[Par-reg] Acharei Mot / Kedoshim - Questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon May 1 23:46:30 EDT 2006
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
PARSHAT ACHAREI MOT
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
THE 'MURDER' OF ANIMALS
1. Review 17:1-7, noting how these psukim forbid slaughtering
any animal, unless it is brought as an offering to God in the
Mishkan. Note as well the reason(s) that the Torah provides
for this prohibition!
In your opinion, does this law apply only to 'offerings'
[korbanot], or to any animal? In other words, according to
the simple meaning of these psukim, would it be permitted to
slaughter an animal (that was not intended to be a korban) to
eat its meat?
Compare this prohibition to a similar set of laws about
offering animals outside the Mikdash in Devarim 12:20-28.
What is similar to Vayikra 17:1-7, and what is different? Can
you explain why (i.e. how the laws in Devarim relate to the
situation in the land of Israel, while the laws in Vayikra may
apply to the desert)?
Then, see Ramban on 17:2-3 - and enjoy! It's a bit
lengthy, but very interesting.
2. Next, note that the Torah compares this slaughter of
animals (outside the framework of a offering in the Mishkan)
to 'murder' - see 11:4 - "dam ya'chasehv l'ish ha'hu - dam
shafach" - it is though this person has spilled blood!
Furthermore, this transgression falls under the severe
category of "karet" - being cut off from the Jewish nation
(see 11:4).
In your opinion, what is so terrible about this sin?
Compare the wording of this prohibition to God's blessing
to the children of Noach after the Flood in Breishit 9:1-6,
noting what they are permitted to eat, compared to what was
permitted to Adam ha'Rishon in Breishit 1:29-30! In your
opinion, is there any meaning to the textual parallel between
Vayikra 17:4 and Breishit 9:4-5?
Then, see the short commentaries of Ramban and Seforno on
17:4 - for a very interesting insight!
3. In 17:5, the Torah explains that a reason for this
prohibition is to prevent Bnei Yisrael from making offerings
to the "seirim" - which literally would be translated as
'goats'! In your opinion, does this reason make any sense?
Then, see commentaries of Rashi, Ibn Ezra, and Ramban,
noting how they pretty much agree to a very different
translation here for the word "se'irim". Note how they
provide a textual reason for this translation as well.
Then, see Rashbam on 17:5, noting how his interpretation
is slightly different. In your opinion, would he agree with
Rashi?
Finally, compare this pasuk to the special offering of
"seirim" on Yom Kippur, as describe in Vayikra 16:5-10 and
16:21-22. Could this parallel provide us with a different
explanation for the mention of "seirim" in 17:5? Could this
also explain the juxtaposition between chapters 16 & 17 in
Sefer Vayikra?
==========
WHAT'S SPECIAL ABOUT THE LAND OF ISRAEL?
1. Review the closing psukim of chapter 18 (i.e. 18:24-30), in
light of the opening psukim of that chapter (i.e. 18:1-5).
According to these psukim (especially 18:25-28), how (and
why) does the land of Israel 'punish' Am Yisrael for not
keeping God's laws.
Then, see the famous Ramban on 18:28 - where he
articulates his approach to what is special about the land of
Israel.
See also Ramban on Breishit 28:21, in regard to the
meaning of Yaakov's statement of "v'haya Hashem li l'Elokim".
[No matter what your 'political' opinions may be, it will
serve as something appropriate to study on Yom Atzmaut!]
=============
AVODAT YOM KIPPUR
1. In the Torah, we find the concept of KEDUSHA in three
realms:
"kedushat zman" - in time
"kedushat makom" - in space (or geographic place)
"kedushat adam" - man (or living things)
Based on your previous knowledge, bring an example of
each type of KEDUSHA. What would you consider the highest
level of KEDUSHA in each of these three realms?
As you study chapter 16, can you find an example of each
of these three types of KEDUSHA?
If so, would you consider this significant? Explain why.
Relate your answer to the importance of the AVODAH of the
KOHEN GADOL on Yom Kippur? [The questions in Part Two (for
this week's shiur) will relate to this topic in greater
detail.]
