[Par-reg] NTZAVIM / vayleech - QUESTIONS FOR SELF STUDY
Menachem Leibtag
tsc at bezeqint.net
Sun Sep 21 17:09:24 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 NITZAVIM & VAYELECH
PARSHAT NITZAVIM
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
>From BRIT SINAI to BRIT NITZAVIM
1. Review the first pasuk of the Sedra (i.e. 29:9),
noting
the meaning of the word 'nitzavim'. What is the
'shoresh'
[root] of this word, and why do you think that Moshe
Rabbeinu
chose this word to describe this 'setting'?
In your opinion, does the noun 'matzeva' [a
monument]
stem from the same root? If so, explain why.
Now, review the opening psukim of Parshat Vayetze
(Breishit 28:10-22), noting the Torah's use of both the
verb
'nitzav' and noun matzeva. Based on their context, can
you
find a thematic connection between these two Parshiot?
2. Next, review 29:9-14 once again, this time noting
how
Moshe Rabbeinu's opening statement of 'atem nitzavim'
relates
directly to the covenant ['brit'] that he describes in
29:11.
In fact, note how all the details in 29:9-14 relate to
this
brit.
What is the purpose of this brit, and how does it relate
to
earlier covenants convened between God and Am Yisrael
(that
were mentioned earlier in Chumash; e.g. brit avot & brit
Sinai)?
Now, review 28:69 in its context. How do 29:9-14
relate
to the brit described in Parshat Ki Tavo?
In your opinion, does 'brit Nitzavim' relate to the
main
speech of Sefer Devarim? If so, how (and why)? In your
answer, be sure to relate to the pasuk: "in order that
you be
His nation, and He will be your God - as He spoke to
you, and
as He swore to Avraham..." (29:12). [Be sure to relate
to
Devarim 26:16-19 and its context.]
Make sure that you can explain every phrase of that
pasuk! In other words, where in Chumash had God already
given
this message to Bnei Yisrael, and likewise, where (and
when)
did He explain this to the avot?
Finally, in your answer, be sure to relate to the
phrase
'lihiyot lachem l-Elokim' / see Breishit 17:1-9, Shmot
6:2-8 &
19:3-6, Vayikra 26:12 and its context.
[See also Yirmiyahu 11:1-5!]
3. With this background, review Shmot 24:3-8, i.e. the
details of the covenantal ceremony that took place when
Bnei
Yisrael first declared 'na'aseh ve-nishma' (forty years
earlier at Ma'amad Har Sinai).
Note as well the numerous parallels between that
ceremony
and the covenant described in Devarim 27:1-8, 28:69 &
29:9-11.
Can you explain why there is a need for 'another'
covenant
specifically at this time in Jewish History, and how it
relates to the original covenant convened at Ma'amad Har
Sinai?
Did you find a parallel to the twelve monuments
('matzevot') that are described in Shmot 24:4, and to
the
'leadership group' described in Shmot 24:1 & 9?
[In case you didn't notice this yet,] relate to
Moshe's
statement of 'atem nitzavim' in Devarim 29:9 and the
continuation of the pasuk that includes 'kol ish
Yisrael'.
Can you find significance in both what is similar and
what
is different in this parallel?
4. Finally, study the first ten lines of the Ramban on
29:9.
Even though he doesn't mention this parallel explicitly,
note
how his commentary relates to this parallel, alluded to
in the
above questions. [If you have time, see also the second
section of the lengthy Ramban on Vayikra 25:1, beginning
with
'lefi da'ati...' where he explains] why 'brachot &
klalot'
became a necessity in the second brit.]
MILAT HA-LEV
5. Review 30:1-10 (i.e. 'parshat ha-teshuva') paying
special
attention to the phrase 've-mal Hashem et levavcha ve-et
levav
zar'echa' (30:6). In your opinion, why does the Torah
use the
verb of 'mila' to explain how Hashem will help us do
teshuva?
Can you relate this to covenant of 'brit mila' (see
Breishit 17:7-11) as well as to the physical action of
circumcision?
