[Par-reg.w] Nitzavim Vayelech - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Sep 15 05:28:54 EDT 2014
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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 NITZAVIM & VAYELECH
PARSHAT NITZAVIM
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
>From BRIT SINAI to BRIT NITZAVIM
1. Review the first pasuk of the Sedra (i.e.
29:9), noting
the meaning of the word 'nitzavim'. What is
the 'shoresh'
[root] of this word, and why do you think
that Moshe Rabbeinu
chose this word to describe this 'setting'?
In your opinion, does the noun 'matzeva'
[a monument]
stem from the same root? If so, explain why.
Now, review the opening psukim of
Parshat Vayetze
(Breishit 28:10-22), noting the Torah's use
of both the verb
'nitzav' and noun matzeva. Based on their
context, can you
find a thematic connection between these two
Parshiot?
2. Next, review 29:9-14 once again, this
time noting how
Moshe Rabbeinu's opening statement of 'atem
nitzavim' relates
directly to the covenant ['brit'] that he
describes in 29:11.
In fact, note how all the details in 29:9-14
relate to this
brit.
What is the purpose of this brit, and how
does it relate to
earlier covenants convened between God and Am
Yisrael (that
were mentioned earlier in Chumash; e.g. brit
avot & brit
Sinai)?
Now, review 28:69 in its context. How
do 29:9-14 relate
to the brit described in Parshat Ki Tavo?
In your opinion, does 'brit Nitzavim'
relate to the main
speech of Sefer Devarim? If so, how (and
why)? In your
answer, be sure to relate to the pasuk: "in
order that you be
His nation, and He will be your God - as He
spoke to you, and
as He swore to Avraham..." (29:12). [Be sure
to relate to
Devarim 26:16-19 and its context.]
Make sure that you can explain every
phrase of that
pasuk! In other words, where in Chumash had
God already given
this message to Bnei Yisrael, and likewise,
where (and when)
did He explain this to the avot?
Finally, in your answer, be sure to
relate to the phrase
'lihiyot lachem l-Elokim' / see Breishit
17:1-9, Shmot 6:2-8 &
19:3-6, Vayikra 26:12 and its context.
[See also Yirmiyahu 11:1-5!]
3. With this background, review Shmot
24:3-8, i.e. the
details of the covenantal ceremony that took
place when Bnei
Yisrael first declared 'na'aseh ve-nishma'
(forty years
earlier at Ma'amad Har Sinai).
Note as well the numerous parallels
between that ceremony
and the covenant described in Devarim 27:1-8,
28:69 & 29:9-11.
Can you explain why there is a need for
'another' covenant
specifically at this time in Jewish History,
and how it
relates to the original covenant convened at
Ma'amad Har
Sinai?
Did you find a parallel to the twelve
monuments
('matzevot') that are described in Shmot
24:4, and to the
'leadership group' described in Shmot 24:1 &
9?
[In case you didn't notice this yet,]
relate to Moshe's
statement of 'atem nitzavim' in Devarim
29:9 and the
continuation of the pasuk that includes
'kol ish Yisrael'.
Can you find significance in both what is
similar and what
is different in this parallel?
4. Finally, study the first ten lines of the
Ramban on 29:9.
Even though he doesn't mention this parallel
explicitly, note
how his commentary relates to this parallel,
alluded to in the
above questions. [If you have time, see also
the second
section of the lengthy Ramban on Vayikra
25:1, beginning with
'lefi da'ati...' where he explains] why
'brachot & klalot'
became a necessity in the second brit.]
MILAT HA-LEV
5. Review 30:1-10 (i.e. 'parshat
ha-teshuva') paying special
attention to the phrase 've-mal Hashem et
levavcha ve-et levav
zar'echa' (30:6). In your opinion, why does
the Torah use the
verb of 'mila' to explain how Hashem will
help us do teshuva?
Can you relate this to covenant of 'brit
mila' (see
Breishit 17:7-11) as well as to the physical
action of
circumcision?
