[Par-reg] SHAVUOT- Questions for self study
Menachem Leibtag
tsc at bezeqint.net
Sun May 20 11:01:53 EDT 2007
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THE TANACH STUDY CENTER www.tanach.org
In Memory of Rabbi Abraham Leibtag
Questions for self-study - by Menachem Leibtag
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Questions for self study for tikun leil SHAVUOT
re: topic of Shavuot & Matan Torah
TOPIC #! Shavuot - Ma'amad Har Sinai
PART I - THE TEN 'COMMANDMENTS'
1. For some reason, what we call in Hebrew 'aseret ha-dibrot', we
refer to in English as 'the ten commandments'. Is this translation
correct? Explain why (yes or no)?
How many 'dibrot' are there in the 'Ten Commandments'?
Accordingly, how would you translate 'dibrot'- as:
statements?
commandments?
parshiot?
Explain each possibility.
Are there ten according to each?
What is the difference between 'mitzvot' & 'dibrot'?
2. What are the first TWO 'dibrot'? [In other words, what precisely
is the first one, and what is the second one?] Relate your answer to
the question above.
How does your answer relate to the division of the 'dibrot' into
'parshiot'?
Are the first two 'dibrot' included in the first 'parshia'? From a
grammar perspective, what else is special about the first two 'dibrot'
(i.e. the first 'parshia')?
Now, see Ibn Ezra on 20:2. See also Rambam Sefer ha-Mitzvot Asei #1,
and Hasagot ha-Ramban Lo Ta'aseh #5. How do these opinions relate to
the above questions?
3. Note in your Chumash that there are two versions for how to read
the 'dibrot' - 'ta'am elyon' and 'ta'am tachton'.
Note how each method divides the psukim in a very different manner!
See if you can determine the underlying logic of each division and how
it relates to the above questions.
4. How do we know that there were TEN 'dibrot'?
Does it say anywhere in Chumash that there were TEN?
[In case you give up, see Shmot 34:28 & Devarim 4:11-13.]
Relate this as well to your answer to the above questions.]
5. You probably also remember that God gave the 'dibrot' to Moshe
Rabeinu written on TWO 'luchot' [tablets]. Can you recall how we know
that there were indeed TWO 'luchot'?
[When you give up, try Shmot 31:18 and 32:15; compare with Shmot
24:12 and 25:21!]
In your opinion, what does this mean?
[i.e. two copies, or half written on each?]
If 'half & half', how would they be divided, and would this relate to
their content?
[If 'two copies'; why would one set not have been sufficient?]
See the concluding paragraph of Ramban's commentary on the 'dibrot'
(on 20:12-13) where he discusses this topic.
6. In your opinion, are the mitzvot of the DIBROT 'qualitatively'
different than the remaining mitzvot of the Torah?
If yes, what is special about them?
If not, why were these specific mitzvot given at Ma'amad Har Sinai,
in contrast to all the other mitzvot that were given at a different
setting?
[See an amazing Rashbam on 20:15-16 /"daber ata imanu..."]
See also Ramban on 20:6 - from "et Hashem Elokecha" in regard to the
difference between the first two dibrot and the final eight.
7. In your opinion, do any of the 'Ten Commandments' apply to
gentiles as well? If so, which laws apply only to Am Yisrael, and
which laws apply to all mankind? Can you explain why?
Relate your answer to Shmot 19:5-6!
See also Rashbam on Breishit 26:5 - "chukotei v'toratei".
8. Review 20:14-19. In your opinion, had Bnei Yisrael not become
fearful during Ma'amad Har Sinai, when they requested that Moshe
receive them instead (see 20:15-18 and/or Devarim 5:20-28), would Bnei
Yisrael have received more than ten (or two) commandments directly
from God at Ma'amad Har Sinai? If so, how many more mitzvot? [All
613,or only a certain group?]
9. How does the first mitzva that Bnei Yisrael receive after the
dibrot - "lo ta'asun iti elohei kesef..." (see 20:19-20) relate to
their request to hear the remaining mitzvot via Moshe and not directly
from God? How is this mitzva different than the commandment not to
worship 'avoda zara' in the second dibur?
Can you explain how this relates to the next mitzva: "mizbeiach adama
ta'aseh li" (20:21-22) as well?
