[Par-reg] Parshat Beshalach - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Jan 14 10:09:46 EST 2008
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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 BESHALACH -
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
RAINING 'BREAD'
1. Review 16:4, noting the verb that the Torah uses to
describe how the bread fell from heaven. Attempt to
relate
this to a similar usage of this verb in Breishit 2:5!
Recall as well from Shmot 17:6, where the water
came from
while they were in the desert.
Then, review Devarim 11:10-17, noting how the Torah
describes the manner by which the Land of Israel will
receive
its 'rain', and from where its produce will grow.
Based on these sources, note the contrast between
the
sources of rain and bread in the desert in relation to
their
sources in the Land of Israel. Attempt to explain how
this
may be significant.
2. Next, review Devarim 8:1-18, and relate that section
to
your answer to the above question. Finally, recall the
blessing that we make before eating bread [i.e.
"ha'motzei
lechem min ha'aretz"]. Technically speaking, is the
statement
that we make in that blessing true? Thematically
speaking,
why is that blessing so meaningful? [See Ramban on 16:4
starting "l'maan anasenu"!]
THE FIRST 'SHABBOS'
1. In your opinion, did Bnei Yisrael in Egypt keep (or
know
about) Shabbat (and any of its laws)? If so, how did
they
find out?
Now, carefully review what God first tells Moshe
concerning the 'manna' in 16:4-5. Based on 16:5, does
it seem
that Bnei Yisrael (or at least Moshe) already knows
about the
concept of 'shabbat'?
Next, carefully review from 16:6-21, noting whether or
not
Moshe & Aharon ever told Bnei Yisrael concerning what
they
were supposed to do on 'the sixth day' (as God commanded
them
in 16:5). [Can you explain why they didn't?]
[Did you understand 16:5 as a 'command' for Moshe to
relay
to Bnei Yisrael, or simply as information that God
wanted
Moshe to know? ]
Now, carefully review 16:22-27, i.e. the story of
happened on the sixth day. In you opinion, did the
people
take double because they were commanded to; or did they
take
the normal amount, but it turned out to be double - and
hence
they were all very surprised! [Relate your answer to
the
question above!]
If indeed they were taken by surprise by the double
amount on the sixth day, and the fact that it didn't
spoil -
what would be the 'pedagogic advantage' of this sequence
of
events?
2. For some insight on the above questions, first see
Rashi
on 16:22 (noting how he claims that Moshe should have
told
them, but he didn't!). Then, see Rashbam on 16:23,
where he
explains that Moshe didn't tell them on purpose, for
'pedagogic' reasons - i.e. to make their 'first shabbos'
a big
surprise!
See also Rashi & Seforno on 16:5.
3. With the story in 16:4-27 in mind, read again the
Fourth
Commandment ("zchor et Yom ha'shabbat..." / Shmot
20:8-11).
In your opinion, how did these events affect (and
enhance)
how Bnei Yisrael understood (and appreciated) God's
special
commandment to keep Shabbat?
[Relate these events as well to Rashi on 15:25.]
4. Finally, review 16:33-36. In your opinion, when did
these
events take place? If at a later time, why are they
recorded
at this time? See Rashi & Rashbam on 16:33 (& Ibn Ezra
on
16:32)
.
TO CANAAN or TO THE DESERT?
1. As you read the opening pasuk of Parshat Beshalach
(13:17), attempt to explain the phrase 'ki karov hu'.
Did you translate 'ki' as 'because', or as 'even
though'?
How would this affect how you understand this pasuk?
For a discussion on this topic, see first Ibn Ezra
(aroch) and Chizkuni. Note the other examples that they
bring. Then see Ramban.
2. In your opinion, when Bnei Yisrael left Egypt, did
the
people know for sure where they were going to?
Did they realize that they were supposed to 'stop
on the
way' at Har Chorev? If so, for what purpose: to thank
God; or
to receive the Torah; or both?
If possible, support your answer with psukim.
How would your answer to this question affect the
way you
understand Bnei Yisrael's behavior in the desert?
3. When Bnei Yisrael first left Egypt, for how long (in
your
opinion) did they expect to be traveling for in the
desert
(until reaching the Promised Land)? [How long of a
journey is
it from Egypt to Canaan? (Relate to Devarim 1:2.)]
See Shmot 16:1-3. Based on these psukim, what
conclusion
can we reach re: the food supply that Bnei Yisrael took
with
them for their journey? Can you explain why?