6. Now, see Ramban on this pasuk (30:6).
Note how Ramban
uses this pasuk to explain how life in
'messianic times' will
be different! [This Ramban is quite long,
but worth the
effort. It is also worthwhile to see Ramban
on Vayikra
26:12.]
Afterward, see the commentary of Ibn
Ezra & Seforno to
30:6. How (and why) are their commentaries
different than
Ramban's?
PART II - QUESTIONS FOR PREPARATION (for
shiur)
1. Note how Parshat Nitzavim is actually
part of an
additional speech given by Moshe Rabbeinu
that began with 29:1
(i.e. at the end of Parshat Ki Tavo). Be
sure you study the
speech itself, be sure to verify this, and
attempt to identify
as well precisely where this speech ends.
Then, study the contents of this speech,
and attempt to
identify its purpose, as well as its thematic
connection to
the Tochacha in chapter 28?
Based on your answer, suggest a reason
why Chazal may
have preferred to begin the Sedra of Nitzavim
with 29:9
instead of from where the speech actually
began in 29:1.
2. Recall how the 'tochacha' in Parshat Ki
Tavo (i.e. chapter
28) explains how Am Yisrael can expect reward
for following
Hashem, and punishment for disobeying Him.
In your opinion,
could (theoretically) an individual have the
right to 'back
out' of the covenant - saying - 'I don't want
neither the
reward, nor the punishment'?
In your answer, relate to Devarim
29:13-20, especially to
29:18!
Relate also to Yirmiyahu 7:21-28,
especially 7:24.
See also Yirmiyahu 11:1-10,
especially 11:8.
Use this to explain why chapter 29
follows chapter 28.
3. Note that the psukim in 30:1-10 form a
'parshia'. What is
basic message of this parshia, and how does
it relate the
warnings of the tochacha that were described
back in chapter
28?
How does this parshia (30:1-10) relate
to the primary
themes of the main speech of Sefer Devarim?
Towards what
purpose does God promise that Am Yisrael will
ultimately
return to their land (and God)?
4. Similarly, note how 30:11-14 also forms a
distinct
parshia. Attempt to identify its main point,
and (as above)
how it relates to the main speech of Sefer
Devarim. Can you
explain why this message is given at this
point?
5. Finally, note how 30:15-20 also forms a
parshia. Compare
the main points of this parshia to the Gan
Eden narrative in
Sefer Breishit (chapters 2->3). What is the
most obvious
parallel between these psukim and the story
of Gan Eden?
What does this parallel suggest
concerning the connection
between God's placement of Bnei Yisrael in
the Land of Israel
and story of Gan Eden?
6. Relate this parallel to Mishlei 3:18,
noting especially
the overall context from 3:1-18.
Relate this pasuk as well to Breishit
3:24 & Shmot 25:21-
22!
Note how this parshia concludes Moshe
Rabbeinu's
'concluding' speech that began in 29:1.
Can you explain why this forms an
appropriate conclusion
not only for this speech, but also for this
entire section of
Sefer Devarim?
PART III - PARSHANUT
1. In 29:9-10, we find a lengthy list of the
types of people
who will now enter into this covenant. Take
a careful look at
this list and attempt to determine the logic
of its order. In
your opinion, does each category refer to a
specific group of
people, or are some of them more general
categories (followed
by sub-categories)?
In your opinion, does the word 'ish' in
'kol ish Yisrael'
refer to 'everyone'; only the males; only the
male adults; or
only to the important people?
Explain what you base your answer upon.
Finally, in your opinion, are the
'chotvei etzim' [wood
choppers] and 'sho'avei mayim' [water
carriers] Jewish? On
what do you base your answer? Can you
explain why
specifically these two professions are
mentioned? [Do these
names ring a bell?]
With these questions in mind, see the
following
commentators:
First, see Rashi on 29:10
How (and why) does Rashi reach this
conclusion about
these converts? Is it based primarily upon
'pshat' in
Nitzavim, or based on the parallel
'professions' found in
Sefer Yehoshua?
Next, see Chizkuni on 29:10 -
How does he explain these two
'professions'?
Would you say that he agrees with Rashi
that they are
converts?
