[Par-reg.w] Emor/ Behar - Questions for self study
Menachem Leibtag
tsc at bezeqint.net
Wed May 6 08:03:55 EDT 2015
This week's TSC shiurim are
dedicated in memory of Shmuel aharon
ashkenazie ....
Haish hakasher vehayshar beenav rav pealim
Gomel hasadim .
niftar 24 Iyar. Yehi zichro Baruch.
*********************************************
****************
THE TANACH STUDY CENTER
[http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem
Leibtag
*********************************************
****************
PARSHAT EMOR
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
"CHILLUL" & "KEDUSHA" [chapters 21 & 22]
1. As you review the laws in chapters 21 &
22, note how often
we find the word (and/or concepts of)
"chillul" and "kedusha".
[Note as well how we find these words in just
about each
'parshia' division within these two
chapters.]
What is the meaning of each of these two
words, and how
are these concepts related?
Use this to explain the thematic connection
between the
topics found in these two chapters.
2. How do these two words - "chillul" and
"kedusha" - relate
to the overall theme of Sefer Vayikra (as
discussed in our
shiur on Acharei Mot). Relate especially to
18:1-5, i.e. the
'introductory psukim' of the second half of
Sefer Vayikra.
Relate your answer as well to 22:31-33,
noting how they
summarize of this unit (and these concepts),
and form a
beautiful conclusion.
[Relate alsol to Tehillim 34:13-15!]
3. In chapter 21, we find how the "kohanim"
our bound by a
special set of an additional laws [and
restrictions] - because
their responsibility is to serve God. Can
you find a similar
concept in relation to the special laws in
Parshat Kedoshim
(Vayikra chapters 19 & 20) that Bnei Yisrael
are obligated to
keep?
In your opinion, are the laws in Parshat
Kedoshim special
for the people of Israel, or would God expect
all mankind to
keep those laws. Explain your answer.
In your answer, relate to 20:26, noting
how we find yet
another beautiful summary pasuk!
4. As you study the laws in chapters 21 &
22, attempt to
explain the logic of the progression from one
topic to the
next. While doing so, relate to the following
questions:
How is the law of a KOHEN "tamey"
similar to the law of
KOHEN "ba'al mum" [someone with a physical
blemish or defect]?
How is it different?
Attempt to explain why a kohen "baal mum"
is permitted to
eat "kodshim", while a "kohen tamey" cannot.
Why can't either of them offer korbanot?
In what manner are the laws relating to
a kohen "ba'al
mum" similar to the laws of an animal that is
a "ba'al mum"?
How is the prohibition against offering an
animal less than
eight days old similar to the prohibition of
a "ba'al mum"?
5. Even though a KOHEN "baal mum" cannot
offer korbanot (see
21:16-21), he is permitted to eat them (see
21:22-23).
Attempt to explain the underlying logic of
these two laws.
Would you consider either (or both) of
them 'fair'? In
other words, is it 'fair' that a kohen cannot
offer a
sacrifice just because he has some type of
deformity?
6. Recall how chapters 6 & 7 in Parshat Tzav
constituted a
special set of laws for the "kohanim"
concerning HOW they are
supposed to offer the various korbanot.
In what manner are the laws in Parshat
Tzav different
from the laws relating to "kohanim" in
Parshat Emor (in
chapters 21-22)? [Note the header in 6:1-2,
compare with
21:1.]
Relate your answer to our shiur on
Parshat Acharei Mot in
regard to the two 'halves' of Sefer Vayikra.
[In other words,
how does Parshat Tzav relate to "kedushat
Mishkan", while
Parshat Emor relates to "kedushat ha'am".]
PARALLEL PSUKIM
1. What is difficult about the last pasuk in
chapter 21? In
other words, what specifically did Moshe tell
Aharon, the
Kohanim and Bnei Yisrael? [Or what does it
'summarize'?]
In your answer, relate 21:16-17, 21:1, &
20:1-2! What is
special about these three 'headers', and how
do they explain
the last pasuk in chapter 21?
