[Par-reg] KITEZYZE - questions for self study

Mon Sep 8 03:01:53 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 KI-TEYZE

PART I - QUESTIONS FOR THE 'SHABBOS TABLE'

REWARD FOR MITZVOT & "kan tzipor"
1.  Review 22:6-7, noting how the Torah promises a
'double reward' for fulfilling the mitzvah of "shiluach
ha'ken" – both "l'maan yitav lach" [so that you will
fare well] and "v'haarachta yamim" [and have a long
life].
	Are you familiar with any other specific mitzvah
where the Torah promises this type of reward?
[In case you forgot, see Devarim 5:16 – noting the
almost identical wording!]

	In general, does the Torah usually promise any
type of reward for performing specific mitzvot?
	In contrast, does the Torah ever promise reward
for keeping ALL of God's mitzvot? If so, bring examples.
[In case you 'forgot', see Shmot 23:20-24, Vayikra
26:3-16, Devarim 7:12-16, 8:19-20, 11:22-25, 28:1-16
etc.]

     In you opinion, in the above examples when the
Torah does promise reward, are those promises given to
the individual or to the nation?

2.  Review 5:28 thru 6:3, noting how Moshe Rabeinu not
only introduces the mitzvot that he is about to teach,
but also makes some promises to the nation regarding
their reward should they keep these mitzvot.  As you
review these psukim, can you find any textual parallels
to 22:7 and 5:16?
	Similarly, review 4:40, noting how this is the
final line of Moshe Rabeinu's first speech in Sefer
Devarim.  What type of reward does this pasuk promise
for keeping God's commandments?  
	Again, did you notice any textual parallel with
5:16?
	Review once again 4:40, 5:16, 5:30, 6:2-3, and
22:7, noting how they all mention rewards of "arichut
yamim" and "tov".  Can you explain why, and how all of
these psukim are connected?

3. Review 5:16 once again.  Considering that this
mitzvah is part of the Ten Commandments (and closes the
first five, and is also the last "mitzvat asey"), could
it be that the reward promised in 5:16 is not only for
the mitzvah of 'honoring parents', but may be for
keeping the entire covenant that comes with the Ten
Commandments (see Devarim 5:1-2).
	Based on 4:40, 5:30 and 6:2-3, would it seem
that Moshe Rabeinu understood the reward promised in
5:16 as relating not only to the mitzvah of "kibud
horim" – but to the entire set of mitzvot that come with
the covenant at Har Sinai?
	If so, can suggest a reason for why the Torah
chose to 'tack' this statement concerning reward
specifically together with the Fifth Commandment?

4. Review the following sources in Sefer Devarim where
Moshe Rabeinu promises reward in general for keeping all
of God's mitzvot:: 6:17-18, 6:24,  7:10-11,10:13,
11:22-28!, 12:28, 13:18-19, and 25:15.  Note how often
this concept of 'reward to the entire nation for keeping
all of the mitzvot' is repeated!
	How would this concept relate to the mitzvot of
"brit Sinai" in Sefer Devarim (see 5:1-2) and their
purpose, as defined in Shmot 19:5-6 and Devarim 4:5-8!

5. In light of the above questions (and sources), could
one consider the phrase "l'maan yitav lach v'haarachta
yamim" in 22:7 – as not necessarily a promise of reward
to the individual who may fulfill the specific mitzvah
of "shiluach ha'ken", but rather as another 'refrain'
promising reward to the entire nation for keeping all of
the mitzvot – tacked on to this mitzvah.
	Note a similar example in Devarim 12:25 (in the
context of the mitzvah not to eat blood), which seems to
me more of general promise 'tacked on' to a specific
mitzvah (note 12:25 in relation to 12:28!)

6. How is the mitzvah of "shiluach ha'ken" (22:6-7)
thematically related to the mitzvah of "kibbud horim"
(5:16)?
[In case you didn't 'catch on', in your answer, relate
to the connection between children and parents!]
Relate this thematic connection to the fact that both
mitzvot promise the same type of reward.
	Relate this thematic connection to Devarim
14:1-2, noting how 14:2 relates to Shmot 19:5-6 and brit
Sinai!
	In your opinion, how does the mitzvah to honor
one's parents relate the understanding of one's
relationship with God?  [See Ramban on Shmot 20:12,
where he explains the deeper meaning of this mitzvah.]
	Finally, note how 22:6 is the first mitzvah of a
"parshia pe'tucha" that continues all the way until
25:16 (i.e. the next petucha is not until 25:17).  Note
how the mitzvot in 25:13-16 also promise a similar
reward.  Based on the above questions, would you
understand the reward promised in 25:15 as general or
specific?  If general, can you explain why it is
attached to the mitzvah to keep fair 'weights and
measures'? 