PART TWO - * MA'AMAD HAR SINAI *
Ma'amad Har Sinai was one of the most important events (if not the
most important) in our history. Therefore, our shiurim will deal with
this topic in detail. The following questions will treat Shmot
chapter 19 as the beginning of a new 'unit' that will continue until
the end of Parshat Mishpatim. This unit of Ma'amad Har Sinai includes
chapter 19 - the story that leads up to the 'dibrot'; chapter 20 - the
dibrot followed by a short story; chapters 21 thru23 - a unit of misc.
laws; & chapters 24 - the concluding story.
The following questions will help you appreciate the content of
these chapters (19->24) and understand why there is such a major
controversy among the commentators concerning when these events took
place.
FINDING 'PARAGRAPHS' & 'UNITS'
As you will soon realize on your own, it is very difficult to
follow the progression of topic in chapter 19. To help you study that
chapter (and the rest of this unit), we suggest that you use the
following methodology:
As you study each chapter in this unit, attempt to divide each
chapter into paragraphs. In other words, as you read a group of
psukim, attempt to identify when a certain 'sub-topic' is complete,
and then group together all of those psukim that deal with that
sub-topic. [In general, there should usually be between three and
eight psukim in each paragraph, but there can be exceptions.]
Try to give a short title for each paragraph. Then, try to
understand the logic of the flow of topic from one paragraph to the
next. After analyzing several chapters in this manner, attempt to
turn you paragraph topics into an outline. [Technically speaking, you
could follow this methodology to compose an outline for the entire
book - which would help you identify is primary topics, units, and
theme - but for now, we'll focus on chapters 19 thru 24.]
Let's start with chapter 19, and following this methodology.
After identifying its paragraphs, construct an outline that divides
this chapter into its most basic topics. Try to give a precise title
for each section, and explain the logic behind its flow of topic.
Most probably, you'll notice several psukim that are very difficult to
understand. When you encounter such a pasuk, be sure to see if (and
how) Rashi, Ibn Ezra Rashbam & Ramban (etc.) deal with those questions
that bothered you.
When you finish your outline (or if you give up) see if your outline
matches our outline below (note the titles that we have given to each
section). See if you agree with those titles, and then answer the
questions that follow:
A. 19:1-8 / The 'PROPOSAL'
1. Note how 19:1-2 'sets the stage', while the actual topic of this
paragraph begins to unfold in 19:3. As you read these psukim, note
how Moshe's job is to act as God's 'messenger' to offer a certain
'proposal' to Am Yisrael. Try to explain what this 'proposal' [or
'deal'] is all about, and its purpose.
Be sure that you understand the 'two sides' of this proposal as
detailed in 19:5-6. Are there 'conditions', 'rewards' and/or
'consequences'? If so, explain what they are and why.
Be sure you understand why the 'divrei Hashem' detailed in 19:4-6
should be considered a 'proposition' and not as a 'commandment' (or
information)!
2. Note the word 'brit' in 19:5. In your opinion, does it refer to
something 'old' or something 'new'? According to each possibility,
what 'brit' is being referred to? How does this 'brit' relate to the
proposal? [See Ramban on this pasuk, noting the different
possibilities that he raises!]
3. Explain the phrases 'mamlechet kohanim' & 'goy kadosh' (in 19:6)?
In your opinion, do they describe two different concepts or the same
concept? If possible, relate your answer to the theme of 'bechira' in
Sefer Breishit, and its purpose. Relate to Breishit 12:1-3 and
18:18-19.
4. Based on the simple 'pshat' of 19:3-6, what would have happened had
Bnei Yisrael answered 'no' to this proposal? [You are probably
familiar with a Midrash that entertains this possibility. Explain how
this "pshat" explains this drash.]
Once Bnei Yisrael do answer 'yes' to this proposal (see 19:7-8), what
should happen next? In other words, how will Bnei Yisrael find out
the more specific details of this 'brit'? Relate your answer to what
does happen in chapters 19 & 20.
B. 19:9-15 / PREPARATION for Matan Torah
1. Carefully read 19:9, try to translate this pasuk (and to
understand what the words mean). How does the first half of this
pasuk relate to the 'proposition' discussed in 19:4-6, and agreed upon
in 19:7-8. Once Bnei Yisrael accepted this proposal, what would you
expect to happen next?