2. Note how chapter 16 discusses the special AVODA performed
on Yom Kippur while chapter 17 discusses the prohibition
against offering sacrifices OUTSIDE the confines of the
MISHKAN.
Are these two chapters thematically related? If so, how?
Bring at least two examples to support your answer.
[Be sure to relate to the "se'irim" (see 17:7).]
Why do you think that they are juxtaposed?
Based on their respective headers (16:1 & 17:1), would
you conclude that these two parshiot were given at the same
time?
Explain why yes, or why not.
Relate your answer to the overall structure of Sefer
Vayikra as discussed in our introductory shiur and the nature
of the laws that relate to the Mishkan.
===========
FORBIDDEN BLOOD
3. At the end of chapter 17 we find once again in Sefer
Vayikra the prohibition against eating blood. Why do you think
that these laws (i.e. 17:10-16) are included in the same
'parshia' together with the laws of "shechutei chutz" (i.e.
17:1-9)? [In other words, how are the laws of eating the blood
of any animal relate to the prohibition against offering an
animal outside the Mikdash?]
Note as well that the prohibition to eat blood was also
discussed earlier in Sefer Vayikra - note 3:17 & 7:26-27?
How are the details of this prohibition here in chapter
17 different than those details in 3:17 and 7:26-27?
Relate to WHERE in Sefer Vayikra each 'parshia' is
located and its local context.
============
TO'EY'VOT
4. In chapter 18 we find a lengthy list of prohibitions that
are all later defined in 18:26 as "TO'EY'VOT". Based on this
list, how would you define a TO'EY'VA? In general, what
category of law would you consider this list? [i.e. bein adam
l'chaveiro, la'makom, / social justice, morality, ritual,
social?]
Note the use of the word "to'eyva" in Breishit 43:32,
46:34 and Shmot 8:22. Is its usage in those contexts similar
to its usage in chapter 18?
In your opinion, how are these laws different that than
the laws found in the Ten Commandments or Parshat Mishpatim
(which are not defined as TO'EY'VOT)?
Finally, note the phrase "toeyvat Hashem" in Devarim
22:5, 23:19 & 25:16, and their contexts. Can you explain the
difference between what the Torah refers to as a "toeyva" in
contrast to a "toeyvat Hashem" (and why)?
In general, what makes a certain action a "to'eyvah"?
===========
KIPPURIM & THE MIZBACH KETORET
5. In Shmot 30:10, the concept of "kippurim" is mentioned (in
relation to the MIZBACH KTORET), even though the precise date
for when this korban is to be offered is not mentioned. [See
Shmot 30:10 and its context.]
How does that parshia (Shmot 30:1-10) relate to our
Parsha (i.e. Vayikra chapter 16)?
In your opinion, why do you think that no specific date
is given for this YOM KIPPUR korban in Shmot 30:10?
[In your answer, relate to the events of chet ha'egel, and
WHY the 10th of Tishrei was chosen for YOM KIPPUR, as
detailed in Vayikra chapter 23!
In your opinion, and based on this question, had it not
been for "chet ha'egel", would there have been a 'YOM KIPPUR'
in the holiday cycle? Explain!
[Relate to the holidays that are mentioned in Chumash before
the story of chet ha'egel.]
============
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
1. Read chapter 18, paying careful attention to its opening
and closing psukim. In what way is the overall topic of this
chapter different than the topics discussed in chapters 16 &
17 (and for that matter in all of Sefer Vayikra thus far)?
2. How does the topic of chapter 18, especially its header
(see 18:1-5), relate to the topics found in chapter 19 [i.e.
Parshat Kedoshim], and to the primary topics found in the
remainder of Sefer Vayikra? [Be sure to relate to the
"tochacha" in chapter 26 as well, especially to its closing
pasuk!]
3. Review 18:1-5. How would you define this set of psukim?
In what manner do they form a unit?
Is the commandment in 18:1 something new, or have Bnei
Yisrael heard this before; and if so, when? [Be sure to
relate to Shmot 6:2-8 & 20:1-2.]
