[Par-reg] Kedoshim - Questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Apr 28 12:33:29 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 KEDOSHIM
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
'TALKING REVENGE' & 'HOLINESS'
1. Review 19:18, noting how it discusses a very
important
mitzva of "lo tikom" (which unfortunately is often
overlooked). As you study the first half of 19:18 (not
to
mention the second half), be sure to see Rashi's
commentary
(and Ramban's) re: the meaning of both phrases: 'lo
tikom' and
've-lo titor'.
According to Rashi's interpretation of what these
phrases
imply, isn't it rather amazing that this type of
behavior -
which most of us would consider 'normal' (or even
'expected')
- is actually an 'issur de-oraita' [a Torah
prohibition]!
Can you explain why the Torah forbids this type of
behavior?
Also, how does it relate to being "kadosh" (holiness),
which
is the primary topic of this unit of mitzvot?
In your opinion, why do you think that there are so
many
people (and unfortunately sometimes even rabbis) who
arre not
familiar with this law? [And why is it that many
people who
do know these laws have trouble observing them?]
2. Based on the above question, attempt to explain how
19:18
thematically relates to 19:14-17.
Then, note the sudden change of topic in 19:19, and
especially its 'header' [that introduces the laws in the
next
set of psukim). Can you explain the thematic nature of
this
transition?
Finally, review the finale of this chapter, i.e.
19:33-
36. Use these psukim [and their finale (i.e. 19:36)] to
explain how this can explain the transition from
19:18-19.
SHABBAT & the MIKDASH
3. Review 19:30, noting the connection between the
mikdash
and Shabbat. Where else in Chumash do we find a similar
thematic connection between Shabbat & the mikdash /
mishkan?
[If you give up, see Shmot 31:12-16 and
35:1-4.]
Can you explain why this pasuk is located
specifically at
this point in Parshat Kedoshim?
[Relate to "kedushat zman" vs. "kedushat makom".]
If you have ample time, note as well the various
commentaries on 19:30, noting how each one takes a
slightly
different angle.
WHY THE REPEAT?
4. Note how the commandment 'lo ta'aseh avel
ba-mishpat' is
stated twice in chapter 19 (see 19:15 & 19:35). Read
each of
these psukim carefully, noting their context; and
attempt to
ascertain whether this is simply a repeat of the same
law, or
if each commandment relates to a different type of
situation.
Then, see Rashi on 19:35, noting the way he
explains how
each commandment in unique.
See the interpretation of Ibn Ezra as well.
THE TEN COMMANDMENTS IN PARSHAT KEDOSHIM
[for shiur #1 this week]
1. Many commentators have noted that one can find an
example
of each of the Ten Commandments (or a very similar
mitzva) in
the opening psukim of Parshat Vayikra.
Before seeing the commentaries inside, carefully
review
chapter 19 and attempt to find these parallels on your
own.
When you finish, record your answers so that later
on,
you can compare your conclusions to those of the various
commentators.
2. Review your conclusions once again, this time
organizing
them as follows:
a) Commandments that have an obvious parallel.
[for example - 'honoring parents' / see 19:3]
b) Commandments that have only a tangential parallel
c) Commandments that appear to have no parallel
Considering that there are so many Commandments that
have
parallels, can you explain why the commentators are so
eager
to find parallels for all of the ten commandments?
Can you explain why only some of the parallels are
obvious,
why others or only 'alluded' to?
3. For the Commandments that you did find parallels
for, note
their order within Parshat Kedoshim. How does that
order
relate to their order in the original Ten Commandments?
Note as well the phrases 'Ani Hashem' and 'Ani
Hashem
Elokeichem' that repeat themselves so often in this
section,
and note especially where we find each phrase. Does
this
appear to be random, or organized? If you find some
type of
'organization' - attempt to explain its logic.
Relate these two phrases and where they appear to the
Ten
Commandments that the psukim that precede each phrase
corresponds to.
4. Now, let's see how the commentators related to these
parallels.
First see the Chizkuni on 19:2, and make a list of all
of
his conclusions. Did your list match his? Can you
explain
the differences (if there are any)?
Next, see Ramban on 19:4 (towards the end), where he
too
finds all of the Ten Commandments in this parsha.
Finally, see also the Ibn Ezra on 19:2 ('ki
kadosh...')!
Using your list, make note in regard to which
Commandments everyone agrees (on the parallel), and on
which
we find differences of opinion.
Based on your own attempt to identify these parallels,
attempt to explain why.
5. Even though these mitzvot are similar to the Ten
Commandments, they are not identical. There are also
many
examples of additional mitzvot. Try to define the
manner in
which the mitzvot in Kedoshim are different than the
dibrot
(i.e. are they more strict or lenient etc.), even though
they
may also be 'parallel'.
Is this difference significant? Can you relate it
to the
title of the Parsha - 'Kedoshim tihiyu'?
6. Review the first 18 psukim of chapter 19 once again,
this
time noting how often the phrase ANI HASHEM is repeated.
Is
there a pattern to this repetition?
Note when it states ANI HASHEM and ANI HASHEM
ELOKEICHEM.
Does this also fit into a pattern?
Does this pattern relate in any way to the division
of
the DIBROT into 'two halves'?
How does this observation relate to the parallels
that
you found between the DIBROT and the mitzvot in chapter
19?
[See questions #1 & #2 above.]
Which mitzva in Parshat Kedoshim seems to 'ruin'
this
pattern? Can you explain why?
7. Review 19:5-10. Based on the pattern set by "ani
Hashem
Elokeichem", can you explain why this set of psukim
could be
considered a 'sub-unit'? Are these psukim connected in
any
manner to the Ten Commandments, or did you list them in
any of
your parallels?
