[Par-reg.w] Haazinu - questions for self study

Sun Sep 1 12:06:51 EDT 2013

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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  HAAZINU

PART I - QUESTIONS FOR THE 'SHABBOS TABLE' 

BARUCH HU U-VARUCH SHMO 

1.  We are all familiar with the custom of
answering 'baruch Hu, u-varuch shmo' whenever
we hear a 'bracha' of 'baruch ata Hashem'. 

    Are you aware of the source for this
custom? 

    In case you aren't, first - attempt to
understand the meaning of the statement
baruch hu u-varuch shmo'. 

Then, read the opening three lines of 'shirat
Ha'azinu" (32:1-3), paying special attention
to 32:3! 

    As you can translate 32:3, be sure that
you understand its context.  Relate this
pasuk to the above question. 

    Then, see Rashi on 32:3.  According to
Rashi, how would he have answered the above
questions?  See also the commentaries of
Rashbam & Seforno on 32:3. 

    Finally, see Mishna Brura - Hilchot
Tefilla 124#5 note 22. 

'BRICKS or LADDERS' 

2.  Note the 'style' of shirat Ha'azinu as it
appears in a Sefer Torah, i.e. the
'ladder'-like manner in which its psukim are
written.  Then, compare that style to the
style of shirat ha-yam, i.e. Shmot chapter
15.  Similarly compare these styles to the
styles of: 

    shirat ha-melachim in Yehoshua chapter
12, 

    shirat Devora in Shoftim chapter 5, and 

    shirat David in Shmuel II chapter 22. 

    Notice how we find two types of 'style'
in this regard.  Can you relate the 'style'
of each shira to its content? 

    Can you explain how these 'songs' relate
to key events in Jewish history? 

SHIRAT HA'AZINU & NEVI'IM 

3.  Compare the opening two psukim of Sefer
Yeshayahu with the opening pasuk of shirat
Ha'azinu. 

    In your opinion, is Yeshayahu using this
parallel to the opening lines of shirat
Haazinu for simply 'poetic' reasons, or does
this carry thematic significance as well? 

    In your answer, relate to both the
primary theme of shirat Ha'azinu and the
primary message of Yeshayahu's prophecy. 

    [See Chizkuni on 32:1!] 

4.  Compare 32:36 [and its context] with II
Melachim 14:23-28, especially 14:26!

    Would you say that the navi's use of the
phrase 'efes atzur ve-efes azuv' is
intentional?  Relate this to the prosperity
which Israel enjoys during the time period of
Yerov'am ben Yoash. 

    Note the mention of the prophet Yona ben
Amitai in Melachim II 14:25!  In your
opinion, is this the same prophet Yona of
Trei Asar (that we read for Maftir on Yom
Kippur)? 

    If so, can you relate this prophecy to
that Sefer? 

PART II - QUESTIONS FOR PREPARATION (for
weekly shiur) 

1.  Review 31:14-30, noting how these psukim
form the introduction to "shirat Ha'azinu" -
which follows in chapter 32. 

    Noting especially 31:17-21 and 31:28,
according to these psukim, what should be the
primary purpose of shirat Ha'azinu?  

    How will 'knowing this song' help Am
Yisrael cope with (and resolve) future
situations of distress? 

2.  Next, review the opening psukim of the
shira (i.e. 32:1-9).  In your opinion, which
psukim serve as an 'introduction', and what
pasuk actually begins the shira itself?

[In other words, after the introduction, what
pasuk[im] serves as its 'opening statement'?]

    Relate this 'opening statement' to your
answer to the above question.  Could you
consider 32:7 as another type of 'opening
statement'?  Can you explain its thematic
importance as well?  How does it relate to
32:4-6?

3.  Now, study the remainder of shirat
Ha'azinu, and try to divide it into clear
units. 

    In addition to translating each pasuk,
attempt to follow its theme and flow by
identifying the primary topic of each unit.
Be sure to relate this theme to your answer
to the above questions (and to the topic of
its introduction in 31:17-21). 

    Be sure to see Ramban & Seforno on 31:17.

[Do these commentaries support your
conclusions?] 

4.  Finally, review the concluding psukim:
32:44-47.  How does 32:44-45 relate to
31:14-30? 

    In your opinion, does 31:46-47 relate
only to the shira or to the entire book of
Devarim (or possibly to the entire Torah)?
Relate to the word 'ha-devarim' in 32:46 and
to the simple pshat of 32:47 (compare
w/5:28-6:3). 

    Based on these psukim, explain the
thematic connection between shirat Ha'azinu
and the main speech of Sefer Devarim. 

5.  Note Chizkuni on 42:44. 

    Then see Ibn Ezra on 42:44.  Relate this
to Ibn Ezra on 31:1. 

PART III - PARSHANUT 

B'ETZEM HA'YOM HA'ZEH

1.  Note the phrase 'be-etzem ha-yom ha-zeh'
in 32:48. 

Compare with Breishit 7:13 and Shmot 12:51. 

Can you find a thematic connection between
these three psukim and their context? 

    See Rashi on 42:48. 

BACK TO BREISHIT

2.  In relation to the Torah's use of the
phrase 'shamayim va-aretz' in 32:1, relate
32:1 to 30:19, 31:28, and 11:10-17. 

Then, see Rashi & Rashbam on 32:1, noting how
these psukim can help you appreciate their
commentary. 

Can you explain why they both quote 11:17. 

See also Rashi on 30:19! 

[See also Ibn Ezra & Chizkuni on 32:1.  In
what manner are their commentaries different
than Rashi's?] 

    Now see Ramban on 32:1.  Relate to Ramban
on 30:19! 

Note how his peirush differs with Rashi's. 

    Can you explain what Ramban considers
'derech ha-pshat' and 'derech ha-emet' in
this regard? 

    What is the difference between them in
approach?  In your opinion, do these two
approaches contradict or complement one
another? 

IBN EZRA & OLAM HA'BAH

3, Review 32:39, noting God's statement
regarding life and death.  Which comes first
in this pasuk [life or death]?  Can you
explain why?

      Then see commentary of Ibn Ezra on
"amit v'achya" in the middle of his
commentary on 32:39.  Note how he quotes
opinions that this pasuk, along with several
others, indicates that there must be a world
to come.  

      Note how Ibn Ezra himself relates to
that proof, and how he offers his own
explanation in regard to the existence of a
'world to come', and how one achieves that
reward.

      How can this Ibn Ezra help you
appreciate why the Ibn Ezra himself was so
dedicated to Torah study?

    be-hatzlacha, 

menachem 

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