In these psukim, what is the meaning of the phrase "ani
Hashem elokeichem", and why is it repeated so many times?
Has this phrase been mentioned earlier in Sefer Vayikra?
Is it mentioned again later in Sefer Vayikra?
If so, where and how often?
Relate these five psukim to 18:24-30; 19:19,37; & 20:22.
4. Make a very general outline of the major topics of Sefer
Vayikra (from chapter 1 to 27), paying careful attention to
where we find laws that relate to the Mishkan, and where we
find laws that relate to 'daily life'.
How does chapter 18 relate to your outline?
From what perspective could you consider chapter 18 a
'transition' point in Sefer Vayikra?
Would you say that there are TWO halves to Sefer Vayikra?
If so, what are they, and do they relate to 18:1-5?
If not, how do chapters 18->20 relate to chapters 1->17?
[See also Parshanut section below.]
5. Which topics in your outline relate in one form or other
to the concept of "kedusha - i.e. something being designated
or set aside to serve God"? How does this relate to 19:1-2?
6. Note the phrase "chukim u'mishpatim" in 18:1-5 as well as
in 18:24-30). Compare this with that same phrase in Vayikra
26:46 (note also 26:27-33), and relate this to your answer to
the above question. [Note as well Devarim 5:1, 6:1, and
26:16!]
Similarly, can you suggest a connection between the word
"torot" in 26:46 and a certain part (or section) of Sefer
Vayikra? In your answer relate to the phrase "zot torat..."
that appears numerous times from chapter six through chapter
15.
7. In general, which mitzvot in Sefer Vayikra relate to the
Mikdash itself, and which mitzvot related to the daily life of
an individual living in the land of Israel?
How does (or should) the Mikdash affect daily life? Or re-
phrased - how (and why) should the fact that God's "shechina"
rests among Bnei Yisrael in the Mishkan affect what God
expects from our general behavior?
PART III - PARSHANUT
THE INTERNAL ORDER OF SEFER VAYIKRA
1. See the first Ramban in Sefer Vayikra (his intro. to the
book), where he discusses the overall theme of the Vayikra and
its flow of topic. Based on this Ramban, how would Ramban
explain the logic behind the change in topic that begins in
chapter 18 (or basically, why are the laws of forbidden
marital relationships included in this book)?
Note how Ramban relates to this introduction in his
commentary to 19:2! See also Ramban on 16:1, where he relates
once again to the entire structure of Sefer Vayikra, and where
he explains his approach that Chumash is written in
'chronological order' (and when and why he accepts certain
exceptions to that rule).
WHEN THE LAWS OF AVODAT YOM KIPPUR WERE GIVEN
2. The first pasuk in Acharei Mot (16:1) tells us WHEN this
commandment was given to Moshe, i.e. after the death of Nadav
and Avihu.
Why do you think it is necessary for the Torah to include
this information?
Does the Torah usually inform us concerning when each
mitzva was given?
Can you think of any other examples of mitzvot which are
introduced in a similar fashion?
If indeed this mitzvah was given after the death of Nadav
and Avihu, where in Sefer Vayikra should it have been
recorded?
Relate this to Vayikra 10:1-11.
How does this relate to the controversy of "ein
mukdam u'muchar ba'torah"?
Next, read Rashi 16:1.
How does Rashi answer the above questions?
Read Ibn Ezra 16:1.
How does Ibn Ezra answer the above questions?
On what do they argue, on what do they agree?
Does either commentary relate to the chronological
issue of when this parsha was first given?
Then, read Ramban on 16:1.
How does Ramban answer the above questions?
How does he relate to the chronological issue?
Does he agree or disagree with Rashi?
[Note that he quotes Rashi at the end of his
commentary.]
WHICH MIZBEIACH NEEDS KAPARA?
3. Review 16:18 in its context from 16:14-20. Based on your
understanding of this pasuk, WHICH Mizbeiach does 16:18 refer
to: the Mizbach ha'nchoshet [ha'olah] - outside the Mishkan,
or the Mizbach ha'zahav [ha'ktoret] - located inside the
Mishkan?
On what did you base your answer?