6. Now, see Ramban on this pasuk (30:6). Note how
Ramban
uses this pasuk to explain how life in 'messianic times'
will
be different! [This Ramban is quite long, but worth the
effort. It is also worthwhile to see Ramban on Vayikra
26:12.]
Afterward, see the commentary of Ibn Ezra & Seforno
to
30:6. How (and why) are their commentaries different
than
Ramban's?
PART II - QUESTIONS FOR PREPARATION (for shiur)
1. Note how Parshat Nitzavim is actually part of an
additional speech given by Moshe Rabbeinu that began
with 29:1
(i.e. at the end of Parshat Ki Tavo). Be sure you study
the
speech itself, be sure to verify this, and attempt to
identify
as well precisely where this speech ends.
Then, study the contents of this speech, and
attempt to
identify its purpose, as well as its thematic connection
to
the Tochacha in chapter 28?
Based on your answer, suggest a reason why Chazal
may
have preferred to begin the Sedra of Nitzavim with 29:9
instead of from where the speech actually began in 29:1.
2. Recall how the 'tochacha' in Parshat Ki Tavo (i.e.
chapter
28) explains how Am Yisrael can expect reward for
following
Hashem, and punishment for disobeying Him. In your
opinion,
could (theoretically) an individual have the right to
'back
out' of the covenant - saying - 'I don't want neither
the
reward, nor the punishment'?
In your answer, relate to Devarim 29:13-20,
especially to
29:18!
Relate also to Yirmiyahu 7:21-28, especially 7:24.
See also Yirmiyahu 11:1-10, especially 11:8.
Use this to explain why chapter 29 follows chapter
28.
3. Note that the psukim in 30:1-10 form a 'parshia'.
What is
basic message of this parshia, and how does it relate
the
warnings of the tochacha that were described back in
chapter
28?
How does this parshia (30:1-10) relate to the
primary
themes of the main speech of Sefer Devarim? Towards
what
purpose does God promise that Am Yisrael will ultimately
return to their land (and God)?
4. Similarly, note how 30:11-14 also forms a distinct
parshia. Attempt to identify its main point, and (as
above)
how it relates to the main speech of Sefer Devarim. Can
you
explain why this message is given at this point?
5. Finally, note how 30:15-20 also forms a parshia.
Compare
the main points of this parshia to the Gan Eden
narrative in
Sefer Breishit (chapters 2->3). What is the most
obvious
parallel between these psukim and the story of Gan Eden?
What does this parallel suggest concerning the
connection
between God's placement of Bnei Yisrael in the Land of
Israel
and story of Gan Eden?
6. Relate this parallel to Mishlei 3:18, noting
especially
the overall context from 3:1-18.
Relate this pasuk as well to Breishit 3:24 & Shmot
25:21-
22!
Note how this parshia concludes Moshe Rabbeinu's
'concluding' speech that began in 29:1.
Can you explain why this forms an appropriate
conclusion
not only for this speech, but also for this entire
section of
Sefer Devarim?
PART III - PARSHANUT
1. In 29:9-10, we find a lengthy list of the types of
people
who will now enter into this covenant. Take a careful
look at
this list and attempt to determine the logic of its
order. In
your opinion, does each category refer to a specific
group of
people, or are some of them more general categories
(followed
by sub-categories)?
In your opinion, does the word 'ish' in 'kol ish
Yisrael'
refer to 'everyone'; only the males; only the male
adults; or
only to the important people?
Explain what you base your answer upon.
Finally, in your opinion, are the 'chotvei etzim'
[wood
choppers] and 'sho'avei mayim' [water carriers] Jewish?
On
what do you base your answer? Can you explain why
specifically these two professions are mentioned? [Do
these
names ring a bell?]
With these questions in mind, see the following
commentators:
First, see Rashi on 29:10
How (and why) does Rashi reach this conclusion
about
these converts? Is it based primarily upon 'pshat' in
Nitzavim, or based on the parallel 'professions' found
in
Sefer Yehoshua?
