[Par-reg] for Shavuot - For Mishmar Leil Shavuot
Menachem Leibtag
tsc at bezeqint.net
Wed May 27 17:30:08 EDT 2009
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THE TANACH STUDY CENTER www.tanach.org
In Memory of Rabbi Abraham Leibtag
Questions for self-study - by Menachem Leibtag
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Shavuot - Ma'amad Har Sinai
PART I - THE TEN 'COMMANDMENTS'
1. For some reason, what we call in Hebrew 'aseret
ha-dibrot', we refer to in English as 'the ten
commandments'. Is this translation correct? Explain why
(yes or no)?
How many 'dibrot' are there in the 'Ten
Commandments'?
Accordingly, how would you translate 'dibrot'- as:
statements?
commandments?
parshiot?
Explain each possibility.
Are there ten according to each?
What is the difference between 'mitzvot' &
'dibrot'?
2. What are the first TWO 'dibrot'? [In other words,
what precisely is the first one, and what is the second
one?] Relate your answer to the question above.
How does your answer relate to the division of the
'dibrot' into 'parshiot'?
Are the first two 'dibrot' included in the first
'parshia'? From a grammar perspective, what else is
special about the first two 'dibrot' (i.e. the first
'parshia')?
Now, see Ibn Ezra on 20:2. See also Rambam Sefer
ha-Mitzvot Asei #1, and Hasagot ha-Ramban Lo Ta'aseh #5.
How do these opinions relate to the above questions?
3. Note in your Chumash that there are two versions for
how to read the 'dibrot' - 'ta'am elyon' and 'ta'am
tachton'.
Note how each method divides the psukim in a very
different manner! See if you can determine the underlying
logic of each division and how it relates to the above
questions.
4. How do we know that there were TEN 'dibrot'?
Does it say anywhere in Chumash that there were
TEN?
[In case you give up, see Shmot 34:28 & Devarim
4:11-13.]
Relate this as well to your answer to the above
questions.]
5. You probably also remember that God gave the 'dibrot'
to Moshe Rabeinu written on TWO 'luchot' [tablets]. Can
you recall how we know that there were indeed TWO
'luchot'?
[When you give up, try Shmot 31:18 and 32:15;
compare with Shmot 24:12 and 25:21!]
In your opinion, what does this mean?
[i.e. two copies, or half written on
each?]
If 'half & half', how would they be divided, and
would this relate to their content?
[If 'two copies'; why would one set not have been
sufficient?]
See the concluding paragraph of Ramban's commentary on the
'dibrot' (on 20:12-13) where he discusses this topic.
6. In your opinion, are the mitzvot of the DIBROT
'qualitatively' different than the remaining mitzvot of
the Torah?
If yes, what is special about them?
If not, why were these specific mitzvot given at
Ma'amad Har Sinai, in contrast to all the other mitzvot
that were given at a different setting?
[See an amazing Rashbam on 20:15-16 /"daber ata imanu..."]
See also Ramban on 20:6 - from "et Hashem
Elokecha" in regard to the difference between the first
two dibrot and the final eight.
7. In your opinion, do any of the 'Ten Commandments'
apply to gentiles as well? If so, which laws apply only
to Am Yisrael, and which laws apply to all mankind? Can
you explain why?
Relate your answer to Shmot 19:5-6!
See also Rashbam on Breishit 26:5 - "chukotei
v'toratei".
8. Review 20:14-19. In your opinion, had Bnei Yisrael
not become fearful during Ma'amad Har Sinai, when they
requested that Moshe receive them instead (see 20:15-18
and/or Devarim 5:20-28), would Bnei Yisrael have received
more than ten (or two) commandments directly from God at
Ma'amad Har Sinai? If so, how many more mitzvot? [All
613,or only a certain group?]
9. How does the first mitzva that Bnei Yisrael receive
after the dibrot - "lo ta'asun iti elohei kesef..." (see
20:19-20) relate to their request to hear the remaining
mitzvot via Moshe and not directly from God? How is
this mitzva different than the commandment not to worship
'avoda zara' in the second dibur?
Can you explain how this relates to the next
mitzva: "mizbeiach adama ta'aseh li" (20:21-22) as well?