Does this pasuk include any type of a 'plan' for how Matan Torah will
take place? If so, explain what this plan is, and the relationship
between Moshe and the rest of the nation.
How did you understand the phrase ' so that they will believe in you
[Moshe] forever'? Is there a mitzvah to believe in Moshe? If not,
what does this pasuk imply?
2. Review now the final phrase of 19:9: "and Moshe told the people's
answer to God". How does this final phrase relate to the first half
of the pasuk? What is the obvious problem with this part of the
pasuk? Or in other words, what 'answer' of the people is this pasuk
talking about?
See Rashi on 19:9 - "et divrei ha-am...". How does Rashi answer
this obvious question? [Note that Rashi is quoting the Mechilta.]
How do the other commentators answer this question?
Review 19:10-11. How do these psukim relate to 19:9? Does 19:11
provide support to Rashi's explanation of 'divrei ha-am' in 19:9?
[Could you say that it is the 'source' for this interpretation?]
Does 19:11 include a 'plan' as well for Ma'amad Har Sinai? Is it the
same or different as the plan in 19:9? Relate the apparent
contradiction between 19:9 & 19:11 to explain Rashi's interpretation
of what the "divrei Hashem" were in 19:9.
3. Note the three-day preparation described in 19:11. In your
opinion, why was this necessary?
Attempt to relate this to Rashi's peirush to 19:9.
List the different types of preparation that are described in
19:10-15. What is the purpose of each?
4. When you study 19:13, pay careful attention to the phrase
"bi-meshoch ha-yovel heima ya'alu ba-har...". In your opinion, is
this long blow of the shofar supposed to be a sign that Matan Torah is
OVER, or that it is about to BEGIN? [Relate to 19:19! / see also
Devarim 5:4-5 and Yehoshua 6:4-6.]
C. 19:16-19 / the 'HITGALUT' [REVELATION]
1. Based on 19:10-15, where should the people have been on the third
day in the morning - at Har Sinai, or in the camp?
Relate this to what transpires in 19:16-17!
Why does Moshe have to 'take them out' from the camp and bring them
to Har Sinai? Would they not have come on their own?
2. Based on 19:18-19, according to which 'plan' (discussed above re:
19:9-11) does Matan Torah take place? [ i.e. do the people 'hear' or
'see' God directly, or does Moshe act as God's intermediary?
Where is Moshe supposed to be during Matan Torah, on the mountain, or
with the people? [Why is it difficult to answer this question?]
3. Review 19:19 and the phrase: "Moshe yedaber, ve-haElokim ya'anenu
be-kol", in its context.
Who is Moshe speaking to - to the people, or to God?
According to either possibility, what was Moshe 'saying'?
[See Parshanut section for complete discussion.]
[Note how Rashi (on 19:19) answers this question. Did you ever
realize before that this pasuk may be describing what transpires
during the dibrot?]
Where are Bnei Yisrael standing at this time?
4. Review Devarim 5:1-6, especially 5:4-5 (in regard to the two
plans). Relate those psukim to the questions above!
D. 19:20-25 / LIMITATION
1. First of all, be sure that you can explain why these psukim form a
distinct unit? What happens in these psukim, and when does this all
take place?
How do these psukim relate to the psukim that precede them?
[According to those commentators who explain that 19:19 describes the
dibrot, when did psukim 19:20-25 take place?]
2. Note the use of 'rosh ha-har' (the top of the mountain) in these
psukim, as opposed to the use of only "Har Sinai" up until this point.
What is the significance of this? Has something changed? [Be sure to
explain 19:24.]
3. Why does God (at this time) repeat his warning 'not to approach
the mountain'? Does Moshe himself understand why?
Relate this warning to the two different 'plans' for how the 'dibrot'
would be transmitted (19:9 & 11/ as discussed above)
4. Who are the 'kohanim' described in 19:21-24? How are they
'different' than the rest of the nation, and where are they standing?
Then review Shmot 24:1-11, noting especially 24:1 & 24:9-11. [Can
19:22 be understood without 24:1?]
5. Review 19:25, noting the final phrase 'va-yomer aleihem'. What
specifically does Moshe 'say to them' when he came down from the
mountain: the 'dibrot' or the 'mitzvat hagbala' in 19:21-22? See the
commentators! [What did you think that this phrase meant the first
time you read this pasuk!]