Then, see Seforno on 29:10-
Note how he compares this to I Shmuel
15:3.
In what manner is his peirush totally
different than
Rashi's?
How does the local context of these
psukim support
Seforno?
Now, see Ibn Ezra on 29:9-10
What is his conclusion concerning the
order.
How does this conclusion affect his
understanding of the
word 'rasheichem'?
[Note that Rashi offers a similar
peirush on 29:9.]
Finally, see Ramban on 29:9-10 (in the
middle- starting
'rasheichem..').
How does Ramban explain the order of
this pasuk?
How does this differ from Ibn Ezra, and
how does this
affect his interpretation of each of these
words? [Note
Ramban's 'klal u-prat' approach.]
Finally, how is Ramban's suggestion that
the 'wood-
choppers' were from the 'erev rav' different
from Rashi's
interpretation? Can you explain the reason
for this? What
assumption (that isn't written) must each
commentator make to
explain his opinion?
2. Review, 29:28, noting the phrase
'ha-nistarot l-Hashem
Elokeinu...'. In your opinion, what
'nistarot' [hidden
things] is this pasuk referring to?
Is it what Hashem does in hidden ways?
Is it what we do in hidden ways?
Are they things that God may hide from
us, but known to
Him?
or possibly something else?
Furthermore, how does this final pasuk
relate to the
entire perek which precedes it?
In your opinion, which explanation seems
most accurate?
After considering these questions, see
(as usual) Rashi,
Ibn
Ezra, Ramban [note how and why he may argue
with Ibn Ezra],
Rashbam, Chizkuni, and Seforno [on 29:8].
Do any of these commentators offer the
same
interpretation?
After you have understood each
interpretation, attempt to
explain why there are so many different
opinions.
Be sure to note Targum Unkelos, as noted
by Ramban at the
conclusion of his peirush on 29:28.
3. See Rashi on 30:19, noting how he offers
two different
reasons for why specifically the 'shamayim
va-aretz' were
chosen as 'testimony'.
Explain the difference between these two
interpretations.
[Can you relate this to 'yir'at Hashem' &
'ahavat Hashem'?]
How does Rashi's peirush relate to
'shirat Ha'azinu' (see
32:1)? How does 30:19, in its context relate
to shirat
Ha'azinu?
See also Chizkuni on 30:19. Which of
Rashi's two
peirushim is his peirush more similar to?
Can you explain why he supports his
peirush specifically
from the Tochacha in Vayikra 26:3-4, and then
from Devarim
11:17?
Can you suggest an additional reason why
the Torah,
towards its conclusion, relates to shamayim
va-aretz (based on
Breishit 1:1, 2:4)?
=============================================
PARSHAT VAYELECH / Questions for
self-study
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
TO WHOM DO WE PASS THE TORCH?
1. In 31:9, Moshe Rabbeinu gives the Sefer
Torah (after it is
written), specifically to the Levites ['bnei
Levi'] and to the
elders.
Can you explain the reason for this?
Be sure to relate to 33:10, 17:9-11 &
18:3-5.
Note also Nechemia 8:7-9! [In regard to
when this event
took place, see 8:1!]
See also Ibn Ezra on Devarim 31:9!
Relate this to the underlying reason for
why God chose
'shevet Levi', and for why they did not
receive their own
'nachala' in the land.
THE REASON FOR SHIRAT HA'AZINU
2. Did you ever notice that Parshat Vayelech
explains the
reason for the 'shira' in Parshat Ha'azinu?
If not, carefully read 31:16-30. Based
on these psukim,
be sure that you understand the purpose of
shirat Ha'azinu.
Then, review that shira and see how its
details fulfill that
purpose.
[This counts as a question for next week as
well, but it is
expecially appropriate for Shabbat Shuva.]
To the best of your recollection, is it
a mitzva to learn
shirat Ha'azinu by heart (and understand it)?
Relate your
answer to 31:19. See also Parshanut section
below (question
#2).