PART TWO - * MA'AMAD HAR SINAI *
Ma'amad Har Sinai was one of the most important
events (if not the most important) in our history.
Therefore, our shiurim will deal with this topic in
detail. The following questions will treat Shmot chapter
19 as the beginning of a new 'unit' that will continue
until the end of Parshat Mishpatim. This unit of Ma'amad
Har Sinai includes chapter 19 - the story that leads up to
the 'dibrot'; chapter 20 - the dibrot followed by a short
story; chapters 21 thru23 - a unit of misc. laws; &
chapters 24 - the concluding story.
The following questions will help you appreciate the
content of these chapters (19->24) and understand why
there is such a major controversy among the commentators
concerning when these events took place.
FINDING 'PARAGRAPHS' & 'UNITS'
As you will soon realize on your own, it is very
difficult to follow the progression of topic in chapter
19. To help you study that chapter (and the rest of this
unit), we suggest that you use the following methodology:
As you study each chapter in this unit, attempt to
divide each chapter into paragraphs. In other words, as
you read a group of psukim, attempt to identify when a
certain 'sub-topic' is complete, and then group together
all of those psukim that deal with that sub-topic. [In
general, there should usually be between three and eight
psukim in each paragraph, but there can be exceptions.]
Try to give a short title for each paragraph. Then,
try to understand the logic of the flow of topic from one
paragraph to the next. After analyzing several chapters
in this manner, attempt to turn you paragraph topics into
an outline. [Technically speaking, you could follow this
methodology to compose an outline for the entire book -
which would help you identify is primary topics, units,
and theme - but for now, we'll focus on chapters 19 thru
24.]
Let's start with chapter 19, and following this
methodology.
After identifying its paragraphs, construct an outline
that divides this chapter into its most basic topics. Try
to give a precise title for each section, and explain the
logic behind its flow of topic. Most probably, you'll
notice several psukim that are very difficult to
understand. When you encounter such a pasuk, be sure to
see if (and how) Rashi, Ibn Ezra Rashbam & Ramban (etc.)
deal with those questions that bothered you.
When you finish your outline (or if you give up)
see if your outline matches our outline below (note the
titles that we have given to each section). See if you
agree with those titles, and then answer the questions
that follow:
A. 19:1-8 / The 'PROPOSAL'
1. Note how 19:1-2 'sets the stage', while the actual
topic of this paragraph begins to unfold in 19:3. As you
read these psukim, note how Moshe's job is to act as God's
'messenger' to offer a certain 'proposal' to Am Yisrael.
Try to explain what this 'proposal' [or 'deal'] is all
about, and its purpose.
Be sure that you understand the 'two sides' of this
proposal as detailed in 19:5-6. Are there 'conditions',
'rewards' and/or 'consequences'? If so, explain what they
are and why.
Be sure you understand why the 'divrei Hashem'
detailed in 19:4-6 should be considered a 'proposition'
and not as a 'commandment' (or information)!
2. Note the word 'brit' in 19:5. In your opinion, does
it refer to something 'old' or something 'new'? According
to each possibility, what 'brit' is being referred to?
How does this 'brit' relate to the proposal? [See Ramban
on this pasuk, noting the different possibilities that he
raises!]
3. Explain the phrases 'mamlechet kohanim' & 'goy kadosh'
(in 19:6)? In your opinion, do they describe two
different concepts or the same concept? If possible,
relate your answer to the theme of 'bechira' in Sefer
Breishit, and its purpose. Relate to Breishit 12:1-3 and
18:18-19.
4. Based on the simple 'pshat' of 19:3-6, what would have
happened had Bnei Yisrael answered 'no' to this proposal?
[You are probably familiar with a Midrash that entertains
this possibility. Explain how this "pshat" explains this
drash.]
Once Bnei Yisrael do answer 'yes' to this proposal
(see 19:7-8), what should happen next? In other words,
how will Bnei Yisrael find out the more specific details
of this 'brit'? Relate your answer to what does happen in
chapters 19 & 20.
B. 19:9-15 / PREPARATION for Matan Torah
1. Carefully read 19:9, try to translate this pasuk (and
to understand what the words mean). How does the first
half of this pasuk relate to the 'proposition' discussed
in 19:4-6, and agreed upon in 19:7-8. Once Bnei Yisrael
accepted this proposal, what would you expect to happen
next?