7. In regard to the promise of reward for the entire
nation, as opposed to reward for the individual – relate
this concept to the fact that "brit Sinai" was a
covenant between God and a nation (see 19:3-6), and to
how the mitzvot of Sefer Devarim relate to that
covenant!

FOR MEN or FOR WOMEN
1.  Review the laws of "eshet y'fat toar" as detailed in
the beginning of the Parsha Ki-teyze (Devarim 21:10-14).
In your opinion, are the purpose of these laws to
protect the man (from marrying someone he shouldn't), or
to protect the feelings and emotions of the captive
women. 
     As you review these psukim, notice how either
understanding would affect the interpretation of each
pasuk. 
[For example, does the phrase "v'asta et tziporneha" -
and she should 'do her nails'  (see 21:12) - imply that
she should cut them or let them grow? And why must she
not wear the clothing that she was taken captive in (see
21:13)?]

     In your opinion, how do these laws relate to the
fact that this captive female may become his permanent
wife?

2. For examples of each approach, first see Rashi 21:11,
and then carefully study the entire Ibn Ezra on
21:12-13, noting how his interpretation reflects both of
the above directions. See also Ramban & Chizkuni! 
      [See also Rambam in Moreh Nevuchim III /41.]

3. Review the last pasuk of this section, i.e. 21:14,
especially the final clause ["lo titamer bah..."]. Which
of the two directions of interpretation (above) does
this pasuk support?  What is the logic behind this law?
[Note the translations and the commentators on this
pasuk.]

4. If you have additional time, be sure to see Ramban on
21:12-13, it's quite lengthy, but very worthwhile to
study.  Note how Ramban discusses both directions
discussed above, and relates this as well the argument
in Sifri between R. Akiva and R. Eliezer in regard to
the meaning of "doing her nails" ["v'asta et
tziporneha"].
	In your opinion, which of these two directions
reflects a more 'humanistic' approach?

5.  Finally, note the underlying topic of 21:1-9 (the
laws of "egla arufa") that precede the topic of "y'fat
toar", and the 21:15-17 (the laws relating the rights of
the child from the 'unloved wife').  Do these two topics
share anything in common with the laws of "y'fat toar"?
Relate your answer to the above questions.

TZEKDAKA
1. How would you translate the word "TZEDAKA"?
[Was your answer 'charity'? If so, can you suggest any
other possible meaning?]
	What is the Hebrew "shoresh" [root] of this
word, and what does it mean?

2.  Now, read Devarim 25:13-16, noting 25:15 "even
shelayma v'TZEDEK...". How would you translate the word
"tzedek" in this sentence? Is it the same as above?
	Can you recall any other similar uses of the
word "tzedek"?
[For example, relate to Breishit 38:26, Yirmiyahu
22:1-3,15-16; and Shmuel Aleph 12:7.]

3. Next, read Breishit 18:18-19. How would you translate
"tzedaka" in this sentence?  [See commentators!]
	How would your translate the word "tzadik"?
	Relate to e.g. Breishit 6:9; 18:23-25, Devarim
32:4.
	How does this word "tzadik" relate to "tzedek" &
"tzedaka"?

4.  Based on the above, can you explain why we refer to
charity as "tzedaka"?! Attempt to relate your answer to
Devarim 8:11-18!

KOSHER 'AFFAIRS'?
1. Read 24:1-4 regarding the laws of a Jewish divorce.
Can you explain why the Torah prohibits the husband to
re-marry his first wife ONLY once she has been married
(in the interim) to someone else? [Had this been
permitted, can you identify a potential halachik
'loophole'?]
	Use this to explain why the Torah refers to this
in 24:4 as a potential "toeyvah lifnei Hashem..." !
	[Use this as well to explain the phrase "v'lo
tachtee et
	ha'aretz..." in 24:4.]

BETWEEN MISHPATIM & KI-TEYZE
1.  Quickly review Shmot chapters 21 thru 23, noting the
similarities (and differences) between that unit and the
laws in Parshat Ki-teyze.    Can you explain why they
are similar?
Compare, for example:
      Shmot 23:24-26 with Devarim 24:10-15 & 23:20-21
      Shmot 23:4-6   with Devarim 22:1-3.

	Would you say that Ki-teyze is a 'repetition' of
the laws in Parshat Mishpatim or an 'expansion' upon
them?  Explain your answer.