E. 20:1-14 / The DIBROT
1. Note the difference in 'person' between the first two dibrot and
the last eight. What famous Midrash regarding how the dibrot were
given relates to this 'change in person'?
Can there be any other explanation?
[See Ramban on 20:6, in the middle of his peirush.]
2. Relate this change in 'person' to the two 'plans' discussed in the
questions above. Which 'plan' for the manner of transmission of the
'dibrot' is reflected (respectively) by the 'first person' and 'third
person' tense in these two sections of the dibrot?
Relate this once again to Devarim 5:4-5, noting how (and why) these
psukim precede the dibrot in Sefer Devarim. Note as well how that
story continues in 5:20-30!
F. 20:15-18 / TREPIDATION
1. Read these psukim carefully, and attempt to relate their content
to our discussion above of the two possible 'plans' for Matan Torah;
i.e. Plan A (19:9) and Plan B (19:11).
Even though this story is recorded after the dibrot, in your opinion
is it possible to explain that this story took place at an earlier
time? If so, when: i.e. before or during the dibrot?
To answer this question, carefully compare the details of this story
(19:20-25) to the details in 19:16-19. Similarly, attempt to relate
this story to the 'change in person' found between the first two
dibrot and the last eight. [See Ramban & Chizkuni on 20:15.]
2. In 20:15 we are told how Bnei Yisrael are so fearful that they
'stand at a distance'. Then, in 20:16 Moshe urges them 'not to fear'.
Finally, at the end of the story, we are told how Bnei Yisrael 'stand
at a distance' while Moshe enters the cloud (20:17-18). In your
opinion, did Bnei Yisrael listen to Moshe's encouragement or not? [In
other words, was Moshe encouraging them to stand even closer, or was
he insisting that they not move farther away?]
See how the various commentators dealt with this question.
3. Next, read [what appears to be] the parallel account of this story
in Devarim 5:20-30. In your opinion, is this account an expanded
version the same story as described in Shmot 20:15-18, or is it a
different story.
If these stories are the same, how did you reconcile the apparent
discrepancies?
If Shmot 20:15-18 describes a different event, then which event took
place first (and when)?
If indeed the events in Shmot 20:15-18 took place earlier (i.e.
either 'before' or 'during' Matan Torah), attempt to explain why the
Torah may have recorded it here instead?
See Ramban on 20:15 (in some Chumashim it's 20:14), where he first
quotes Ibn Ezra's interpretation, and then rejects it. [Ibn Ezra
claims that these events took place AFTER Matan Torah, while Ramban
claims that they took place BEFORE Matan Torah (& Chizkuni quotes
Chazal's opinion that they happened DURING Matan Torah!). Relate this
controversy to your answers to the above question.
4. Read Shmot 20:19 ["ko tomar..."], and then quickly scan the psukim
that follow. In your opinion, is this a continuation from 20:18? If
yes, how do these mitzvot relate to 20:15-18. If not, when was this
commandment (in 20:19) given to Moshe?
[Note Rashi on 31:18 - 'ledaber ito', and Ramban on 24:1.]
G. The MITZVOT & THE MISHPATIM (20:19 >21:1 & onward)
1. Note how all of the mitzvot that follow God's command to Moshe of
"ko tomar..." (that he must tell to Bnei Yisrael / see 20:19) form a
distinct unit of mitzvot. Quickly scan this unit of mitzvot, noting
how they continue all the way until the end of chapter 23.
This unit will be discussed in greater detail in our questions on
Parshat Mishpatim; however, for the purpose of our shiur on Parshat
Yitro, answer the following:
Based on 20:19, when, where, and to whom are these mitzvot being
given?
Why didn't the people hear these mitzvot directly from God, (like the
dibrot)? When did they hear them from Moshe?
Relate your answer to 24:3 (in its context).
[In your opinion, why are specifically these mitzvot given at this
time? In other words, how are these mitzvot distinct from the
remaining mitzvot that will be given later on in the Torah? In your
answer, relate to 24:3-7! ]
H. THE BRIT AT HAR SINAI (24:1-11)
1. Review 24:1-11, and try to determine when these events took place.
[Be sure that you understand how 24:1-2 is distinct.]
Even though these psukim are in Parshat Mishpatim, many
commentators claim that this event took place before Matan Torah.