Next, see Chizkuni on 29:10 -
How does he explain these two 'professions'?
Would you say that he agrees with Rashi that they
are
converts?
Then, see Seforno on 29:10-
Note how he compares this to I Shmuel 15:3.
In what manner is his peirush totally different
than
Rashi's?
How does the local context of these psukim support
Seforno?
Now, see Ibn Ezra on 29:9-10
What is his conclusion concerning the order.
How does this conclusion affect his understanding
of the
word 'rasheichem'?
[Note that Rashi offers a similar peirush on 29:9.]
Finally, see Ramban on 29:9-10 (in the middle- starting
'rasheichem..').
How does Ramban explain the order of this pasuk?
How does this differ from Ibn Ezra, and how does
this
affect his interpretation of each of these words? [Note
Ramban's 'klal u-prat' approach.]
Finally, how is Ramban's suggestion that the 'wood-
choppers' were from the 'erev rav' different from
Rashi's
interpretation? Can you explain the reason for this?
What
assumption (that isn't written) must each commentator
make to
explain his opinion?
2. Review, 29:28, noting the phrase 'ha-nistarot
l-Hashem
Elokeinu...'. In your opinion, what 'nistarot' [hidden
things] is this pasuk referring to?
Is it what Hashem does in hidden ways?
Is it what we do in hidden ways?
Are they things that God may hide from us, but
known to
Him?
or possibly something else?
Furthermore, how does this final pasuk relate to
the
entire perek which precedes it?
In your opinion, which explanation seems most
accurate?
After considering these questions, see (as usual)
Rashi,
Ibn
Ezra, Ramban [note how and why he may argue with Ibn
Ezra],
Rashbam, Chizkuni, and Seforno [on 29:8].
Do any of these commentators offer the same
interpretation?
After you have understood each interpretation,
attempt to
explain why there are so many different opinions.
Be sure to note Targum Unkelos, as noted by Ramban
at the
conclusion of his peirush on 29:28.
3. See Rashi on 30:19, noting how he offers two
different
reasons for why specifically the 'shamayim va-aretz'
were
chosen as 'testimony'.
Explain the difference between these two
interpretations.
[Can you relate this to 'yir'at Hashem' & 'ahavat
Hashem'?]
How does Rashi's peirush relate to 'shirat
Ha'azinu' (see
32:1)? How does 30:19, in its context relate to shirat
Ha'azinu?
See also Chizkuni on 30:19. Which of Rashi's two
peirushim is his peirush more similar to?
Can you explain why he supports his peirush
specifically
from the Tochacha in Vayikra 26:3-4, and then from
Devarim
11:17?
Can you suggest an additional reason why the Torah,
towards its conclusion, relates to shamayim va-aretz
(based on
Breishit 1:1, 2:4)?
=============================================
PARSHAT VAYELECH / Questions for self-study
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
TO WHOM DO WE PASS THE TORCH?
1. In 31:9, Moshe Rabbeinu gives the Sefer Torah (after
it is
written), specifically to the Levites ['bnei Levi'] and
to the
elders.
Can you explain the reason for this?
Be sure to relate to 33:10, 17:9-11 & 18:3-5.
Note also Nechemia 8:7-9! [In regard to when this
event
took place, see 8:1!]
See also Ibn Ezra on Devarim 31:9!
Relate this to the underlying reason for why God
chose
'shevet Levi', and for why they did not receive their
own
'nachala' in the land.
THE REASON FOR SHIRAT HA'AZINU
2. Did you ever notice that Parshat Vayelech explains
the
reason for the 'shira' in Parshat Ha'azinu?
If not, carefully read 31:16-30. Based on these
psukim,
be sure that you understand the purpose of shirat
Ha'azinu.
Then, review that shira and see how its details fulfill
that
purpose.
[This counts as a question for next week as well, but
it is
expecially appropriate for Shabbat Shuva.]
To the best of your recollection, is it a mitzva to
learn
shirat Ha'azinu by heart (and understand it)? Relate
your
answer to 31:19. See also Parshanut section below
(question
#2).
