[Par-reg] ACHAREI MOT - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Apr 14 04:42:32 EDT 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 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
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