[Par-reg] BHAR / Bchukotei - Questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon May 15 13:08:55 EDT 2006
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
PARSHAT BEHAR
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
THIS LAND IS 'HIS' LAND
1. To the best of your recollection, (according to Chumash)
to whom does Eretz Yisrael 'belong' - i.e. to Am Yisrael or to
God? [Explain this question (and its implications) before
you answer it!]
2. In Parshat Behar, we find a pasuk that may provide an
answer - review Vayikra 25:23, noting its context. In your
opinion, why (and how) does this statement form an appropriate
conclusion for the laws of 'shmitta' & 'yovel' (in 25:1-22)?
Is this statement of 'ki li kol ha-aretz' thematically
congruent with God's numerous promises to Eretz Yisrael to
Avraham Avinu in Breishit 12:7, 15:18, 17:7-8; etc, and to
Bnei Yisrael in Shmot 6:8 & 19:5-6? Relate as well to Vayikra
25:38 & 25:55!
In your answer, relate to the purpose of God's choice of
Avraham Avinu and His promise of Eretz Yisrael to the Avot.
[Note for example Breishit 12:1-3, 18:17-19, 26:1-5 and
Yaakov's 'neder' in 28:13-22. [Note as well Yeshayahu 42:5-
6.]
3. Review Yirmiyahu 27:1-6 (and preferably the entire
chapter), where the navi describes why God has allowed the
Babylonians the right to concur the Land. Relate this chapter
(especially 27:5-6) to the above questions.
Relate this as well to the 'tochacha' in Vayikra chapter
26, especially 26:3-6 in contrast to 26:27-33.
4. Finally, carefully review the very first Rashi in Chumash
("amar R. Yitzchak" on Breishit 1:1), noting how Rashi relates
to the above question (and the purpose of Sefer Breishit). Be
sure to pay carefully attention to how that Midrash alludes to
Yirmiyahu 27:5, in both its choice words and theme! Be sure
that you can explain why.
Note as well how that Rashi relates to Tehillim 111:10
and to the context of that psalm.
BIBLICAL ECONOMICS
1. As you study the laws of shmitta and yovel in Vayikra
chapter 25, attempt to extrapolate what type of economic
system these laws create.
In terms of modern day 'macro economic systems', would
you consider these laws more similar to 'capitalism' or to
'communism'?
What are the positive and negative aspects of this
system, where land can only be 'borrowed' for up to 49 years,
but can never be sold?
How does the Torah relate to certain potential negative
aspects of this system, such as those explained in 25:14-17
and 25:20-23?
2. In chapter 25, note how the laws of shmitta (25:1-24) are
immediately followed by various related cases in 25:25-55.
First, note how each case is a 'parshia' (see
25:25,29,35,39,47). Be sure you can identify the specific
situation of each case.
Then attempt to identify the logic in the progression
from one case to the next. [When you finish (or give up) see
Rashi on 26:1!]
3. Review these laws once again, noting the blend between the
'technical' economic (and judicial) laws and moral
imperatives. Attempt to relate this phenomenon to the reason
for why the Torah may have preferred to place these laws in
Sefer Vayikra.
In what manner are these laws similar to certain laws
that are found in Parshat Kedoshim?
Note as well how these laws relate to the 'header' of the
second half of Sefer Vayikra in 18:1-5 (and 18:24-28), as
discussed in our shiur on Parshat Acharei Mot.
Finally, note how 25:38 and 25:55 form respective 'finale
psukim' for the 'parshiot' of 25:25-37 and 25:39-54.
Study these 'finale' psukim' and attempt to relate the
emphasis of each 'finale' to the content of the laws in each
unit.
4. Review Devarim chapter 15:, noting how that chapter also
begins with laws concerning the shmitta year, followed by a
set of several related laws that deal with how to help others
in 'economic crisis'.
How is the overall structure of that chapter similar to
chapter 25 in Sefer Vayikra?
In what manner are the laws re: shmitta in Devarim
different than the laws in Vayikra, and in what manner are
they similar? Attempt to relate these differences to the
purpose [/theme] of each book?
Compare as well the laws of shabbat, and their purpose in
Vayikra 23:1-4 to the laws of shabbat in Devarim 5:10-16! Can
you identify a certain similarity? If so, attempt to explain
why.