Does this pasuk include any type of a 'plan' for
how Matan Torah will take place? If so, explain what this
plan is, and the relationship between Moshe and the rest
of the nation.
How did you understand the phrase ' so that they
will believe in you [Moshe] forever'? Is there a mitzvah
to believe in Moshe? If not, what does this pasuk imply?
2. Review now the final phrase of 19:9: "and Moshe told
the people's answer to God". How does this final phrase
relate to the first half of the pasuk? What is the
obvious problem with this part of the pasuk? Or in other
words, what 'answer' of the people is this pasuk talking
about?
See Rashi on 19:9 - "et divrei ha-am...". How does
Rashi answer this obvious question? [Note that Rashi is
quoting the Mechilta.] How do the other commentators
answer this question?
Review 19:10-11. How do these psukim relate to
19:9? Does 19:11 provide support to Rashi's explanation
of 'divrei ha-am' in 19:9? [Could you say that it is the
'source' for this interpretation?]
Does 19:11 include a 'plan' as well for Ma'amad
Har Sinai? Is it the same or different as the plan in
19:9? Relate the apparent contradiction between 19:9 &
19:11 to explain Rashi's interpretation of what the
"divrei Hashem" were in 19:9.
3. Note the three-day preparation described in 19:11. In
your opinion, why was this necessary?
Attempt to relate this to Rashi's peirush to 19:9.
List the different types of preparation that are
described in 19:10-15. What is the purpose of each?
4. When you study 19:13, pay careful attention to the
phrase "bi-meshoch ha-yovel heima ya'alu ba-har...". In
your opinion, is this long blow of the shofar supposed to
be a sign that Matan Torah is OVER, or that it is about to
BEGIN? [Relate to 19:19! / see also Devarim 5:4-5 and
Yehoshua 6:4-6.]
C. 19:16-19 / the 'HITGALUT' [REVELATION]
1. Based on 19:10-15, where should the people have been
on the third day in the morning - at Har Sinai, or in the
camp?
Relate this to what transpires in 19:16-17!
Why does Moshe have to 'take them out' from the
camp and bring them to Har Sinai? Would they not have
come on their own?
2. Based on 19:18-19, according to which 'plan'
(discussed above re: 19:9-11) does Matan Torah take place?
[ i.e. do the people 'hear' or 'see' God directly, or does
Moshe act as God's intermediary?
Where is Moshe supposed to be during Matan Torah,
on the mountain, or with the people? [Why is it difficult
to answer this question?]
3. Review 19:19 and the phrase: "Moshe yedaber,
ve-haElokim ya'anenu be-kol", in its context.
Who is Moshe speaking to - to the people, or to
God?
According to either possibility, what was Moshe
'saying'?
[See Parshanut section for complete discussion.]
[Note how Rashi (on 19:19) answers this question.
Did you ever realize before that this pasuk may be
describing what transpires during the dibrot?]
Where are Bnei Yisrael standing at this time?
4. Review Devarim 5:1-6, especially 5:4-5 (in regard to
the two plans). Relate those psukim to the questions
above!
D. 19:20-25 / LIMITATION
1. First of all, be sure that you can explain why these
psukim form a distinct unit? What happens in these
psukim, and when does this all take place?
How do these psukim relate to the psukim that precede
them? [According to those commentators who explain that
19:19 describes the dibrot, when did psukim 19:20-25 take
place?]
2. Note the use of 'rosh ha-har' (the top of the mountain)
in these psukim, as opposed to the use of only "Har Sinai"
up until this point. What is the significance of this?
Has something changed? [Be sure to explain 19:24.]
3. Why does God (at this time) repeat his warning 'not to
approach the mountain'? Does Moshe himself understand
why?
Relate this warning to the two different 'plans'
for how the 'dibrot' would be transmitted (19:9 & 11/ as
discussed above)
4. Who are the 'kohanim' described in 19:21-24? How are
they 'different' than the rest of the nation, and where
are they standing? Then review Shmot 24:1-11, noting
especially 24:1 & 24:9-11. [Can 19:22 be understood
without 24:1?]