Now, see Rashi on 16:18. How does he answer this
question, and how does he deal with the problematic verb that
seems to contradict his interpretation?
Next, see Ibn Ezra. How is answer different than
Rashi's?
In your opinion, which pirush makes more sense?
[Relate in your answer to 16:16.]
Finally, see Ramban on 16:18 (the first part is enough).
How does he answer this question. Be sure that you
understand his proof from the Mechilta (and from 16:20).
Note also Shmot 30:10 (in relation to 30:1-10). How does
this pasuk affect one's interpretation of 16:18?
A PLACE TO CHANGE CLOTHING?
4. Review 16:23, in its context from 16:14-26, paying
attention to the flow of events. What is problematic with
16:23, both in simple pshat of the pasuk, and in relation to
WHEN Aharon was supposed to do this?
See Rashi, noting how quotes Yoma 32a in his
interpretation.
Then, see Ramban, noting not only how he quotes Rashi,
but especially how he explains these psukim in accordance with
that Gemara. [Note how he explains that in pshat - this pasuk
needs to be read in search of "drash"!]
b'hatzlacha,
menachem
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
PARSHAT KEDOSHIM
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
'TALKING REVENGE' & 'HOLINESS'
1. Review 19:18, noting how it discusses a very important
mitzva of "lo tikom" (which unfortunately is often
overlooked). As you study the first half of 19:18 (not to
mention the second half), be sure to see Rashi's commentary
(and Ramban's) re: the meaning of both phrases: 'lo tikom' and
've-lo titor'.
According to Rashi's interpretation of what these phrases
imply, isn't it rather amazing that this type of behavior -
which most of us would consider 'normal' (or even 'expected')
- is actually an 'issur de-oraita' [a Torah prohibition]!
Can you explain why the Torah forbids this type of behavior?
Also, how does it relate to being "kadosh" (holiness), which
is the primary topic of this unit of mitzvot?
In your opinion, why do you think that there are so many
people (and unfortunately sometimes even rabbis) who arre not
familiar with this law? [And why is it that many people who
do know these laws have trouble observing them?]
2. Based on the above question, attempt to explain how 19:18
thematically relates to 19:14-17.
Then, note the sudden change of topic in 19:19, and
especially its 'header' [that introduces the laws in the next
set of psukim). Can you explain the thematic nature of this
transition?
Finally, review the finale of this chapter, i.e. 19:33-
36. Use these psukim [and their finale (i.e. 19:36)] to
explain how this can explain the transition from 19:18-19.
SHABBAT & the MIKDASH
3. Review 19:30, noting the connection between the mikdash
and Shabbat. Where else in Chumash do we find a similar
thematic connection between Shabbat & the mikdash / mishkan?
[If you give up, see Shmot 31:12-16 and 35:1-4.]
Can you explain why this pasuk is located specifically at
this point in Parshat Kedoshim?
[Relate to "kedushat zman" vs. "kedushat makom".]
If you have ample time, note as well the various
commentaries on 19:30, noting how each one takes a slightly
different angle.
WHY THE REPEAT?
4. Note how the commandment 'lo ta'aseh avel ba-mishpat' is
stated twice in chapter 19 (see 19:15 & 19:35). Read each of
these psukim carefully, noting their context; and attempt to
ascertain whether this is simply a repeat of the same law, or
if each commandment relates to a different type of situation.
Then, see Rashi on 19:35, noting the way he explains how
each commandment in unique.
See the interpretation of Ibn Ezra as well.
THE TEN COMMANDMENTS IN PARSHAT KEDOSHIM
[for shiur #1 this week]
1. Many commentators have noted that one can find an example
of each of the Ten Commandments (or a very similar mitzva) in
the opening psukim of Parshat Vayikra.
Before seeing the commentaries inside, carefully review
chapter 19 and attempt to find these parallels on your own.
When you finish, record your answers so that later on,
you can compare your conclusions to those of the various
commentators.
2. Review your conclusions once again, this time organizing
them as follows:
a) Commandments that have an obvious parallel.