SHMITTA & SEVEN
1. In addition to the shmitta cycle, where else in Sefer
Vayikra do we find cycles of seven? Are any of these cycles
of seven followed by something special?
Relate to chapters 8-> 9, 12->15, and especially chapter
23 (and the laws of Shavu'ot and Sukkot). In what manner are
any of those laws similar to the laws of shmitta and yovel?
Do any of these laws relate to 'nature'?
2. Where is the first time in Chumash where we find that the
number 'seven' is significant?
Can this help explain why specifically the mitzva of
shmitta relates to the number seven? Relate to Breishit 1:1-
2:3, and the purpose of Torah's presentation of the story of
God's Creation.
In what manner are the laws of shmitta similar to the
commandment to keep Shabbat.
[See also Ramban on 25:2 for a more 'kabbalistic'
approach.]
=====
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
1. Can you identify any thematic connection between the topic
of shmitta and yovel in Parshat Behar and any of the topics
discussed in Parshat Emor or anywhere else in Sefer Vayikra?
In other words, can you explain why the laws in Parshat Behar
are recorded in Sefer Vayikra?
2. Review 25:1, noting how it forms a 'header' for this set
of laws. and explains when and where these laws were given.
Based on this 'header', would you expect for the laws in
Parshat Behar to be thematically related to the previous
section of laws in Parshat Emor, or to any other topic in
Sefer Vayikra?
When (and from where) were the previous sections of laws
in Sefer Vayikra given? [Relate to Vayikra 1:1 and 7:37-38.]
3. Quickly review chapter 26, simply to identify its primary
topic, i.e. the "tochacha" [rebuke]. In what manner does the
"tochacha" in chapter 26 relate to the laws in chapter 25? In
what manner does it relate to the other laws in Sefer Vayikra?
Based on the 'header' in 25:1 [pay attention to the new
'dibbur' that begins, noting where it ends], be sure that you
understand why chapters 25 & 26 form a unit. Can you
identify any thematic connections between chapter 25 and 26.
Be sure that you can explain the final pasuk of chapter 26.
4. Based on 26:34-35, explain why the 'tochacha' in chapter
26 follows the laws of shmitta in chapters 25. Attempt to
relate this as well to the theme of the second half of Sefer
Vayikra (i.e. relate to the unit that begins with chapter 18,
noting especially 18:24-30!
Based on our shiur on the two halves of Sefer Vayikra
(see TSC shiur on Parshat Acharei Mot), can you explain why
the tochacha forms an appropriate conclusion to the second
half of Sefer Vayikra? [Be sure to relate to 18:25-28.]
5. Returning now to Parshat Emor, do you think that the laws
recorded in chapter 24 (i.e. 24:1-9) 'belong' in Sefer
Vayikra?
Explain why they do or why they don't. [Relate to Shmot
25:23-40 & 27:20-21.]
Similarly, would you say that the story (and its subsequent
laws) in 24:10-23 belong in Sefer Vayikra?
If any of these topics do not 'belong' in Sefer Vayikra,
where in Chumash would you say that each of these parshiot (in
chapter 24) do 'belong'?
6. Based on its header (see 25:1/ compare with 1:1), does
Parshat Behar 'belong' in Sefer Vayikra or in Sefer Shmot?
Based on its content, in what sefer does it belong?
Relate to Shmot 23:9-12. [See also commentaries of
Chizkuni on Shmot 24:7 and Ibn Ezra on 25:1.]
7. How does 26:1-2 thematically connect to either chapter 25,
which precedes it, or to chapter 26, which follows?
In your opinion, why do you think that a new chapter
begins two psukim before the end of Parshat Behar? [Note the
parshiot divisions as well and how they relate to the chapter
divisions! In your opinion, which division makes more sense?]
Would you consider these laws in 26:1-2 new or 'repeats'?
If they are repeats, where in Chumash were they first
mentioned? [Relate to both Sefer Shmot and Sefer Vayikra.]
Why do you think that they are being repeated at this
point?
8. Based on your answers to the above questions, you should
have found several topics towards the end of Sefer Vayikra
that appear to 'belong' in Sefer Shmot; make a list of those
topics, noting next to each one where in Chumash they do
belong!
As you study your list, see if you can identify a
pattern? If so, can you offer an explanation for this pattern?
PART III - PARSHANUT
1. The opening pasuk of Parshat Behar tells us that these
mitzvot were given on Har Sinai.