FROM CHUMASH TO NVIIM
3. Review 31:1-8, and then compare these
psukim with the
first ten psukim of Sefer Yehoshua. How do
these psukim help
you better appreciate the manner in which
Sefer Yehoshua
begins?
How does the remainder of chapter 31,
especially 31:16-
21, relate to other chapters in 'Nevi'im
Rishonim'?
HAKHEL & BRIT SINAI
4. Review the mitzva of hakhel and its
various details as
described in 31:7-13. Then compare these
details to the
detailed description of the ceremony at
Ma'amad Har Sinai
(when Bnei Yisrael declared 'na'aseh
ve-nishma') as described
in Shmot 24:1-11.
Can you explain the reason for these
parallels?
Review the story in Yehoshua 8:30-35, as
well as the
original commandment to perform this
ceremony, as described in
Devarim 27:1-8. In your opinion, did
Yehoshua follow that
commandment exactly as he should have? How
does the story in
Yehoshua help us understand the commandment
in Devarim?
Why is Yehoshua commanded to teach Bnei
Yisrael the Torah
on Har Eival, and to conduct this ceremony at
the same time?
In what manner is that ceremony parallel to
the ceremony of
hakhel?
What do these parallels suggest in
regard to the purpose
of
the mitzva of hakheL, and why is this
important?
PART II - QUESTIONS FOR PREPARATION (for
weekly shiur)
1. Review Parshat Vayelech, making note of
all the various
times when God commands Moshe to write
something down. Make a
list of each instance, and note what is to be
written and why.
[Be sure to note 31:9-11,19,22,24-25,30
in their
context.]
2. Be sure to see the various opinions of
the commentators on
all of the above psukim. Note the wide range
of opinions
concerning specifically what Sefer Torah
Moshe Rabbeinu wrote
down, and what 'torah' is to be read at
hakhel etc. Can you
explain the reason for this wide range of
opinions?
3. If 31:9 refers to the entire Torah, then
how could this
pasuk be included in the Torah itself? How
does Ramban answer
this question? [Note Rashi as well.]
4. In regard to what was read at hakhel, see
Rashi 31:11 and
Masechet Sota 41a.
5. Based on 31:19, can you explain why there
is a separate
mitzva to write down specifically the
'shira'?
PART III - PARSHANUT
1. Read the first pasuk of Parshat Vayelech
(31:1).
How did you understand 'va-yelech
Moshe...' - in other
words: to where did Moshe go? Where was he
beforehand?
How does knowing 'where Moshe went'
relate to the content
of what Moshe says in the psukim which
follow?
[In your answer, relate to 31:7 as
well!]
a. See Ramban. How does he answer the
above questions? Why
does he relate this to what happened in
Parshat Nitzavim?
b. See Ibn Ezra. Note how (based on this
pasuk) he changes
the chronological order of events from the
order in which they
are recorded. Can you follow his reasoning?
In what way is Ibn Ezra's approach
different than
Ramban's?
Can you explain why Ramban doesn't agree
with Ibn Ezra?
c. Now, see Chizkuni! How is his peirush
similar to Ramban,
and in what way is it very different?
How does Chizkuni relate this pasuk to
the events which
take place from chapter 31-34? [Would you
consider this
approach 'realistic' or Midrashic'?]
d. Finally, see Seforno. In what manner is
his peirush
totally different than all of the above?!
[Do you think that 31:7 affected
his peirush?]
In your opinion, how strong are his
proofs from Shmot 2:1
and Devarim 17:3? Can 'vayelech' in those
psukim be explained
in a different manner?
How does Seforno relate this pasuk to
Parshat Nitzavim?
2. Review 31:19, noting that God's
commandment is given in
plural. Can you explain why? Afterward:
See Ibn Ezra. How does he explain the
reason for the
plural?
According to Ibn Ezra, is this also a
mitzva for future
generations to learn this shira by heart?
Next, see Ramban. How does he answer
the above
questions?
On what point does he disagree with Ibn
Ezra?
Finally, see Chizkuni. What point does
he add?
Would you say that he agrees or
disagrees with Ramban?
be-hatzlacha,
menachem
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