FROM CHUMASH TO NVIIM
3. Review 31:1-8, and then compare these psukim with
the
first ten psukim of Sefer Yehoshua. How do these psukim
help
you better appreciate the manner in which Sefer Yehoshua
begins?
How does the remainder of chapter 31, especially
31:16-
21, relate to other chapters in 'Nevi'im Rishonim'?
HAKHEL & BRIT SINAI
4. Review the mitzva of hakhel and its various details
as
described in 31:7-13. Then compare these details to the
detailed description of the ceremony at Ma'amad Har
Sinai
(when Bnei Yisrael declared 'na'aseh ve-nishma') as
described
in Shmot 24:1-11.
Can you explain the reason for these parallels?
Review the story in Yehoshua 8:30-35, as well as
the
original commandment to perform this ceremony, as
described in
Devarim 27:1-8. In your opinion, did Yehoshua follow
that
commandment exactly as he should have? How does the
story in
Yehoshua help us understand the commandment in Devarim?
Why is Yehoshua commanded to teach Bnei Yisrael the
Torah
on Har Eival, and to conduct this ceremony at the same
time?
In what manner is that ceremony parallel to the ceremony
of
hakhel?
What do these parallels suggest in regard to the
purpose
of
the mitzva of hakheL, and why is this important?
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
1. Review Parshat Vayelech, making note of all the
various
times when God commands Moshe to write something down.
Make a
list of each instance, and note what is to be written
and why.
[Be sure to note 31:9-11,19,22,24-25,30 in their
context.]
2. Be sure to see the various opinions of the
commentators on
all of the above psukim. Note the wide range of
opinions
concerning specifically what Sefer Torah Moshe Rabbeinu
wrote
down, and what 'torah' is to be read at hakhel etc. Can
you
explain the reason for this wide range of opinions?
3. If 31:9 refers to the entire Torah, then how could
this
pasuk be included in the Torah itself? How does Ramban
answer
this question? [Note Rashi as well.]
4. In regard to what was read at hakhel, see Rashi
31:11 and
Masechet Sota 41a.
5. Based on 31:19, can you explain why there is a
separate
mitzva to write down specifically the 'shira'?
PART III - PARSHANUT
1. Read the first pasuk of Parshat Vayelech (31:1).
How did you understand 'va-yelech Moshe...' - in
other
words: to where did Moshe go? Where was he beforehand?
How does knowing 'where Moshe went' relate to the
content
of what Moshe says in the psukim which follow?
[In your answer, relate to 31:7 as well!]
a. See Ramban. How does he answer the above
questions? Why
does he relate this to what happened in Parshat
Nitzavim?
b. See Ibn Ezra. Note how (based on this pasuk) he
changes
the chronological order of events from the order in
which they
are recorded. Can you follow his reasoning?
In what way is Ibn Ezra's approach different than
Ramban's?
Can you explain why Ramban doesn't agree with Ibn
Ezra?
c. Now, see Chizkuni! How is his peirush similar to
Ramban,
and in what way is it very different?
How does Chizkuni relate this pasuk to the events
which
take place from chapter 31-34? [Would you consider this
approach 'realistic' or Midrashic'?]
d. Finally, see Seforno. In what manner is his
peirush
totally different than all of the above?!
[Do you think that 31:7 affected his peirush?]
In your opinion, how strong are his proofs from
Shmot 2:1
and Devarim 17:3? Can 'vayelech' in those psukim be
explained
in a different manner?
How does Seforno relate this pasuk to Parshat
Nitzavim?
2. Review 31:19, noting that God's commandment is given
in
plural. Can you explain why? Afterward:
See Ibn Ezra. How does he explain the reason for
the
plural?
According to Ibn Ezra, is this also a mitzva for
future
generations to learn this shira by heart?
Next, see Ramban. How does he answer the above
questions?
On what point does he disagree with Ibn Ezra?
Finally, see Chizkuni. What point does he add?
Would you say that he agrees or disagrees with
Ramban?
be-hatzlacha,
menachem
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