2. Are there other mitzvot in Parshat Mishpatim that are
'expanded' upon in other Parshiot in Sefer Devarim, or
for that matter anywhere else in Chumash? If so, where?
      Compare, for example, Shmot 23:14 -17 with Devarim
chapter 16, and Shmot 23:10-11 with Devarim 15:1-7 &
Vayikra 25!  Can you find the parallels to Shmot
23:28-29?
Are there any parallels to Shmot 21:12-22:15?
	If so, where? 
	If not, can you explain why not?

3. Are there other mitzvot in Parshat Ki-teyze that had
been mentioned earlier in Chumash in a Parsha other than
Mishpatim?
	If so, where?
	[Note for example 25:15; compare Vayikra 19:36.]
	Based on our previous shiurim (on Parshat
Mishpatim & the intro to Sefer Devarim), can you explain
the reason for this?
	Relate this as well to Devarim 16:20.

PART IIa - QUESTIONS FOR PREPARATION (for shiur #1)
1. Recall that the CHUKIM & MISHPATIM section of Sefer
Devarim   (chapters 12-26) contains numerous mitzvot.
Scan through the entire section and attempt to find a
correlation between the progression of these mitzvot and
the Ten Commandments.
	Note how the MITZVAH section (chapters 6-11)
contains mitzvot that are similar to the first two
DIBROT.  Can you explain why?
      Note also how the topic of HA'MAKOM ASHER YIVCHAR
HASHEM L'SHAKEN SHMO SHAM relates to God's Name and the
third commandment.  [Be sure that you can explain why,
i.e. the connection between desecrating His Name and
making His reputation known.]
	Similarly, note that there is a group of mitzvot
that relate to the seven-year shmita cycle and the
holidays that include their own cycles of seven.
	Recall also from last week the set of mitzvot
that discussed the leadership of Am Yisrael (and hence
leaders who should be 'honored').
	Finally, pay attention to which groups of
mitzvot focus primarily on mitzvot "bein adam la'Makom"
and which focus on "bein adam l'chaveiro" [between man &
God; between man and fellow man].
	Use these 'hints' to help you answer this
question.

2. There are two other Parshiot in Chumash where we find
a similar collection of a wide range of assorted mitzvot
- in Parshat Mishpatim (Shmot 21-23) & in Parshat
Kedoshim (Vayikra 19).
	Scan those Parshiot and see if you can identify
within them a progression of mitzvot similar to the
progression in the Ten Commandments.

3. Review Devarim 5:1-7, i.e. the intro to the main
speech in 5:1, the topic of "brit Sinai" in 5:2-3, and
the presentation of the Dibrot (in 5:6-18) followed by
the story of how the laws of Sefer Devarim were first
given (in 5:20-6:1).  
      Can you explain how this background may relate to
the parallel between the Ten Commandments and the laws
in the main speech in Sefer Devarim?

4. In your opinion, does the progression of mitzvot in
chapters 22 thru 25 follow a logical order, or do they
appear to be a random collection? Support your answer.
Note the commentary of Ibn Ezra on this section, and his
attempts to show the thematic connection from one
section to the next.

PART IIb - Questions on PARSHANUT for Shiur #2
1. Read 24:8-9. Recall that the detailed laws of
"tzaraat" are first presented in Sefer Vayikra.
	Are there any other similar mitzvot from Sefer
Vayikra that are either repeated or summarized in
Parshat Ki-teyze (or for that matter anywhere in Sefer
Devarim)? 
	Now, note the nature of the mitzvot that
immediately follow the mention of "tzaraat" in 24:10-22
(i.e. mitzvot which are "bein adam la'makom" - between
fellow men).
	Based on this 'juxtaposition', what can be
deduced in regard to the cause of "tzaraat"? 

2.  Now see Rashi on 24:8 [He quotes the Gemara in
Makkot 22b.] In your opinion, is this Midrash Halacha
the simple pshat of this pasuk? [In other words, is the
warning of 24:8 general or
specific?]
	If one does hold that this Midrash is not the
simple pshat, would that make the Midrash Halacha
incorrect?
      Base your answer on the nature of Midrashei
Halacha.

3.  Now see Rashi on 24:9. How does this relate to your
answer to question #1 above?  
     Next, see Ibn Ezra on 24:9!   Why is Ibn Ezra
noting that this pasuk proves a "drash"?   According to
Rashi, how closely are psukim 8 & 9 connected?

4. Next, see Rashbam on 24:8-9! [See also Chizkuni,
noting how they are very similar.]
	In what manner is his pirush to 24:8 different
than Rashi's?
In your opinion, is Rashbam's pirush closer to the
simple pshat? 
	[Is this usually the case in Rashbam?]
Now, note how 'elegantly' Rashbam explains 24:9 and its
connection to 24:8!	How (and why) is this different
from Rashi's explanation for the connection between
these two psukim? 

