quite different.
According to that Midrash, what is the topic of each question?
Is the topic of each question the same? If so, why
are there four different answers!
In your opinion, is the intention of this Midrash to
explain 'pshat' in Chumash? If not, what do you think is the
intention of this Midrash? [i.e. What is it coming to teach
us?]
Can you explain why we quote this Midrash at the
Seder? How does its message relate to the primary mitzva of
maggid?
THE MAKKOT
1. As you review the Ten Plagues, attempt to find a pattern
following from 'aretz' [land] to 'shamayim' [heaven]. Can you
suggest any significance in this progression? [Relate to
Breishit chapter 1! / 'asara ma'amarot' to 'eser makkot'?]
In Breishit chapter one, each act of creations begin
with a statement by God ["va'yomer Elokim"], followed by
action by God that fulfils that statement. Do the Plagues in
Egypt follow a similar pattern? If so, which ones?
2. Review the makkot once again, and chart Pharaoh's reaction
to each plague. In other words, categorize his reaction as
either:
1) no reaction
2) promising to let them leave [then changing his
mind]
3) admitting that he has sinned [chatati...]
[Be sure to note 9:27, & 10:16 17.]
Can you find a pattern? [Relate your answer to the
3x3x3 pattern of the Makkot - of 'detzach adash be-achav'.]
Attempt to distinguish between when Pharaoh hardens
his own heart, and when God hardens his heart. Also
distinguish between the Hebrew word 'va-yechazek' and
'va-yechabed', when the Torah describes this 'hardening of
Pharaoh's heart'.
See Ramban on Shmot 7:3!
3. Review Shmot 14:1-7, noting how God instructs Moshe to
perform a 'maneuver' (see 14:1) that will 'trick' Pharaoh into
chasing Bnei Yisrael. Note as well that the Torah refers to
this as well as how God will 'harden Pharaoh's heart" (see
14:3). Relate this to the above question!
KORBANOT - PRO'S & CON'S
1. In Parshat Bo, we find how Bnei Yisrael must prepare for
their redemption by offering a korban (see 12:3-14). In
relation to this, read Yirmiyahu 7:21 22, then review from
7:1-22 to understand the context of these psukim.
Based on Parshat Bo, does 7:22 make sense?
In other words, how can Yirmiyahu claim that God never
commanded Am Yisrael to bring korbanot on the day that they
left Egypt, if the only mitzva they did perform on that day
was to offer the korban Pesach!!]
Now read Yirmiyahu 7:23 28, especially 7:23!
Is this statement true? Do we find anywhere
in Parshat Bo that God commands Bnei Yisrael 'shim'u be-koli'?
2. Where in Sefer Shmot do we find that statement similar to
7:23 [i.e, Listen to Me, Be My People - I'll be your God],
which Yirmiyahu claims was made on 'the day they left Egypt'?
[Relate to Shmot 19:1 9, 24:3 9, Vayikra 26:3 13]
In your opinion, could this day relate to the day of Matan
Torah?!
Did God command Bnei Yisrael to offer korbanot on that
day? [Relate to Shmot 24:5 8!]
Now, review Shmot 6:2 9, especially 6:7!
Could these psukim fit into Yirmiyahu 7:22 24?
[In other words, could 6:6 8 be considered the
'day that I took Bnei Yisrael out of Egypt'?]
What phrases are similar, what phrase is
'missing'?
3. Finally, review once again Yechezkel 20:1 11, especially
20:5 8. How can these psukim help answer the above question
concerning when 'shim'u be-koli' was first told to Bnei
Yisrael at Yetziat Mitzrayim?
Relate to the conclusion of last week's shiur on
Parshat Va'era, in regard to the deeper meaning of Ani Hashem.
Can those conclusions help explain Yirmiyahu's
statement? Relate this as well to the main points of
Yirmiyahu chapter 7 (i.e. in regard to the reason for God's
decision to destroy the bet ha-mikdash, and what could prevent
it - noting especially 7:1-9.)