In you opinion, what is the connection between
19:5-8 and
19:9-10? How do either of these mitzvot relate to the
other
mitzvot in chapter 19?
8. Review Shmot 20:19-23, noting how these psukim are
the
first mitzvot that Bnei Yisrael receive after the Ten
Commandments. Can you find a parallel between these
mitzvot
and the DIBROT as well? Then, continue reading into
chapter
21 [Parshat Mishpatim] and see if this pattern
continues.
Relate these parallels to your answers to the above
questions.
[See also the TSC shiur on Parshat Mishpatim.]
=========
PART TWO - QUESTIONS FOR PREPARATION
for SHIUR #2
- The Header: "KOL ADAT BNEI YISRAEL"
1. In what manner is the header of Parshat Kedoshim
(19:1-2)
different than the standard header introducing a parsha
of
mitzvot that is usually found in Chumash?
Does Rashi comment on this?
If so, what is his comment? How does it explain
the
reason for this difference?
2. Where else in Chumash do we find a parsha of mitzvot
that
also includes the header of "KOL ADAT BNEI YISRAEL"?
Does it relate in any way to Parshat Kedoshim?
[If you give up, try Shmot 12:1-3, and 35:1]
Do any of these sources help you better understand
the
Rashi referred to above/ 19:2 - "daber...melamed
she-ne'emar
be-hakhel..."?
See also Vayikra 8:3-5!
3. What does the word 'eida' mean? What is the Hebrew
'shoresh' of this word?
Can you relate this shoresh to the reason why this
parsha
was given to the entire eida?
4. In what context do Bnei Yisrael serve as 'eidim'
[witnesses?] when they fulfill the commandments of
KEDOSHIM
TIHIYU?
See Seforno on 19:2, and relate his commentary to
your
answer?
5. See also Chizkuni on 19:2, and compare his peirush
to that
of Rashi on 19:2 [in regard to 'daber el kol adat Bnei
Yisrael']. In what way is Chizkuni similar, and in what
way
is his statement different from Rashi's? Attempt to
explain
why.
=======
for SHIUR #3
THE REPETITION OF THE 'ARAYOT'
1. Even though the 'arayot' [forbidden marital
relationships]
were already detailed in chapter 18, most all of them
are
repeated again in chapter 20. After verifying this
point,
attempt to determine in what manner their presentation
is
chapter 20 is different. At this point, relate only to
the
laws of the arayot themselves in 20:10-21 AND to the
laws that
'surround' them in 20:1-9 and 20:22-27.
Can you suggest a reason for this repetition of the
same
set of laws twice? In your answer, relate as well to
the
placement of chapter 19 in between them.
2. Next, carefully review the psukim that surround
these
arayot (in 20:10-21), i.e. to 20:1-9 and 20:22-27.
Attempt to
understand (and explain) the internal 'structure' of
chapter
20.
Then, compare this structure to the internal
structure in
chapter 18, where we also find psukim that 'surround'
the
arayot, i.e. to 18:1-5 and 18:24-30 that surround
18:6-23.
In what manner is this structure similar to the
pattern
in chapter 20? In what manner is it different?
3. What specific laws does chapter 20 contain that were
not
found in chapter 18? What 'general' statements are
found in
both chapters, and what is their importance?
4. In regard to the structure of chapter 20, what is
especially difficult about its final pasuk (i.e. 20:27)?
In
your opinion, why is this pasuk 'out of place' and where
in
this chapter does it belong?
5. If you are familiar with 'chiastic structures', see
if you
can find one within chapter 20. Use this (and your
answer to
question #1) to explain the final pasuk of chapter 20.
Be sure to compare the overall structure of chapter
20 to
that of chapter 18. Attempt to explain the nature of
this
parallel.
How does the topic of chapter 19 [i.e. kedoshim
tihiyu]
relate to one of the levels of the chiastic structure
found in
chapter 20?
6. For those of you familiar with the sugya in the
Gemara of
"ein onshin ela im kein mazhirin" [there is no
punishment (by
Bet Din) unless first this is a warning], relate this
principle to the above question!
=======
PART III - PARSHANUT
PARSHAT KEDOSHIM AS PART OF SEFER VAYIKRA
1. See Ramban on 19:2. How does Ramban explain why
Parshat
Kedoshim is recorded in Sefer Vayikra?
Review Ramban's introduction to Sefer Vayikra (on
1:1).
Relate this to his peirush on 19:2.
2. Next, see Ibn Ezra on 19:2. How does he answer this
question?
How and why are their answers different?
3. Finally see Seforno on 19:2. Study it very
carefully!
According to Seforno, why is Parshat Kedoshim in
Sefer
Vayikra? How does Seforno use this to explain the
progression
of parshiot in Sefer Vayikra?
In what manner is his approach TOTALLY different
than
Ramban's (in regard to this question)?
Note carefully how Seforno finds not only a
thematic
connection between Parshat Kedoshim and the first half
of
Sefer Vayikra, but also how he connects this progression
to
primary themes in both Sefer Shmot and Sefer Breishit!
Explain how, and how this is consistent with
Seforno's
overall [thematic] approach to Parshanut.
[Relate this as well to his intro. to Chumash!]
THE FLOW OF TOPICS IN CHAPTER 19
4. See the first Ibn Ezra on Vayikra chapter 19, noting
how
he explains his entire approach to his interpretation of
sets
of mitzvot in the Torah (like chapter 19), and why he
tries to
find a reason for the progression of topic from one
mitzvah to
the next.
Then, if you have time, review the entire
commentary of
Ibn Ezra on chapter 19, noting how he explains the flow
of
topic from one pasuk to the next. If you have even more
time,
before you see each Ibn Ezra, attempt to suggest a
reason
first on your own.
be-hatzlacha,
menachem
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