ETHICS & THE EXODUS
4. Review 14:1-4, noting how God instructs Bnei Yisrael
to do
a maneuver. Does this appear to be a trick? In your
opinion,
does there appear to be a 'moral' problem with this?
See Ibn Ezra (aroch) on 14:1 and Ibn Ezra (katzar)
or
14:8 for an interesting perspective!
See also Ramban on Shmot10:10!
THE 'LAST STANZA'
5. As you review 'shirat ha-yam' (15:1-19), note how
just
about all of the psukim describe the events of how the
sea
split and how Egyptians were killed and Bnei Yisrael
were
saved. However, towards the end of the 'shira' [song]
we find
a slightly different topic.
With this is mind, attempt to explain 15:17. How
does
this pasuk relate to the rest of the shira?
In a similar manner, attempt to explain 15:18!
Finally, see 15:19. In your opinion, is this pasuk
part
of the shira? If not, what is it doing here? For an
interesting discussion re: this question, see Ramban on
15:19.
[See also Chizkuni on 15:19 for a very novel approach.]
======
PART II - QUESTIONS FOR PREPARATION (for the weekly
shiur)
1. In your opinion, what was the purpose of God's
miracles at
'kriyat Yam Suf':
a) for Bnei Yisrael to recognize God;
b) for the Egyptians to recognize God;
c) for both (a) & (b) ;
d) for a different (or additional) reason?
[Support your answer with psukim.]
According to your answer, can you explain why the
'Ten
Plagues' were not sufficient to accomplish this same
purpose?
2. After crossing the Red Sea, Bnei Yisrael finally
began
their travel into the desert. Based on their original
request
(from Pharaoh) for a three day journey to worship their
God,
where 'should' Bnei Yisrael now travel to, and what
should
they do when they arrive there?
[Relate to 3:12; 3:18; & 5:1-3.]
Where do Bnei Yisrael arrive at after their first
three
days of travel? What happens there? How (and why) is
this
significant?
[Compare what happens at Mara to the First Plague,
relating
to Shmot 4:9, 5:3 & 15:26!]
When do Bnei Yisrael finally arrive at Har Chorev,
and
what happens there? [i.e. did they actually bring
korbanot?
See 24:5-8, noting which korbanot were offered, and
why.]
3. List the various situations of peril arise in
Parshat
Beshalach whereupon Bnei Yisrael complain to God (noting
how
and why they complain); after which God provides a
solution
(noting how the problem is solved).
In your opinion, does God expect Bnei Yisrael not
to
complain when these situations arise (e.g. when there is
a
lack of water or food)?
Similarly, in your opinion - did these situations
arise by
'chance', or do they appear to be 'orchestrated' by God?
If the latter, what was their purpose?
4. Review once again the list of events that transpire
in
Parshat Beshalach (as Bnei Yisrael travel towards Har
Sinai).
Can you identify a pattern or common purpose?
See if you can find the word 'nisayon' (or similar)
in
any or all of these events. If so, explain its meaning,
and
how it relates to the purpose of these events. [Relate
to
Breishit 22:1!]
5. The famous story of Moshe hitting the rock begins
when
Bnei Yisrael are encamped in Refidim (17:1).
To the best of your recollection (don't look at the
psukim yet), was the rock that Moshe hit also in
Refidim? If
not, where was it? Does the entire nation gather when
he hits
the rock? If not, who is with him at that time?
Now, read 17:5-7, and answer the above questions
(once
again). Can you explain why Moshe is instructed to hit
a rock
in Chorev instead of a rock in Refidim?
In your opinion, how did the water get from the
rock to
the camp in Refidim?
6. If you were in Refidim and thirsty, would you have
waited
for the water to come to you? What do you think most of
the
people did, as soon as they heard about the water at
Chorev?
[Relate to Shmot 19:1-2. See also Ibn Ezra on 17:9 &
Devarim
9:21!]
Based on your answer, what appears to be the
'original'
reason for Bnei Yisrael's arrival at Har Sinai? [Relate
your
answer to the famous 'analogy' of 'ein mayim ela Torah'
[the
only true 'water' is Torah]?
AMALEK ATTACKS
7. Based on your answer to the above question, attempt
to
understand the setting for when Amalek attacks, as
described
in 17:8. Note the details of this attack as described
in 17:8-
16 as the parallel account in Devarim 25:17-19.