5. Review 19:25, noting the final phrase 'va-yomer
aleihem'. What specifically does Moshe 'say to them' when
he came down from the mountain: the 'dibrot' or the
'mitzvat hagbala' in 19:21-22? See the commentators!
[What did you think that this phrase meant the first time
you read this pasuk!]
E. 20:1-14 / The DIBROT
1. Note the difference in 'person' between the first two
dibrot and the last eight. What famous Midrash regarding
how the dibrot were given relates to this 'change in
person'?
Can there be any other explanation?
[See Ramban on 20:6, in the middle of his
peirush.]
2. Relate this change in 'person' to the two 'plans'
discussed in the questions above. Which 'plan' for the
manner of transmission of the 'dibrot' is reflected
(respectively) by the 'first person' and 'third person'
tense in these two sections of the dibrot?
Relate this once again to Devarim 5:4-5, noting
how (and why) these psukim precede the dibrot in Sefer
Devarim. Note as well how that story continues in
5:20-30!
F. 20:15-18 / TREPIDATION
1. Read these psukim carefully, and attempt to relate
their content to our discussion above of the two possible
'plans' for Matan Torah; i.e. Plan A (19:9) and Plan B
(19:11).
Even though this story is recorded after the
dibrot, in your opinion is it possible to explain that
this story took place at an earlier time? If so, when:
i.e. before or during the dibrot?
To answer this question, carefully compare the
details of this story (19:20-25) to the details in
19:16-19. Similarly, attempt to relate this story to the
'change in person' found between the first two dibrot and
the last eight. [See Ramban & Chizkuni on 20:15.]
2. In 20:15 we are told how Bnei Yisrael are so fearful
that they 'stand at a distance'. Then, in 20:16 Moshe
urges them 'not to fear'. Finally, at the end of the
story, we are told how Bnei Yisrael 'stand at a distance'
while Moshe enters the cloud (20:17-18). In your opinion,
did Bnei Yisrael listen to Moshe's encouragement or not?
[In other words, was Moshe encouraging them to stand even
closer, or was he insisting that they not move farther
away?]
See how the various commentators dealt with this
question.
3. Next, read [what appears to be] the parallel account
of this story in Devarim 5:20-30. In your opinion, is
this account an expanded version the same story as
described in Shmot 20:15-18, or is it a different story.
If these stories are the same, how did you
reconcile the apparent discrepancies?
If Shmot 20:15-18 describes a different event,
then which event took place first (and when)?
If indeed the events in Shmot 20:15-18 took place
earlier (i.e. either 'before' or 'during' Matan Torah),
attempt to explain why the Torah may have recorded it here
instead?
See Ramban on 20:15 (in some Chumashim it's
20:14), where he first quotes Ibn Ezra's interpretation,
and then rejects it. [Ibn Ezra claims that these events
took place AFTER Matan Torah, while Ramban claims that
they took place BEFORE Matan Torah (& Chizkuni quotes
Chazal's opinion that they happened DURING Matan Torah!).
Relate this controversy to your answers to the above
question.
4. Read Shmot 20:19 ["ko tomar..."], and then quickly
scan the psukim that follow. In your opinion, is this a
continuation from 20:18? If yes, how do these mitzvot
relate to 20:15-18. If not, when was this commandment (in
20:19) given to Moshe?
[Note Rashi on 31:18 - 'ledaber ito', and Ramban
on 24:1.]
G. The MITZVOT & THE MISHPATIM (20:19 >21:1 & onward)
1. Note how all of the mitzvot that follow God's command
to Moshe of "ko tomar..." (that he must tell to Bnei
Yisrael / see 20:19) form a distinct unit of mitzvot.
Quickly scan this unit of mitzvot, noting how they
continue all the way until the end of chapter 23.
This unit will be discussed in greater detail in our
questions on Parshat Mishpatim; however, for the purpose
of our shiur on Parshat Yitro, answer the following:
Based on 20:19, when, where, and to whom are these
mitzvot being given?
Why didn't the people hear these mitzvot directly
from God, (like the dibrot)? When did they hear them from
Moshe?
Relate your answer to 24:3 (in its context).