Relate this to the opinions of other prophets in
regard to offering korbanot? [e.g. Yeshayahu 1:10-17! Tehillim
51:10-21!]
4. Note the phrase 'divrei ola va-zavach' in Yirm. 7:22.
Compare this to the primary topic of Vayikra chapters 1 3.
Based on Vayikra 1:1, when were these laws of korban Olah &
shalim (as recorded in chapter 1-3) first given to Moshe! [In
other words, were these mitzvot given on Har Sinai during
Matan Torah, or only after the Mishkan was built and the
Shchina had returned?]
PART II QUESTIONS FOR PREPARATION (for the shiurim)
For shiur on PARSHAT HA-CHODESH Shmot 12:1 20
1. As you review Shmot 12:1-20, attempt to create an outline
for the primary topics that are discussed in these twenty
psukim. Be sure that you can identify at least two distinct
groups (if not more), and five a title for each section.
In your outline, be sure to distinguish between
commandments that were to be fulfilled before leaving Egypt,
and commandments that apply only to later generations.
2. On what day did Moshe receive this commandment? Support
your answer from 12:1 3.
When you studied 12:14, how did you understand the
phrase 'zechor et ha-yom ha-zeh'; or in other words, what day
does "ha-yom ha-zeh" refer to?
Similarly, what day does the phrase 'ha-yom ha-zeh' in
pasuk 17 refer to? Note that it is mentioned twice in this
pasuk!
3. What is problematic with the phrase 'hotzeiti etchem' in
12:17? Did you translate it as past tense or future? Relate
your answer to the story of Yetziat Mitzrayim as told in 12:34
& 12:39.
See Ibn Ezra (aroch) on 12:17. Note how many
different answers he provides for this question. Be sure that
you understand his final answer and its implication.
4. When did Moshe convey these commandments that are recorded
in 12:4 20 to Bnei Yisrael?
To answer this question, carefully scan from 12:21
thru 13:10, noting each time that Moshe talks to Bnei Yisrael,
and what he talks about. [Be sure to relate to 13:2-3!]
In your answer, be sure to relate as well to the various
sections of your outline (discussed in question #1 above).
Based on 12:17, is there a logical reason why Moshe
doesn't tell Bnei Yisrael about the mitzvot in 12:5-20 until
13:2-8, i.e. until after they had already left Egypt?
5. Review 12:43 50, noting how these psukim form a distinct
'parshia'. What is the primary topic of this unit? In your
opinion, when were these mitzvot first given to Moshe (before
or after they left Egypt)? [See Rashi on 12:43.]
How does the laws in this this unit relate to 12:14?
If the mitzvot in 12:43-45 were indeed given earlier,
can you explain why they are only recorded at this point in
Chumash? Attempt to relate your answer to the topic of the
psukim that precede them (12:40-43).
6. Read 12:14 carefully. Based on your understanding of this
pasuk, what does 'chag' in 've-chagotem oto chag la-Hashem'
refer to? Does this pasuk relate to the psukim that precede
it, or to the psukim that come afterward?
See Rashi and Ibn Ezra (ha-aroch).
In your opinion, does 12:14 relate to 12:24 27 or to
13:3 6?
7. Read Vayikra 23:4 8 and Bamidbar 28:16 18 carefully.
According to these psukim, are Pesach and chag
ha-matzot the same holiday or different holidays? Explain.
Define chag ha-pesach, and its purpose.
Define chag ha-matzot, and its purpose. Relate this
distinction to the difference between 12:15-20 and 12:3-14.
8. Read Bamidbar 9:1 14. Explain how the laws of Pesach
sheni are different from the laws of regular Pesach. In your
answer, relate this to the distinction between Pesach and chag
ha-matzot, as evident from Vayikra 23:4-8 and 12:3-20.