[for example - 'honoring parents' / see 19:3]
b) Commandments that have only a tangential parallel
c) Commandments that appear to have no parallel
Considering that there are so many Commandments that have
parallels, can you explain why the commentators are so eager
to find parallels for all of the ten commandments?
Can you explain why only some of the parallels are obvious,
why others or only 'alluded' to?
3. For the Commandments that you did find parallels for, note
their order within Parshat Kedoshim. How does that order
relate to their order in the original Ten Commandments?
Note as well the phrases 'Ani Hashem' and 'Ani Hashem
Elokeichem' that repeat themselves so often in this section,
and note especially where we find each phrase. Does this
appear to be random, or organized? If you find some type of
'organization' - attempt to explain its logic.
Relate these two phrases and where they appear to the Ten
Commandments that the psukim that precede each phrase
corresponds to.
4. Now, let's see how the commentators related to these
parallels.
First see the Chizkuni on 19:2, and make a list of all of
his conclusions. Did your list match his? Can you explain
the differences (if there are any)?
Next, see Ramban on 19:4 (towards the end), where he too
finds all of the Ten Commandments in this parsha.
Finally, see also the Ibn Ezra on 19:2 ('ki kadosh...')!
Using your list, make note in regard to which
Commandments everyone agrees (on the parallel), and on which
we find differences of opinion.
Based on your own attempt to identify these parallels,
attempt to explain why.
5. Even though these mitzvot are similar to the Ten
Commandments, they are not identical. There are also many
examples of additional mitzvot. Try to define the manner in
which the mitzvot in Kedoshim are different than the dibrot
(i.e. are they more strict or lenient etc.), even though they
may also be 'parallel'.
Is this difference significant? Can you relate it to the
title of the Parsha - 'Kedoshim tihiyu'?
6. Review the first 18 psukim of chapter 19 once again, this
time noting how often the phrase ANI HASHEM is repeated. Is
there a pattern to this repetition?
Note when it states ANI HASHEM and ANI HASHEM ELOKEICHEM.
Does this also fit into a pattern?
Does this pattern relate in any way to the division of
the DIBROT into 'two halves'?
How does this observation relate to the parallels that
you found between the DIBROT and the mitzvot in chapter 19?
[See questions #1 & #2 above.]
Which mitzva in Parshat Kedoshim seems to 'ruin' this
pattern? Can you explain why?
7. Review 19:5-10. Based on the pattern set by "ani Hashem
Elokeichem", can you explain why this set of psukim could be
considered a 'sub-unit'? Are these psukim connected in any
manner to the Ten Commandments, or did you list them in any of
your parallels?
In you opinion, what is the connection between 19:5-8 and
19:9-10? How do either of these mitzvot relate to the other
mitzvot in chapter 19?
8. Review Shmot 20:19-23, noting how these psukim are the
first mitzvot that Bnei Yisrael receive after the Ten
Commandments. Can you find a parallel between these mitzvot
and the DIBROT as well? Then, continue reading into chapter
21 [Parshat Mishpatim] and see if this pattern continues.
Relate these parallels to your answers to the above questions.
[See also the TSC shiur on Parshat Mishpatim.]
=========
PART TWO - QUESTIONS FOR PREPARATION
for SHIUR #2
- The Header: "KOL ADAT BNEI YISRAEL"
1. In what manner is the header of Parshat Kedoshim (19:1-2)
different than the standard header introducing a parsha of
mitzvot that is usually found in Chumash?
Does Rashi comment on this?
If so, what is his comment? How does it explain the
reason for this difference?
2. Where else in Chumash do we find a parsha of mitzvot that
also includes the header of "KOL ADAT BNEI YISRAEL"?
Does it relate in any way to Parshat Kedoshim?
[If you give up, try Shmot 12:1-3, and 35:1]
Do any of these sources help you better understand the
Rashi referred to above/ 19:2 - "daber...melamed she-ne'emar
be-hakhel..."?
See also Vayikra 8:3-5!
3. What does the word 'eida' mean? What is the Hebrew
'shoresh' of this word?
Can you relate this shoresh to the reason why this parsha
was given to the entire eida?