[See Rashi 24:1.]
Compare these psukim to chapter 19 and see if you can find any
similarities. Do any of these psukim help explain any of the
difficulties that you encountered when you studied chapter 19?
[Note that anyone who claims that Bnei Yisrael proclaimed 'na'aseh
ve-nishma' before Matan Torah must understand that this covenant took
place at the same time as chapter 19. Note machloket Rashi / Ramban
on 24:1!
2. According to Rashi's opinion, where in chapter 19 do the events in
chapter 24:1-10 take place? How does this affect how Rashi explains
'divrei Hashem' & the 'mishpatim' in 24:3-4?
How does this explain who the 'kohanim' are in 19:21-24, and how does
it explain the need for the warning in 19:20-25?
3. If you have time, see Rambam's explanation of Ma'amad Har Sinai in
Moreh Nevuchim: Section II/ chapter 33! [See also the end of chapter
32 where he introduces chapter 33.]
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PART THREE When did Bnei Yisrael Say Na'asse v'Nishma?
1. Review once again 24:1-11. How does this parshia relate to the
unit that was discussed above (i.e. 20:19->23:33)?
[Re: the questions that follow, first try to answer them on your own.
Afterward see the commentators, especially Ramban, Ibn Ezra, Rashi,
Rashbam, Sforno & Chizkuni.
24:1 - What is difficult about this pasuk?
Who is speaking to Moshe?
Where is Moshe speaking when this is told to him?
Does Moshe fulfill this commandment immediately?
Where does Chumash tell us when it was fulfilled?
What is the purpose of this commandment?
24:2 - Does 24:2 contradict 24:1?
In your opinion, is 24:2 an additional instruction to Moshe (i.e. in
addition to the instruction in 24:1) or it is a narrative that
explains what Moshe did after God's command in 24:1.
How do 24:1-2 relate to 24:9 and 24:12?
Could these psukim relate to 20:18 as well?
24:3 - How does this pasuk relate to 20:19?
What does "Va-yavo Moshe" mean? Where was he coming from? What are
'divrei Hashem' and the 'mishpatim'?
See Ramban and Rashi!
24:4-6 - What specifically do you think are the "divrei Hashem" that
Moshe writes down in 24:4? How does this relate to the 'sefer
ha-brit' described in 24:7?
How do these psukim relate to 20:21!
24:7 - Should Bnei Yisrael's reply of 'na'aseh ve-nishma' relate to
the content of what is written in this 'sefer ha-brit'? If so, how
does it? [If 'sefer ha-brit' includes 23:20-22, how would that help
you answer this question!]
24:8 - What is the significance of this ceremony? How does it relate
to the proclamation in 24:7?
24:9-10 How does this relate to 24:1? In your opinion, what is the
purpose of this joint 'ascent' up the mountain?
24:11 - Was it proper or improper for this group to 'see God'? - See
the two different approaches suggested by the commentators.
24:12 - What is the purpose of this 'aliya' of Moshe to Har Sinai?
According to pshat, what is the 'torah' & and what is the 'mitzva'?
What has Hashem 'written' for Moshe, only the 'luchot', or also the
torah & mitzva?
24:16 - When did these six days transpire?
In other words, does Moshe ascend Har Siani to receive the 'luchot' on
the first of these six days, or does he ascend on the seventh day and
enter the 'anan' immediately?
[See mefarshim! How does this relate to our calculation of the date
of Matan Torah?]
2. Read 24:1-11 once again, and see if you can find any reason that
might lead you to the conclusion that this entire story took place at
an earlier time (i.e. before Matan Torah). If so, explain those
reasons. Are there any details in this story that appear to be similar
to the events that transpire in chapter 19?
For example, who are the 'kohanim' mentioned in 19:22, and how do
they relate to the leadership group mentioned in 24:1 and 24:9-11?
In what manner is 24:3 similar to 19:3-8? Similarly, in what manner
is 24:7 similar to 19:3-8?
How does God's commandment to Moshe in 19:20-25 seem to relate to
what transpires in 24:9-11, and the group mentioned in 24:1-2?
3. See Rashbam on 24:1. How does he relate to the above questions?
See also Ibn Ezra, Seforno, & Chizkuni on this pasuk, who follow a
similar direction.