Let's say this parsha began like most other parshiot with
simply 'va-yedaber Hashem el Moshe leimor' without mentioning
Har Sinai. If so, then from where would we have thought that
these mitzvot were given? [on Har Sinai?, the ohel mo'ed?,
somewhere else?]
Up until this point, where have the other mitzvot
recorded in Sefer Vayikra been given from?
[Relate to Vayikra 1:1; 7:37-38; and 16:1.]
2. Is this the first time in the Torah that we find details
about the laws of shmitta? If not, where else did we learn
about it?
Relate to Shmot 23:11-12, and its context.
What is the nature of the other mitzvot recorded in Shmot
chapter 23? (i.e. the unit Shmot 20:19->23:19)]
Where and when were those mitzvot given?
How does this relate to the first pasuk in Behar?
3. Now, see the Midrash quoted by Rashi on the first pasuk in
Parshat Behar ["ma inyan shmitta etzel Har Sinai"].
What basic assumption does this Midrash make which leads
to this question? What is that assumption based on?
How does Rashi explain the answer of the Midrash to this
question? How does Ramban explain that Midrash?
[Can you explain why they argue.]
Can you suggest a more simple answer to the question
raised by the Midrash?
4. Now, see Ibn Ezra. Why does he immediately say 'ein
mukdam u-me'uchar...'? Is he not bothered by the question
raised by Rashi?
How would he answer that question based on his peirush?
How does he explain why this parsha is 'out of place'?
See also Rashbam; would you consider this a similar
approach?
5. Next, see Chizkuni.
Is his basic approach the same as Ibn Ezra or different?
How does he explain why this parsha is 'out of place'?
How is this different from Ibn Ezra's explanation?
6. Now, see Seforno.
Does he explain like Rashi or like Ibn Ezra?
How does he explain why this Parsha is 'out of place'?
7. See Ramban once again, note how first he explains what he
understands as 'pshat' of the Midrash quoted by Rashi (arguing
with Rashi's own explanation of that Midrash)..
Continue this Ramban until he begins 'lefi da'ati' -
['according to my opinion...']. Note how here he begins his
own explanation of this pasuk!
Even though just about all of the other mefarshim
understand that this parsha is a classic case of 'ein mukdam u-
me'uchar' - Ramban 'gallantly' defends his position that
Chumash progresses in chronological order. Read this Ramban
carefully, and note how he beautifully explains the
chronological order of the entire Sefer! Note also how he
relates the laws of shmitta and especially the tochacha to the
second Luchot! [Relate this to our shiur on the 13 Midot.]
Even though this Ramban is very lengthy, it is very
worthwhile - both to help you understand Sefer Vayikra and to
appreciate Ramban's approach and methodology. Note how he
provides a comprehensive explanation for the progression of
most all of the parshiot is Sefer Vayikra.
[As you read this Ramban, note how 'loyal' he remains to
his opinion of 'yeish mukdam u-me'uchar ba-Torah'.]
be-hatzlacha,
menachem
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
PARSHAT BECHUKOTAI
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
A 'GAN EDEN' ENVIRONMENT
1. Vayikra 26:3-46 is commonly referred to as the 'tochacha'
[rebuke], for it warns Bnei Yisrael of the terrible
punishment, should they not follow God's laws. However, the
first eleven psukim describe the potential reward, should Bnei
Yisrael keep those laws.
As your review this 'positive side' of the tochacha (i.e.
26:3-13), see if you can find any textual parallels to the
Torah's description of the relationship between man and God in
Gan Eden, as described in Breishit chapter 2.
If so, can you suggest any thematic similarities as well?
[Are you familiar with any Midrashim that find certain
aspects of Gan Eden in the Land of Israel?]
2. Review 26:12, noting the phrase 've-hithalachti
betochachem...' and its context in this entire section. How
does this pasuk relate to Gan Eden?
Relate your answer to Rashi's commentary on this pasuk!
See Ramban on this pasuk as well for a very interesting
and important explanation concerning how the Torah relates to
'olam ha-ba' [the world to come]!
3. In what manner is the tochacha in Parshat Bechukotai
similar to the tochacha in Parshat Ki Tavo (i.e. Devarim perek
28)? In what manner is it different?
Based on their content, why do you think that each
tochacha is included in its respective Sefer? [In other
words, how does it relate to the theme of each sefer?]