Do you think that this summary pasuk
could also be
considered a conclusion to chapters 18->19 as
well?
Support your answer!
2. Carefully study the 'style' of the opening
psukim to
chapter 23 (i.e. 23:1-4), noting how they
contain a 'double
introduction'. Then, compare this 'style' to
the opening
psukim to Parshat Va'yakhel (i.e. Shmot
35:1-4).
Note how each contains a similar
commandment in regard to
Shabbat, which doesn't appear to be directly
related to the
header!
In your opinion, how can this parallel
'style' help
understand the connection between the laws of
shabbat in
relation to both the building the Mishkan and
the "moadim"?
See Ramban on 23:2 for a detailed
discussion of this
topic and this parallel.
3. As your review chapter 23 (i.e. the
"moadim"), note how the
phrase "chukat olam l'doroteichem..." can be
found in the laws
of almost every holiday. First, verify this
statement by
locating the precise phrase that is used for
each holiday.
Attempt to explain what this phrase
means, and how it
relates to each holiday. Relate as well to
Shmot 12:14.
Is this phrase for each holiday
identical? If not, which
holiday(s) is different? [Relate to the word
"moshvoteichem"
in each!]
Can you explain why this word is missing
in specifically
in regard to "succot"? Relate your answer to
the pasuk that
follows: "ba'sukkot tayshvu shivat yamim..."
(see 23:41-42),
and why Succot should be different in this
regard.
==========
PART II - QUESTIONS FOR PREPARATION (for
weekly shiur)
1. In Parshat Emor (chapter 23) we find a
complete list of the
Jewish holidays. Where else in Chumash do we
find a set of
laws that discusses either all (or at least
most) of the
Holidays? [If [/or when] you give up, see
Shmot 23:24-20,
34:18-26, & Bamidbar chapters 28-29 and
Devarim chapter 16.]
As your study those units, see if you
can identify
different 'categories' of Holidays. Explain
how your division
is based on how they are presented in
Chumash.
2. In what manner is the presentation of the
CHAGIM in Parshat
Emor different than the others? In what
manner is it similar?
Can you identify a unifying theme for
the details about
the holidays that are mentioned in this
chapter?
3. Note the dates that the Torah uses for
each holiday. Are
they based on the solar calendar (i.e. the
agricultural
seasons) or lunar calendar (month/day)? [or
both?] Can you
explain why?
What type of date does the Torah use for
those same
holidays in the other parshiot of "chagim"
(as mentioned above
in question #1)?
4. As you study chapter 23, make a table
listing each of the
chagim. For each chag, note the mitzvot that
are mentioned.
Which of these mitzvot are 'shared' by
all (or most) of
the other chagim as well, and which of these
mitzvot are
unique for that specific chag?
Attempt to explain the reason for each
mitzvah?
As you study this chapter, make note as
well when there
is a new "dibur" and attempt to explain why
each one is
necessary.
5. Note that every holiday in Parshat Emor
includes the
commandment "v'hikravtem ishe l'Hashem". Scan
the parsha to
verify that this is indeed true, and if there
are any
'exceptions'.
What "ishe" (offering) does the Torah
refer to in this
phrase:
- a private korban from each individual,
or
- a korban TZIBUR (from the entire
congregation)?
Can you relate this commandment to the
description of the
chagim in Parshat Pinchas (see Bamidbar
chapters 28->29)?
Relate in your answer to Vayikra 23:37! [See
Ramban 23:1-2]
6. In addition to this general commandment
to offer an
"ishe", this unit also includes several
examples of
commandments to offer a very specific korban.
As you review
from 23:1-44; attempt to find such examples.
Are these
korbanot identical to the korbanot described
in Parshat
Pinchas, or are they different?
Can you explain their purpose and why
they are different?
Do these specific korbanot that are
detailed in Parshat
Emor share any 'common denominator'? If so,
explain what it
is, and why?
7. Make a table listing all the holidays in
this Parshat Emor.
