[Par-reg.w] for Parsat Tzav - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Mar 23 17:07:21 EDT 2015
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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 TZAV
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
KASHRUT - between CHAYLEV V'DAM & KORBANOT
1. Towards the end of Parshat Tzav we find
two important laws
concerning Kashrut:
1) the prohibition against eating
"chaylev" (7:22-25)
2) the prohibition against eating blood
(7:26-27)
Considering that all of the other laws
found in Parshat
Tzav deal exclusively with the laws of
korbanot, attempt to
explain why these laws of kashrut (which
apply to eating an
animal that is NOT a korban) are also
included in Parshat
Tzav.
In your answer, relate to the phrase "
from an animal
which CAN BE a korban for Hashem..." in 7:25.
Relate as well
to the introductory sentence (see 7:22-23),
i.e. the fact that
these laws are directed to the entire nation
(and not just for
the "kohanim" as were all the laws in Parshat
Tzav up until
this point (see 6:1-2).
2. Recall from Parshat Vayikra that the
Torah had already
prohibited "chaylev v'dam" (see Vayikra 3:17,
noting its
context). Even though this appears to be the
very same law
(albeit in a more concise form) that we find
in Parshat Tzav
(see 7:22-27), explain the necessity for this
'repetition'.
In your answer, relate to the primary
topic of each
Parsha, and how the laws of "chaylev" and
"dam" relate to
those topics. [Note as well what specific
category of korban
they relate to.]
3. Next, review Vayikra 17:8-12, noting how
once again we find
a similar prohibition against eating blood!
In your opinion,
is this the same law or a different one?
If it is the same, why do you think it
is being repeated?
If it is different, what is different
about it?
In your opinion, why is "chaylev" not
mentioned here?
Now read 17:13-14. What prohibition is
being added?
Can you explain why?
How do these psukim relate to your
answer to the first
part of this question? Relate to the overall
topic of chapter
17, as well as to its 'location' within Sefer
Vayikra.
4. Finally, see Devarim 12:13-16. In what
context is the
prohibition against eating blood being
mentioned in these
psukim?
Why do you think that it is necessary to
repeat this law
in that "parshia"? [In other words, what is
the overall topic
of the unit from 12:4-19, and how does that
topic relate to
the prohibition against eating blood?]
Now read Devarim 12:20-28. [i.e. the
next topic in
Devarim]
What is the topic of this parshia?
How does this "parshia" relate to
Devarim 12:4-19?
How does it relate to Devarim 12:15-16?
According to this parshia, are there TWO
different
reasons for not eating blood, or only ONE?
[Relate to 12:23 &
12:27 / is this the same reason or two
different reasons?]
How does this parshia relate to Vayikra
7:22-27 and its
context?
5. Based on the above questions, how does the
prohibition
against eating "dam v'chaylev" (which applies
to this very
day) relate to the laws of korbanot?
In your opinion, why would this be
significant?
Relate your answers to all of the above
questions to your
understanding of the laws of "kashrut" that
we keep to this
very day?
6. For further iyun, see:
Ramban on Vayikra 17:11 & Devarim
12:23-25;
Chizkuni on Vayikra 3:17 & Devarim
12:16;
Sefer ha'Chinuch - Mitzvah #147 & #148;
===================================
PART II - QUESTIONS FOR PREPARATION (for
weekly shiur)
[Note: these questions are (and should be)
very similar to
last week's questions on Vayikra. When you
finish, you will
probably understand why.]
1. Review chapters six and seven in Parshat
Tzav, noting how
these two chapters form a distinct unit that
contains seven
short "parshiot".
As you review the opening psukim of each
'parshia', you
should notice (most of the time) the
repetition of a certain
phrase.
Verify your answer based on 7:37-38. Be
sure that you
understand why this 'summary pasuk' proves
that chapters six
and seven indeed form a distinct unit.
Once you identify this 'opening' phrase,
attempt to understand
the meaning of the word "torah" in this
context. Also, as you
continue your study, attempt to explain why
two of these
'parshiot' do not include this phrase.
2. Next, identify the primary topic of each
"parshia"' (a
short phrase is sufficient). [The 'opening
phrase' (or lack
of it) will help you identify those topics.]
Then, construct a list of these topics, one
short line per
each "parshia", and study the progression of
these topics
(i.e. from one to the next).
Turn your list into an outline, by grouping
its common
topics together. Try to give an accurate
title for the entire
outline.
3. Now, scan these twp chapters once again,
this time noting
each time that a new "dibur" begins [i.e.
"vayomer Hashem el
Moshe..." or similar].
Make note of those positions on your
outline.
For each "dibur", note to whom these
commandments are
directed. Relate this to the content of each
unit.
Be sure that you can explain why there
are certain
instances where we find a "dibur" to Bnei
Yisrael, while other
times only to Aharon and his sons. [In your
answer, relate
once again to the summary pausk in 7:37.]
4. Based on your outline (and its title),
attempt to define
the overriding principle that guides the
order of these
parshiot in Parshat Tzav.
In what way is the order (and
progression of topics) in
Parshat Tzav different than the order in
Parshat Vayikra?
Can you explain why?
Based on your answer, explain why each
category of korbanot
is repeated twice (i.e. once in each Parsha)?
As you compare the laws of each korban
(in each
respective Parsha), attempt to explain why
certain details
that are the same, and why certain details
are different.
5. In your opinion, would it have been more
logical for the
Torah to combine all of these laws concerning
korbanot into
one Parsha?
Based on your outline, can you explain
why each Parsha is
presented separately? Relate to the opening
psukim of both
Parshiot Vayikra & Tzav.