9. Review Yechezkel 20:1 12, noting especially 20:7 9.
According to Yechezkel, what was the spiritual level
of Bnei Yisrael prior to the Exodus? Did they deserve to be
redeemed?
Based on these psukim in Yechezkel, suggest a reason why
it may have been necessary for Bnei Yisrael to offer the
korban Pesach to save them from makkat bechorot?
Would it be important to remember this in future
generations?
What does the Hebrew word 'pasach' mean (and imply)?
What happened to those who did not offer this korban?
Why?
10. Based on 12:26 27, what is the reason (and purpose) for
offering a korban Pesach every year? In your opinion, based
on Yechezkel 20:5-9 (see above), is there any other aspect of
the story of Yetziat Mitzrayim that this korban remind us of?
[See also Seforno's introduction to Sefer Shmot [in some
Chumashim it is found in the beginning of Sefer Breishit].
Note how Seforno relates Sefer Shmot to Yechezkel 20:5 9, and
relate this to the above questions.]
11. In 12:8, the Torah commands that we are to eat matza with
the korban Pesach? Is there any obvious reason for this
commandment?
Based on 12:17, could it be for the same reason that the
Torah commands that we eat matza for seven days? In your
answer, relate to the story as told in Shmot 12:34 & 12:39.
If the reasons are different, be sure to explain why.
[Which reason relates to 'lechem oni', and which to 'being
rushed'?
In your opinion, why is chametz forbidden (see
12:15-20) - simply to encourage us to eat matza? Why, in
addition, does the Torah forbid that we own chametz, or even
see it? [i.e. 'issur bal yera'eh / bal yimatzeh']
12. Compare the laws of 'issur avoda zara' (see Rambam
Hilchot Avoda Zara Chapter 7, Hilchot 1-3 & 7-8) to 'issur
chametz' (see Rambam Hilchot Chametz u-Matza Chapter One).
In what ways are their prohibitions similar?
Based on the above questions (in regard to what chametz
symbolizes), can you suggest a reason for this similarity? In
your answer, relate once again to Yechezkel 20:5-9; or
basically, relate to what God had expected from Bnei Yisrael
before the redemption.
Based on these parallels, can you suggest a thematic
connection between the laws of chametz in regard to korban
Pesach and chag ha-matzot. [Relate as well to Devarim
16:1-4.]
13. The laws of korbanot also include a prohibition against
offering chametz on the mizbeiach (see Vayikra 2:11, 6:10).
Can you explain the reason for this prohibition? In your
opinion, what does chametz symbolize; and why would the laws
of korbanot be similar to the laws of Pesach?
[On Shavuot we find an anomaly to this law, as a special
korban, the 'shtei ha-lechem', is offered 'chametz' (see
Vayikra 23:15 21)! Explain this korban on the basis of the
connection between chag ha-matzot and chag ha-shavuot.]
14. Compare the laws of the korban Pesach to the special laws
of korban toda in regard to the need to offer it with
different types of bread (see Vayikra 7:11 18). In what
manner are these two types of offerings similar?
What is the logic behind the commandment to bring this
'thanksgiving offering' [korban Todah] together with bread?
In your answer, relate as well to the fact that its 'time
frame' during which it must be eaten is quite limited.
How does this comparison enhance your understanding of
the laws [and purpose] of korban Pesach?
=========
PART III PARSHANUT
400 YEARS - WHO'S COUNTING?
1. Review 12:40-42, noting how it relates to Breishit
15:13 15.
What is the obvious parallel, and what is the problem
with that parallel?
If 12:40 is indeed speaking of the same 400 years,
when did this 400-year count begin? How do you explain the
'extra thirty years'?
First, see Rashi on 12:40-41?
How does he understand this connection?
Note how he uses calculations based on Shmot 6:16-20
to prove that the 430 years cannot be only from the time that
Yaakov's sons went down to Egypt. Explain why this 'forces'
us to relate this pasuk to the 400 years of 'brit bein
ha-btarim'.