Relate to Vayikra 18:24-29.
See also Ibn Ezra on 25:1!
Compare as well Vayikra 26:3-5 to Devarim 11:13-17.
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
1. The opening pasuk of the tochacha relates to the 'chukim'
and 'mishpatim' that Bnei Yisrael must keep (less they be
punished). Note as well 26:14-15, and how the Torah refers to
both of these words as mitzvot.
In your opinion, which specific chukim and mishpatim (and
hence mitzvot) are these psukim referring to?
Relate to the following possibilities:
1. Only the laws of shmitta & yovel, i.e. Vayikra chapter
25.
2. All of the laws found in Sefer Vayikra.
3. All of the laws of the Torah.
Attempt to explain the logic behind each of these
possibilities.
2. From a 'technical' perspective, why should chapters 25 and
26 in Sefer Vayikra be considered one unit?
In your answer, relate to the new 'dibra' that begins in
25:1, noting how it doesn't end until the end of chapter 26.
[Note as well the next new dibra begins in 27:1.]
Relate this to your answer to the above question.
3. In what manner does the tochacha (i.e. chapter 26)
thematically relate to the laws of shmitta & yovel in chapter
25?
In your answer relate to 26:34-35, as well as 26:3-5.
[Note as well the last 7 psukim of Sefer Divrei Hayamim!]
3. How does the tochacha thematically relate to Vayikra
chapter 18? [Note especially 18:1-5, 18:24-30.]
How does it relate to the theme of the 'second half' of
Sefer Vayikra? Attempt to relate your answer to 26:46!
4. Considering that Sefer Vayikra is a 'book of laws', can
you explain why the tochacha would have formed an appropriate
conclusion for the entire Sefer?
What does one usually find at the conclusion of a set of
laws?
[Relate in your answer to 26:46!]
5. Is there a logical progression from chapter 26 to chapter
27?
If so, what is it? If not, in your opinion, where in
Sefer Vayikra do the laws in chapter 27 belong?
Note 27:14-25. Based on these details, how does this
chapter relate to chapter 25?
Based on that parallel, would it have made more sense for
the Torah to record these laws within chapter 25 (or at least
before the tochacha in chapter 26)?
6. Note 27:34. What mitzvot does this pasuk refer to? How
does this pasuk relate to the final pasuk of chapter 26?
How do both these psukim relate to the opening pasuk of
chapter 25?
7. In what manner is Vayikra chapter 27 similar to Vayikra
chapters 1-3? In what manner are these units different?
8. Can you explain why Sefer Vayikra prefers to conclude with
chapter 27 instead of chapter 26? Relate to the primary topic
of each chapter.
See Ibn Ezra at the beginning of chapter 27.
PART III - PARSHANUT
1. Review 26:46, noting how it forms a 'summary pasuk'. In
your opinion, what does it summarize? In other words, what do
the words 'chukim, mishpatim, & torot' refer to?
See the commentaries of Rashi, Rashbam, Ibn Ezra, &
Sforno on this pasuk.
Why do you think that each commentator offers a very
different answer?
See also Chizkuni to Shmot 24:7 ['sefer ha-brit']!
What leads Chizkuni to his conclusion?
Based on the previous shiurim on the 'two halves' of
Sefer Vayikra, can you suggest an alternative interpretation?
2. In 26:9, God promises that 'He will keep His covenant'.
In your opinion, what covenant (brit) does this pasuk refer
to?
Compare this pasuk with Breishit 6:18, 9:1,7,11-12; 17:7-
8; and Shmot 6:2-5. How do these sources enhance your
understanding of 26:9?
See now Ramban on Breishit 6:18, especially towards the
end [from 've-al derech ha-emet...'].
In relation to 've-hakimoti et briti itchem' in 26:9 -
First, see Rashi's commentary on this pasuk.
What causes Rashi to explain that this pasuk refers to a
new covenant, as opposed to a fulfillment of the original
covenant?
Next, see Ibn Ezra. In your opinion, why does Ibn Ezra
mention specifically 'kochvei ha-shamayim' and 'afar ha-
aretz'.
Relate this to the beginning of the pasuk!
Finally, see Seforno. Note how he refers to the psukim
of brit mila. Can you explain why?
In your opinion, what is the underlying reason for this
three-way 'machloket'?
be-hatzlacha,
menachem
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