5. See Ramban on 24:8.
	How does Ramban explain the fact that a law from
Vayikra is being repeated in Devarim?
	How does he explain why the other laws about
"tzaraat" are not repeated here? [Relate to his
introduction to Sefer Devarim.]
	Why do you think that this specific law which
Chazal learn in the Midrash Halacha from this pasuk
relates to what a PERSON in Am Yisrael must be careful
not to do, and NOT a warning for KOHANIM to be careful
in their dealing with a "metzora"?
		[Relate to your answer in question #1
above.]
     See Ramban 24:9. On what point does Ramban disagree
with Rashi? Can you explain why?
	How does Ramban prove his point from similar
uses of "zchor" in other mitzvot in Chumash?
	In what manner is Ramban's approach here very
different than Rashi's? In what manner is it similar?

6.  Be sure to read Ramban on 24:9 until the very end!
	Why would you say that it is important for
everyone [students AND teachers] to study this Ramban?
[Why do you think that this Ramban is not as popular as
it should be?]

PART III - PARSHANUT 
AMON & MOAV - WHAT DID THEY DO?
1.  Review 23:4-7, noting the two reasons that the Torah
gives for the prohibition against marrying someone from
the nations of Amon & Moav.  [Note as well the general
context in 23:1-9.)
	In your opinion, do these two reasons apply to
both nations, or do some reasons only apply to one
nation.  [Base your answer on what you remember.]
     Next, review Bamidbar 22:2-7 and Devarim 2:1-30.
Based on those details, answer the above question once
again!

2. First see Seforno on 23:5-7.  Can you explain why he
makes this distinction between Moav & Amon?  Then, see
Ramban on 23:5, noting how he deals with the above
questions (and sources).   It's a lengthy Ramban, as he
first quotes Ibn Ezra's commentary, but its worthwhile
studying in its entirety.

IBN EZRA vs. THE KARITES
1. The logic of the juxtaposition of the first three
parshiot (even though they are comprise three totally
different laws) in Parshat Ki-teyze is well known (see
Rashi 21:11). Note also the Ibn Ezra on 21:20 (the last
two lines).  This style, better known as "smichut
parshiot", continues throughout Parshat Ki-teyze. If you
have the time, I recommend that you scan the Ibn Ezra on
the entire Parsha, noting how many times he explains the
reason in many instances for "smichut parshiot", i.e.
the reason why one mitzvah follows from the next. Many
of his explanations are very interesting and very
creative.
	See for example: 21:10, 22:6, 22:8, 22:9, 22:12
& 13 [Note here how he takes issue with the Karites (Ibn
Ezra calls them "mak'chishim" - those who deny, i.e.
they didn't accept or follow the Oral Tradition of
Chazal). 
     Note how Ibn Ezra quite often quotes their opinion,
and then explains why he disagrees. Can you appreciate
why davka the Ibn Ezra finds it important to argue with
them? How does this relate to his own approach to
"parshanut"? See especially Ibn Ezra on 24:6 as well as
on 22:12!]
     See also Ibn Ezra 23:16, 23:18, 23:22, 23:25 and
24:6

PROTECTING NATURE?
2. In 22:10, the Torah forbids us to plow a field with a
ox and donkey together. Can you think of any logic
behind this law?
	See Rashi, who extends this law to any two
'pairs' of animals. Based on this pirush, what is the
reason for this prohibition? How does it relate to the
laws in 22:9 and 22:11?
	Next, see Ibn Ezra on 22:10. How is his pirush
different? What is the reason for this prohibition
according to his pirush?
     Next, see Ramban. Is his pirush similar to Rashi or
Ibn Ezra? In your opinion, why does Ramban quote the
psukim from Vayikra 19:19?
     Finally, see Chizkuni on 22:10. Note how his pirush
expands upon Ibn Ezra's explanation. Can you explain why
Chizkuni offers two explanations, and what is the
difference between them?
	Note how Chizkuni concludes with Chazal's
interpretation. Can you explain why he does there after
he explains "pshat"?

CASE LAW
3. Note Ramban's statement in 21:11 - "diber ha'katuv
b'hoveh". This phrase is used quite often to explain why
the Torah often presents a certain law by stating only a
'typical' case, but the law itself is much more
comprehensive.  Note for example the law of "kilaim" in
22:10-11, and the above question. The classic example
would probably be Devarim 14:21.
	Can you explain how this style of 'law
presentation' can help us better understand the
relationship between Torah sh'ball peh and Torah
sh'bktav - the Written law and the Oral law?
				b'hatzlacha,
				menachem

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