For each holiday, note its date (lunar and/or
solar) together
with the SPECIAL mitzvah for that chag. As
you make your
table, make note of either any historical or
agricultural
aspect relating to those chagim. [Relate to
both the mitzvot
that are mentioned in Emor, as well as the
mitzvot for each
holiday which you may be familiar with from
other sources.]
In your opinion, does the mitzvah to sit
in a succah (see
23:42-43) relate to the historical aspect of
Succot (i.e.
yetziat mitzraim) or to its agricultural
aspect (i.e.
temporary booths built by the farmers in the
field collecting
the harvest) - or both?
Quote psukim to support your answer.
[Relate also to
Succah 11b, "succah k'neged ananei kavod or
succot mamash".]
8. While reviewing your table, see if you
can identify any
type of relationship between the mitzvot of
each holiday and
their lunar and solar dates. [You can refer
to the parallel
units of the chagim in Sefer Shmot and Sefer
Devarim (chap.
16) to help answer this question.]
9. Which of the holidays are referred to as
"moadim" and which
are called "shabbatonim" (or "shabbat"), and
which chagim are
referred to as both? Be sure to note
23:11,15,16,24,32,39!).
In your answer, relate to the 'double'
description of
Succot in 23:33-43, noting the distinction
between "moed" and
"shabbaton" and their related mitzvot. Be
sure that you can
explain 23:37-39 and the use of the word
"ach". [Attempt to
relate this as well to the 'double header' in
23:1-3!]
In what manner does the final pasuk in
chapter 23
complement the opening pasuk of this chapter?
10. Based on our shiurim thus far in Sefer
Vayikra, why do you
think that chapter 23 is included in this
Sefer?
Does it relate to korbanot, to KEDUSHA,
etc.?]
Be sure to relate to the SPECIFIC
mitzvot of the chagim
(as well as the general mitzvot) that are
detailed in this
chapter.
PART III - PARSHANUT
STARTING ON 'SUNDAY' OR 'MOTZEI YOM TOV'?
1. A major debate exists concerning how to
explain the pasuk
that defines when we begin counting the OMER
-"m'mochorat
ha'shabbat" (see 23:11). In your opinion, why
does the Torah
refer to the first day of chag ha'matzot as a
"shabbat".
Can you relate your answer to the
questions in Part II
above?
Relate to how each of the chagim in some
manner or other
is referred to as a "shabbat" or "shabbaton".
See Rashi, Ramban, Ibn Ezra & Chizkuni and
Mesechet Menachot
61a.
Even though everyone agrees that shabbat
is referring to
the first day of yom-tov, each commentator
offers a different
reason why. Try to explain each "parshan" and
the reason for
the machloket.
TRANSMITTING GOD'S LAWS
2. Read 21:1 (the opening pasuk of the
Parsha). What is
problematic about the 'wording' of this
opening statement?
See Ramban on this pasuk, noting how he
first quotes
Rashi, then Ibn Ezra, and then offers his own
opinion.
Explain each of these three approaches.
Why do you think
that Ramban does not agree with either Rashi
or Ibn Ezra?
Finally, see Chizkuni on 21:1. In what
manner is his
pirush different? What does he learn from
"smichut parshiot"
between this pasuk and the last pasuk in
Parshat Kedoshim?
WHERE DID HE COME FROM?
3. Read 24:10, how did you translate the
opening phrase
["v'yatza ben isha yisraelit"] - i.e. what
does "va'yatza"
mean?
What are the different possibilities?
See Rashi - How does he understand this word?
What questions bother him based on this
understanding?
[Relate to all the questions raised by
the Midrash.] See
Ibn Ezra & Ramban.
How do they translate "va'yatze"? Do
they both offer the
same pirush? [If not, how do they differ?]
[Note also how Ibn Ezra later explains the
reason for the
"smichut parshiot" here!]
Finally, see Chizkuni. How does he explain
"va'yatza"?
In what manner is his pirush totally
different than all
of the others? Why does he refer to this as
"pshat"?
b'hatzlacha,
menachem
l
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