How would this help you understand the meaning of the
phrase
"ve-lo yare Elokim" in Devarim 25:18? [Relate to its
similar
usage in Breishit 20:11 & 42:18 and Shmot 1:21.]
How would this help you understand the deeper meaning
of
God's eternal war against 'Amalek' (and those who
continue in
their ways)?
PART III - PARSHANUT
===================
A MITZVA or A PROMISE
1. In 14:9-12, Bnei Yisrael - with their 'backs to the
sea'
and Egypt attacking - cry out to God for help. Moshe
responds
to Bnei Yisrael as follows (14:13):
"Do not fear, stand strong and witness God's
deliverance
today - for in the way which you see Mitzrayim today -
lo
tosifu lir'otam ad olam - you will never see them
again...
As you read this pasuk (noting its context),
attempt to
determine whether it is a promise or a commandment? If
it is
a promise, is it a promise for only this generation, or
for
all generations (read the pasuk carefully)?
How did you explain the word 'derech' in this
pasuk?
Then, see Rashi on 14:13 - how does he explain this
pasuk?
Next, see Ramban (on 14:13), quoting Chazal. Note
that
he claims that this pasuk is indeed to be understood as
a
commandment!
Can you explain, according to Chazal, precisely
what this
commandment entails? Does it apply only to Egypt?
Would you consider this interpretation as 'pshat'?
Explain why yes and why not.
Next, read Parshat Ha-melech in Sefer Devarim
(17:14-20),
noting especially 17:16:
"He (the king) must not gather too many horses (i.e.
for
chariots & calvary to strengthen his army), and he
must not
return the people to Mitzrayim in order to add horses,
for
God has already warned you - lo tosifu lashuv
ba-derech ha-
zeh od - you must not go back this way again.
How does this statement relate textually and
thematically
to the psukim above at kriyat Yam Suf (Shmot 14:13)?
Attempt to explain how Chazal's interpretation of
14:13
as a commandment may be based on this pasuk in Devarim.
Next, read Devarim 28:68 (noting its context, it's
the
final pasuk of the tochacha in Ki Tavo). How do you
understand the phrase "ba-derech asher amarti - lo tosif
od
lir'otah..." -
What is the meaning of 'ba-derech' in this phrase?
[Will those who will be 'deported' to Egypt want
someone
to buy them? / read 26:68 carefully]
Does this pasuk support Chazal's peirush in Shmot 14:13?
[See also Yeshayahu 31:1-3 & Yerushalmi Sukka V.1.
(23a)]
[See also Ibn Ezra on 14:13 for an interesting
perspective
on why Bnei Yisrael didn't 'fight back'.
WHAT BOOK ARE THEY TALKING ABOUT?
2. In 17:14, God instructs Moshe to write down the
story of
what Amalek did in a sefer. In your opinion, what
'sefer' is
this, and what was the purpose in writing it down?
Also, why must he 'put it' in Yehoshua's ears?
[See
Rashi!]
First, see Ibn Ezra (aroch & katzar) re: which book this
is.
[See also Chizkuni.]
Then see Ramban, noting how and why he disagrees.
Finally, see Seforno for a very interesting
explanation!
THE LAWS AT MARA
3. Review 15:25 in the context of 15:23-26.
Based on the simplest reading of this pasuk (and
its
context), what laws does the phrase 'chok u-misphat'
refer to?
Similarly, what nisayon does the Torah refer to?
In your opinion, does 15:25 summarize what took
place in
15:23-24, or is it something additional that takes
place?
Similarly, does 15:26 explain 15:25, or does it
describe
something additional that takes place?
Is there any logical reason for laws to be taught
at this
time? If so, what type of laws would you expect to
find?
Now see Rashi. How does he explain each word in
15:25? Why
does he relate to laws that are found only later on in
Chumash? [How does his peirush relate to what
transpires in
the next chapter?]
Next see Ramban. Why are his reasons for not
accepting
Rashi's interpretation? How does he explain this
phrase?
Would you consider Ramban's peirush closer to pshat
than
Rashi's?
Finally see Rashbam. How does he solve the problem
of
what specific laws these refer to?
How is his interpretation totally different than Rashi
and
Ramban's? [Can you explain what leads Rashbam to his
conclusion?]
See also Ibn Ezra. Is his peirush the same as
Rashbam's?
be-hatzlacha,
menachem
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