[Par-reg] EMOR - Questions for self study

Tue May 9 02:56:38 EDT 2006

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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 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

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