4. In what context do Bnei Yisrael serve as 'eidim'
[witnesses?] when they fulfill the commandments of KEDOSHIM
TIHIYU?
See Seforno on 19:2, and relate his commentary to your
answer?
5. See also Chizkuni on 19:2, and compare his peirush to that
of Rashi on 19:2 [in regard to 'daber el kol adat Bnei
Yisrael']. In what way is Chizkuni similar, and in what way
is his statement different from Rashi's? Attempt to explain
why.
=======
for SHIUR #3
THE REPETITION OF THE 'ARAYOT'
1. Even though the 'arayot' [forbidden marital relationships]
were already detailed in chapter 18, most all of them are
repeated again in chapter 20. After verifying this point,
attempt to determine in what manner their presentation is
chapter 20 is different. At this point, relate only to the
laws of the arayot themselves in 20:10-21 AND to the laws that
'surround' them in 20:1-9 and 20:22-27.
Can you suggest a reason for this repetition of the same
set of laws twice? In your answer, relate as well to the
placement of chapter 19 in between them.
2. Next, carefully review the psukim that surround these
arayot (in 20:10-21), i.e. to 20:1-9 and 20:22-27. Attempt to
understand (and explain) the internal 'structure' of chapter
20.
Then, compare this structure to the internal structure in
chapter 18, where we also find psukim that 'surround' the
arayot, i.e. to 18:1-5 and 18:24-30 that surround 18:6-23.
In what manner is this structure similar to the pattern
in chapter 20? In what manner is it different?
3. What specific laws does chapter 20 contain that were not
found in chapter 18? What 'general' statements are found in
both chapters, and what is their importance?
4. In regard to the structure of chapter 20, what is
especially difficult about its final pasuk (i.e. 20:27)? In
your opinion, why is this pasuk 'out of place' and where in
this chapter does it belong?
5. If you are familiar with 'chiastic structures', see if you
can find one within chapter 20. Use this (and your answer to
question #1) to explain the final pasuk of chapter 20.
Be sure to compare the overall structure of chapter 20 to
that of chapter 18. Attempt to explain the nature of this
parallel.
How does the topic of chapter 19 [i.e. kedoshim tihiyu]
relate to one of the levels of the chiastic structure found in
chapter 20?
6. For those of you familiar with the sugya in the Gemara of
"ein onshin ela im kein mazhirin" [there is no punishment (by
Bet Din) unless first this is a warning], relate this
principle to the above question!
=======
PART III - PARSHANUT
PARSHAT KEDOSHIM AS PART OF SEFER VAYIKRA
1. See Ramban on 19:2. How does Ramban explain why Parshat
Kedoshim is recorded in Sefer Vayikra?
Review Ramban's introduction to Sefer Vayikra (on 1:1).
Relate this to his peirush on 19:2.
2. Next, see Ibn Ezra on 19:2. How does he answer this
question?
How and why are their answers different?
3. Finally see Seforno on 19:2. Study it very carefully!
According to Seforno, why is Parshat Kedoshim in Sefer
Vayikra? How does Seforno use this to explain the progression
of parshiot in Sefer Vayikra?
In what manner is his approach TOTALLY different than
Ramban's (in regard to this question)?
Note carefully how Seforno finds not only a thematic
connection between Parshat Kedoshim and the first half of
Sefer Vayikra, but also how he connects this progression to
primary themes in both Sefer Shmot and Sefer Breishit!
Explain how, and how this is consistent with Seforno's
overall [thematic] approach to Parshanut.
[Relate this as well to his intro. to Chumash!]
THE FLOW OF TOPICS IN CHAPTER 19
4. See the first Ibn Ezra on Vayikra chapter 19, noting how
he explains his entire approach to his interpretation of sets
of mitzvot in the Torah (like chapter 19), and why he tries to
find a reason for the progression of topic from one mitzvah to
the next.
Then, if you have time, review the entire commentary of
Ibn Ezra on chapter 19, noting how he explains the flow of
topic from one pasuk to the next. If you have even more time,
before you see each Ibn Ezra, attempt to suggest a reason
first on your own.
be-hatzlacha,
menachem
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