[In your opinion, why are specifically these mitzvot given
at this time? In other words, how are these mitzvot
distinct from the remaining mitzvot that will be given
later on in the Torah? In your answer, relate to 24:3-7!
]
H. THE BRIT AT HAR SINAI (24:1-11)
1. Review 24:1-11, and try to determine when these events
took place. [Be sure that you understand how 24:1-2 is
distinct.]
Even though these psukim are in Parshat Mishpatim, many
commentators claim that this event took place before Matan
Torah. [See Rashi 24:1.]
Compare these psukim to chapter 19 and see if you
can find any similarities. Do any of these psukim help
explain any of the difficulties that you encountered when
you studied chapter 19?
[Note that anyone who claims that Bnei Yisrael proclaimed
'na'aseh ve-nishma' before Matan Torah must understand
that this covenant took place at the same time as chapter
19. Note machloket Rashi / Ramban on 24:1!
2. According to Rashi's opinion, where in chapter 19 do
the events in chapter 24:1-10 take place? How does this
affect how Rashi explains 'divrei Hashem' & the
'mishpatim' in 24:3-4?
How does this explain who the 'kohanim' are in
19:21-24, and how does it explain the need for the warning
in 19:20-25?
3. If you have time, see Rambam's explanation of Ma'amad
Har Sinai in Moreh Nevuchim: Section II/ chapter 33! [See
also the end of chapter 32 where he introduces chapter
33.]
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PART THREE When did Bnei Yisrael Say Na'asse v'Nishma?
1. Review once again 24:1-11. How does this parshia
relate to the unit that was discussed above (i.e.
20:19->23:33)?
[Re: the questions that follow, first try to answer them
on your own. Afterward see the commentators, especially
Ramban, Ibn Ezra, Rashi, Rashbam, Sforno & Chizkuni.
24:1 - What is difficult about this pasuk?
Who is speaking to Moshe?
Where is Moshe speaking when this is told to him?
Does Moshe fulfill this commandment immediately?
Where does Chumash tell us when it was
fulfilled?
What is the purpose of this commandment?
24:2 - Does 24:2 contradict 24:1?
In your opinion, is 24:2 an additional instruction
to Moshe (i.e. in addition to the instruction in 24:1) or
it is a narrative that explains what Moshe did after God's
command in 24:1.
How do 24:1-2 relate to 24:9 and 24:12?
Could these psukim relate to 20:18 as
well?
24:3 - How does this pasuk relate to 20:19?
What does "Va-yavo Moshe" mean? Where was he
coming from? What are 'divrei Hashem' and the
'mishpatim'?
See Ramban and Rashi!
24:4-6 - What specifically do you think are the
"divrei Hashem" that Moshe writes down in 24:4? How does
this relate to the 'sefer ha-brit' described in 24:7?
How do these psukim relate to 20:21!
24:7 - Should Bnei Yisrael's reply of 'na'aseh ve-nishma'
relate to the content of what is written in this 'sefer
ha-brit'? If so, how does it? [If 'sefer ha-brit'
includes 23:20-22, how would that help you answer this
question!]
24:8 - What is the significance of this ceremony? How
does it relate to the proclamation in 24:7?
24:9-10 How does this relate to 24:1? In your opinion,
what is the purpose of this joint 'ascent' up the
mountain?
24:11 - Was it proper or improper for this group to 'see
God'? - See the two different approaches suggested by the
commentators.
24:12 - What is the purpose of this 'aliya' of Moshe to
Har Sinai? According to pshat, what is the 'torah' & and
what is the 'mitzva'?
What has Hashem 'written' for Moshe, only the
'luchot', or also the torah & mitzva?
24:16 - When did these six days transpire?
In other words, does Moshe ascend Har Siani to receive the
'luchot' on the first of these six days, or does he ascend
on the seventh day and enter the 'anan' immediately?
[See mefarshim! How does this relate to our calculation
of the date of Matan Torah?]
2. Read 24:1-11 once again, and see if you can find any
reason that might lead you to the conclusion that this
entire story took place at an earlier time (i.e. before
Matan Torah). If so, explain those reasons. Are there
any details in this story that appear to be similar to the
events that transpire in chapter 19?