6. Based on your outline and study thus far,
review once again
each of the "diburs" in the unit of chapters
6->7 and attempt
to explain the necessity of each one. Can
you explain why
(all of the sudden) there is a new "dibur" in
7:22? Explain
as well why this "dibur" is given to Bnei
Yisrael, and not
only to the kohanim, as was the case with
each of earlier
ones.
How do these laws enhance your
understanding of the laws
of Kashrut today?
7. Finally, note that 7:28 also begins with a
new "dibur" to
Bnei Yisrael. Based on the content of that
"parshia", can you
explain why?
Based on these two sources (i.e. these
two "dibur"s),
could you 'redefine' your title of Parshat
Tzav (to make it a
bit more precise)? In your answer, relate
to 7:34-36.
PART III - PARSHANUT
ZOT 'TORAT HA'MILUIM'
1. What is the glaring problem with pasuk
7:37? [If you
prepared the questions in Part II, you most
probably already
noticed this problem.]
Note how this pasuk 'almost' summarizes
the entire unit
that began in 6:1-2 with "zot TORAT
ha'Olah... " etc.]
In your opinion, what does the word
"miluim" (in 7:37)
refer to? Does it relate to any topic in
chapters 6 thru 7?
Does it relate to the primary topic of
chapter 8?
Does it relate in any way to the Korban
Shlamim?
Now, let's see how the commentators (on
7:37) related to
these questions:
2. See Rashi: What does he mean by "yom
chinuch kehunah"?
Does this refer to 6:12-14?
Why would this be referred to as
"miluim"?
Relate to Shmot 29:9, Vayikra
21:10!
In your opinion, what 'forces' Rashi to
prefer this
interpretation?
3. Next see Ibn Ezra: [see Chizkuni as well]
Why does Ibn Ezra refer to Shmot chapter
29?
Can you find the word "miluim" (or
something similar) in
that chapter? What is its context?
How does that chapter relate to Vayikra
chapter 8?
How is Ibn Ezra's pirush different than
Rashi?
In your opinion, what is the underlying
reason for the
"machloket" between them?
Relate to the similarity between the
special laws of the
"ayil ha'miluim" (that was offered each day
during the 7 day
miluim ceremony /see 8:22-29) and the laws of
the korban
shlamim [i.e. in regard to the "chazeh
v'shok"]?
In you opinion, could the "ayil
ha'miluim" be considered
a 'prototype' of the korban shlamim? If so,
how would this
help us understand the problem 7:37?!]
WHEN THESE LAWS WERE GIVEN
4. Now, read 7:38.
According to this pasuk, WHEN and WHERE
were these
mitzvot (i.e. the "torot" in chapters 6 thru
7) given to Moshe
Rabeinu:
If on Har Sinai, then was this during
the first or last
40 days?
If from the Mishkan (at the foot of Har
Sinai), in your
opinion were these laws given before or after
the laws in
Parshat Vayikra? [Attempt to support your
answer.]
Would it make sense that the laws in
Parshat Tzav would
need to have been given before the Mishkan
was dedicated?
Explain why.
How would your answer to these questions
be affected by
the principle of "ein mukdam u'm'uchar
ba'Torah"?
Now, see Ramban on 7:38.
Why does Ramban quote (here) the
statement by Chazal that
ALL of the mitzvot were given first from Har
Sinai, and then
repeated from the Ohel Moed?
What problem would this solve?
What doesn't Ramban himself accept this
interpretation?
How does Ramban explain this pasuk?
How do both of these pirushim
relate to Vayikra 1:1?
Relate to Ramban's pirush to 8:1!
5. Next, see Ibn Ezra [& Chizkuni] on 7:38:
What specific point concerning 7:38 does
this Ibn Ezra
deal with? How does this relate to the above
Ramban?
Why does Ibn Ezra quote the pasuk from
Amos?
6. Read 8:1-8 (and if possible, review the
entire chapter).
Note how this is the first 'narrative'
in Sefer Vayikra.
Note also that it is the fulfillment of
God's commandment
to Moshe in Shmot chapter 29.
[Review also Shmot chapter 40 (in case
you forgot it), as
well as Vayikra 1:1 and 7:37-38.]
Now, try to determine the chronological
order of these
events. - In other words, when did the 7 day
miluim ceremony
take place (on what day of what month)?
On what day did the SHCHINA first dwell
on the Mishkan?
[Relate to Shmot 40:34-37.]
On what day were the mitzvot of Parshat
Tzav given?
Now, see Rashi on 8:2. Why does Rashi
state immediately
at the beginning of this parshia his
principle of "ein mukdam
u'm'uchar"?
How and why does Rashi arrive at his
conclusion of the
date of the 23rd of Adar. [Relate to Shmot
40:1-2.]
Finally, see Ramban on 8:2!
How and WHY does Ramban disagree with
Rashi?
Is Ramban able to keep Sefer Vayikra in
chronological
order? [In order to do so, what assumptions
must he make?]
Towards the end of this Ramban, he
agrees that a certain
set of laws in Parshat Tzav is indeed 'out or
order', but
explains why. Which 'parshia' is this, and
why does Ramban
'move' specifically this one? [See also
Ramban on Shmot 40:1.]
Relate your answer to the first Ramban
of Sefer Shmot!
Based on this Ramban, can you explain
when (and why)
Ramban does employ the principle of "ein
mukdam u'muchar"?
[See also Shmot 16:30-36 for similar
example.]
[See also second part of the Ramban on
Vayikra 25:1!]
b'hatzlacha,
menachem
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