4. Then see Rashi on 24:1. Can you explain what leads Rashi to this
rather amazing conclusion (that these events took place before Matan
Torah)?
[For a more detailed discussion, see Parshanut section.]
Then see Ramban on 24:1, noting how and why he disagrees (and
explains why it makes more sense to keep these events in chronological
order).
5. According to this Rashi, why can't the 'divrei Hashem' and
'ha-mishpatim' (in 24:3-4) refer to the laws in Parshat Mishpatim?
Based on chapter 19, what most likely are these two phrases referring
to? [See Rashi on 24:3-4.]
In your opinion, are the 'divrei Hashem' which are 'written down' (in
24:4) the same 'divrei Hashem' which Moshe conveyed to them in 24:3?
In either case, why are they being written down?
In your answer, relate to 24:7!
6. What seems to be the purpose of the covenantal ceremony that is
described in 24:4-8, according to both Rashi & Ramban?
In what manner is 24:9-11 connected to this 'brit'?
In what manner is 24:12-13 connected to this 'brit'?
PART FOUR - PARSHANUT
TWO GROUPS OR JUST 'STYLE'
1. Review 19:3, noting how God instructs Moshe to relay his
'proposal' to both 'beit Yaakov' and 'bnei Yisrael'?
What is the obvious difficulty in this pasuk?
Are these two different groups, or two names for the same group?
According to each possibility, explain who each group is and why the
respective verb ['tomar' & 'tageid'] is used.
Then, see how Rashi understands these two groups, and the use of the
respective verbs. [You probably have heard of a famous name for a
girl's school based on this Rashi!]
Next, see Ibn Ezra [first the 'aroch']. Note how he answers the
above questions, and how his answer is quite different than Rashi's.
Note also how explains the respective use of the verbs.
Then see Ibn Ezra 'ha-katzar', noting how he first quotes Rashi, and
one other opinion, and then 'smashes' them!
Note the psukim in Tehillim that he quotes to prove his point!
Notice also how this commentary reflects Ibn Ezra's approach to
'pshat'.
Finally, see Chizkuni. Note how his peirush is quite different, and
how he relates the two verbs to 19:4-6, i.e. one relating to a
command, and the other to telling over a story. [Note how he uses the
meaning of the verb to explain the noun!]
WHO'S SPEAKING TO WHOM?
1. Review 19:19 once again, and the phrase: "Moshe yedaber,
ve-haElokim ya'anenu be-kol", in its context. Who is Moshe speaking
to: to the people or to God, and what is Moshe 'saying'? First, see
how Rashbam and Ibn Ezra answer this question.
Then, see Chizkuni. In what manner is Chizkuni similar, and how is
it different, than Rashbam? [Note how 'creative' Chizkuni's peirush
is!]
Then, see Rashi's interpretation. How and why is his approach
different than Rashbam, Chizkuni, and Ibn Ezra? Based on Part II
above, what leads Rashi to his conclusion that this pasuk describes
the last eight dibrot (given by God via Moshe to Bnei Yisrael)?
Finally, see Ramban, noting how he first quotes Rashi, and then
disagrees. Again, based on the questions in Part II above, what leads
Ramban to his conclusion. Explain how his peirush to 19:19 may be
based on his understanding of 19:20-25.
WHAT TORAH DID MOSHE RECEIVE?
1. Read 24:12. In your opinion, what specifically do the words
'torah' and 'mitzva' in this pasuk refer to?
Note the phrase "asher katavti" [which I wrote]. What does this
phrase relate to - the 'luchot ha-even', or also the 'torah' &
'mitzva'?
Now, read Ramban very carefully.
How does he answer the above questions?
[i.e. how does he explain this pasuk?]
How does Ramban understand Rashi?
Why does Ramban disagree with Ibn Ezra.
[See Ibn Ezra inside, what is his main point?]
Why does Ramban conclude with "al da'at Raboteinu" concerning when
the Torah was first given!?
2. Now, see Seforno. How does he answer the above questions? How is
his approach different than Ramban's?
Finally see Ibn Ezra, "yeish omrim...", concerning 'Torah
she-bichtav' and 'Torah she-ba'al peh'.
What is the significance of this Midrash?
Would you consider this 'pshat' or 'drash'?
3. Recall how in 20:19, God commands Moshe to tell Bnei Yisrael a set
of mitzvot. How does this commandment appear to relate to the story
that is recorded in 20:15-18?