2. How does Rashi explain the 'extra' thirty years?
Why does Breishit 12:4 make this problematic?
How does Rashi solve this problem? [See also
Rashbam.]
3. Next, see Ibn Ezra [ha-aroch & katzar]
First, note how and why he quotes numerous examples of
'year counts' that are not clear regarding when they begin.
Then note how he returns to a calculation similar to Rashi's,
but provides a different explanation for the 'thirty years'.
Be sure you understand how this differs from Rashi, and his
need to explain that Avraham returned to Charan after he had
already been in Eretz Canaan.
How do Rashi and Ibn Ezra explain the time period from
the time that Avraham left Ur Kasdim until Avraham left Charan
and came to Eretz Canaan?
4. Finally, see Ramban. How is his peirush similar, and how
is it different from Ibn Ezra & Rashi.
Why does Ramban question the assumption that the '400
years' begins with Yitzchak's birth?
What is his conclusion concerning how long the actual
enslavement lasted? In other words, where does Ramban place
the extra thirty years?
In general, why do you think that all the commentators
concur that these psukim (12:40 41) relate specifically to
'brit bein ha-btarim'.
THE LAST 'SHOWDOWN'
1. Review 10:24-29 (i.e. the conversation between Moshe &
Pharaoh after the Ninth Plague), paying careful attention to
its concluding psukim - 10:28-29.
In your opinion, what does Moshe do after he states that
he won't see Pharaoh again (in 10:29)? Does he leave the
palace? Would it make sense that he did?
Do they both keep their promises that they won't see each
other again? If not, who breaks their promise and when?
Next, review 11:1-3. In your opinion, when, where,
and why does God tell this information to Moshe? As God
instructs Moshe to remind Bnei Yisrael to 'borrow' from the
Egyptians (sse 11:2-3), what should Moshe do immediately after
he hears this command? Is that what he does?
Then, carefully read 11:4-7 (but no farther!), noting
how 11:4 informs us that Moshe is speaking, but it doesn't
tell us to whom. In your opinion, who is Moshe speaking to in
11:4, and why is he declaring this information?
Then, carefully study 11:8, making sure that you
understand how it is a continuation of 11:4-7! Use your
understanding of this pasuk to answer all of the above
questions. [Did you ever notice this before?]
Be sure that you understand how Moshe's statement in
11:8 relates directly to 10:28-29.
2. Considering that Moshe is still speaking to Pharaoh in
11:4-8, it's quite clear that he didn't leave Pharaoh's palace
in 10:29. What difficulty does this raise, considering when
11:1-3 took place? If God had told this information to Moshe
at an earlier time, can you explain why the Torah records this
information at this point in the narrative? [In your answer,
relate to 3:18-22 and 4:21-23.]
3. Now, let's see how the commentators grappled with these
questions.
First see Rashi on 11:4 (and Rashbam on 11:1). How
does Rashi understand the sequence of events?
Then see Ibn Ezra aroch on 11:1 (and also katzar on
11:1 and 11:4). Note how his commentary is very different
than Rashi (and Rashbam's)! Be sure that you understand how
Ibn Ezra takes into consideration all the points mentioned in
question #2!
4. Next, see Ramban. Note how Ramban basically agrees with
Rashi (and hence must disagree with Ibn Ezra), but explains
how and why this case of God speaking to Moshe in Pharaoh's
palace is special! See also Ramban's commentary on 10:29,
noting how this relates to his explanation on 11:1.
See also Chizkuni who quotes a Midrash that brings a
different solution (but quite creative) to this problem of how
God talked to Moshe in Pharaoh's house!
5. Do Moshe and Pharaoh ever see each other again? In case
you forgot, see 12:29-33!
Did Moshe keep his promise from 10:29?
Did Pharaoh keep his 'threat' from 10:28?
See Ramban on 10:29!
be-hatzlacha,
menachem
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