According to most commentators (Rashi, Ramban etc., or just about
everyone except Ibn Ezra) - the story in 20:15-18 took place at an
earlier time. Relate those opinions as you answer this question.
Relate also to the parallel (or similar) story that is recorded
Devarim 5:20-28. [Take into consideration the machloket Ramban - Ibn
Ezra concerning when 20:15-18 took place!]
be-hatzlacha,
menachem
============
TOPIC II - The Biblical Holiday of Shavuot
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
INTRODUCTION
Even though we all know that the holiday of Shavuot
commemorates the events of Matan Torah, for some reason, in
the Torah's presentation of Shavuot we find no mention of that
event! The following questions deal with this topic; and can
provide a framework for study on "leil Shavuot".]
However, before we begin the battery of questions, we will
provide a little 'agricultural' background concerning 'nature'
and the yearly agricultural cycle in the land of Israel.
The wheat crop, which is planted in the winter, usually
begins to ripen (and hence it becomes ready for harvesting) in
late April or early May. The harvest season itself usually
lasts about five to six weeks, i.e. until mid-June. Hence,
late May (or early June) is the time of year in Eretz Yisrael
when the grain harvest nears completion.
THE BIBLICAL SOURCES
1. Carefully review the following sources, as they include
every mention of Shavuot in the Torah:
As you study each of these sources, make note of the:
* NAME that the Torah calls this holiday;
* DATE (or time of year) of Shavuot;
* REASON for celebrating Shavuot;
* MITZVAH that we are commanded to observe.
When you do find a mitzvah, note if this mitzvah is
unique to Shavuot, and if so, explain why.
A. Shmot 23:14-17 / 34:22-24;
B. Vayikra 23:15-21;
C. Bamidbar 28:26;
D. Devarim 16:9-12.
2. Can you explain why the Torah never specifies the exact
(lunar) date on which we must celebrate Shavuot, as it does
for all the other holidays in Parshat Emor and Pinchas?
[In your answer, relate to "kidush ha'chodesh" by bet-din.]
3. In any of these above sources, does the Torah mention any
connection between Shavuot and Matan Torah?
If so, where?
If not, can you explain why there is no mention?
4. In your opinion, does the agricultural reason that the
Torah does provide for celebrating Shavuot provide sufficient
reason for celebrating this holiday every year? If so, what
in your opinion the agricultural reason for why God commands
Bnei Yisrael to celebrate Shavuot?
Attempt to explain why this harvest would require a holiday
of thanksgiving to God? Relate to the importance of the wheat
harvest in regard to the food that will be eaten for the
entire year; and how many chances a year there are to reap a
wheat harvest.
[Note Shmot 23:13, and how it relates to 23:14-17!]
WHEN DID MATAN TORAH TAKE PLACE?
1. Carefully review Shmot chapter 19 (without Rashi!), and
attempt to determine if Chumash ever mentions the precise day
on which Matan Torah took place.
If not, does the Torah provide us with enough information to
allow us to make a rough estimate? [Be sure to relate to Shmot
19:1-2.]
What can be inferred from Shmot 24:15-16 in regard to the
amount of time which elapses at Ma'amad Har Sinai?
[Note Rashi (and the other commentators) concerning when in
Sivan those 'seven' days transpired.]
2. Review the dates of the various holidays as they are
described in Vayikra chapter 23, noting that each lunar date
seems to have a very logical reason, with the exception of Yom
Kippur - which falls out on the tenth of Tishrei. [Note that
the first day of the month is a 'logical date' to mark a
celebration, as is the 15th - when there is a full moon, and
ample lighting in the evening.]
In your opinion, is there any logical reason for why the
Torah chose the 10th of Tishrei for Yom Kippur? In your
answer, relate to the three sets of forty days at Har Sinai,
as discussed in Devarim 9:9,18,25 & 10:10; as well as to the
forty days described in Shmot 24:14-16.
Note as well a thematic connection between those events and
Yom Kippur based on Shmot 32:30-32!
Using those three sets of forty days, and working
'backwards' - attempt to determine a more precise 'lunar date'
for when Matan Torah took place!
BIBLICAL DATING & COMMEMORATION
3. Does the Torah tell us the precise date of when Bnei
Yisrael left Egypt? Is that date commemorated? [Note Shmot
13:2-8.]
How many specific mitzvot can you recall from the Torah that
commemorate Yetziat Mitzraim?
In contrast, how many specific mitzvot can you recall that
commemorate Matan Torah?
In this regard, how and why would you say that the Torah
relates to the event of Matan Torah in a different manner that
to Yetziat Mitzrayim?
Can you suggest a reason why these events are so different?
[See Rashi Shmot 19:1! Relate this to the Midrash of"ben
Zomah" in the Haggadah of Pesach concerning our daily
obligation to 'remember' the events of Yetziat Mitzraim.]
4. Review Devarim 4:9-15, noting how these psukim describe the
events that transpired at Ma'amad Har Sinai. According to
these psukim (in their context), does there appear to be a
mitzvah to 'remember' the events of Matan Torah? If so, on
what day are we to remember those events; or does it appear
that our obligation is to remember those events on every day?
[See Ramban on 4:9 and his opinion that this pasuk should be
considered a MITZVAH. See also Ramban in his "hasagot" to
the sefer ha'mitzvot of the Rambam - Lo'Taaseh - hasaga
#2!.]
5. In the Torah's presentation of the other two "shalosh
regalim" (i.e. chag ha'matzot and chag ha'succot), we do find
the mention of a certain historical aspect (see Shmot 13:3-7,
Vayikra 23:43) in addition to their agricultural perspective.
In what manner is Shavuot different? [Is its historical aspect
ever mentioned?]
Can you suggest a reason why (or why not)?
6. Carefully review Vayikra 23:10-19. Note the connection
between the korban haOMER and the korban SHTEI ha'LECHEM.
Study the details of the special korban that must be offered
together with the "shtei ha'lechem" (see 23:17-19), noting
especially the centrality of the "korban shlamim" that must be
'waved' ["tenufah"] with the SHTEI ha'LECHEM.
Is there any other holiday (or any other time during the
year) when the "tzibur" offers a korban SHLAMIM?
[Don't spend too much time looking, the answer is NO!]
Why should this point be significant?
7. Note as well in those psukim (see 23:17) that the SHTEI
ha'LECHEM are to be baked "chametz", as opposed to every other
type of flour offering in the Mikdash, which must be "matzah".
[See Vayikra 1:11!]
Would you say that this is significant? If so, how?
Does this suggest a thematic connection to chag ha'matzot"?
In general, how do the special agricultural mitzvot of the
"shalosh regalim" relate to the nature of the historical
events which they commemorate?
8. In case you forgot, the very first time in Chumash where we
find that Bnei Yisrael collectively offer a korban SHLAMIM is
at Har Sinai. Review Shmot 24:4-8, noting how those offerings
were part of the very same ceremony when Bnei Yisrael declared
"na'aseh v'nishmah"!
Can you relate this event to the special korban SHLAMIM that
is offered on Shavuot with the SHTEI ha'LECHEM?
9. Review Vayikra 9:1-5, noting how Bnei Yisrael were
instructed to offer a korban SHLAMIM - at the dedication
ceremony of the Mishkan on "yom ha'Shmini" - most probably to
mark the return of the SHCHINA to the camp of Bnei Yisrael.
Can you relate this special korban to the korbanot described
in Shmot 24:4-6 at "brit na'asseh v'nishma"?
How does the dedication of the Mishkan relate to Matan
Torah? (See previous shiurim on Parshiot Terumah & Tezaveh.)
10. Note as well that the other special korbanot brought on
"Yom Ha'Shmini" (the seir l'chatat of the Am and "par chatat"
of Aharon etc.) find a parallel in the "korban tzibur" offered
on Yom Kippur (see Vayikra 16:1-5, compare with 9:1-5). Relate
this to the connection between Matan Torah and Yom Kippur (the
day Moshe descended Har Sinai with the second luchot!).
Use this parallel to explain how the two aspects of the "yom
ha'shmini" ("korban chatat" - as atonement for chet ha'egel,
and "korban shlamim" for re-creating Ma'amad Har Sinai),
relate to our annual celebration of both Yom Kippur and
Shavuot!
11. Relate the primary points raised by the above questions to
explain our custom to commemorate Matan Torah on Shavuot!
b'hatzlacha,
menachem
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