For example, who are the 'kohanim' mentioned in
19:22, and how do they relate to the leadership group
mentioned in 24:1 and 24:9-11? In what manner is
24:3 similar to 19:3-8? Similarly, in what manner is 24:7
similar to 19:3-8?
How does God's commandment to Moshe in 19:20-25 seem to
relate to what transpires in 24:9-11, and the group
mentioned in 24:1-2?
3. See Rashbam on 24:1. How does he relate to the above
questions? See also Ibn Ezra, Seforno, & Chizkuni on this
pasuk, who follow a similar direction.
4. Then see Rashi on 24:1. Can you explain what leads
Rashi to this rather amazing conclusion (that these events
took place before Matan Torah)?
[For a more detailed discussion, see Parshanut
section.]
Then see Ramban on 24:1, noting how and why he
disagrees (and explains why it makes more sense to keep
these events in chronological order).
5. According to this Rashi, why can't the 'divrei Hashem'
and 'ha-mishpatim' (in 24:3-4) refer to the laws in
Parshat Mishpatim? Based on chapter 19, what most likely
are these two phrases referring to? [See Rashi on
24:3-4.]
In your opinion, are the 'divrei Hashem' which are
'written down' (in 24:4) the same 'divrei Hashem' which
Moshe conveyed to them in 24:3?
In either case, why are they being written down?
In your answer, relate to 24:7!
6. What seems to be the purpose of the covenantal
ceremony that is described in 24:4-8, according to both
Rashi & Ramban?
In what manner is 24:9-11 connected to this
'brit'?
In what manner is 24:12-13 connected to this
'brit'?
PART FOUR - PARSHANUT
TWO GROUPS OR JUST 'STYLE'
1. Review 19:3, noting how God instructs Moshe to relay
his 'proposal' to both 'beit Yaakov' and 'bnei Yisrael'?
What is the obvious difficulty in this pasuk?
Are these two different groups, or two names for
the same group? According to each possibility, explain
who each group is and why the respective verb ['tomar' &
'tageid'] is used.
Then, see how Rashi understands these two groups,
and the use of the respective verbs. [You probably have
heard of a famous name for a girl's school based on this
Rashi!]
Next, see Ibn Ezra [first the 'aroch']. Note how
he answers the above questions, and how his answer is
quite different than Rashi's. Note also how explains the
respective use of the verbs.
Then see Ibn Ezra 'ha-katzar', noting how he first
quotes Rashi, and one other opinion, and then 'smashes'
them!
Note the psukim in Tehillim that he quotes to
prove his point! Notice also how this commentary reflects
Ibn Ezra's approach to 'pshat'. Finally, see
Chizkuni. Note how his peirush is quite different, and
how he relates the two verbs to 19:4-6, i.e. one relating
to a command, and the other to telling over a story.
[Note how he uses the meaning of the verb to explain the
noun!]
WHO'S SPEAKING TO WHOM?
1. Review 19:19 once again, and the phrase: "Moshe
yedaber, ve-haElokim ya'anenu be-kol", in its context.
Who is Moshe speaking to: to the people or to God, and
what is Moshe 'saying'? First, see how Rashbam and
Ibn Ezra answer this question.
Then, see Chizkuni. In what manner is Chizkuni
similar, and how is it different, than Rashbam? [Note how
'creative' Chizkuni's peirush is!]
Then, see Rashi's interpretation. How and why is
his approach different than Rashbam, Chizkuni, and Ibn
Ezra? Based on Part II above, what leads Rashi to his
conclusion that this pasuk describes the last eight dibrot
(given by God via Moshe to Bnei Yisrael)?
Finally, see Ramban, noting how he first quotes
Rashi, and then disagrees. Again, based on the questions
in Part II above, what leads Ramban to his conclusion.
Explain how his peirush to 19:19 may be based on his
understanding of 19:20-25.
WHAT TORAH DID MOSHE RECEIVE?
1. Read 24:12. In your opinion, what specifically do the
words 'torah' and 'mitzva' in this pasuk refer to?
Note the phrase "asher katavti" [which I wrote]. What
does this phrase relate to - the 'luchot ha-even', or also
the 'torah' & 'mitzva'?
Now, read Ramban very carefully.
How does he answer the above questions?
[i.e. how does he explain this pasuk?]
How does Ramban understand Rashi?
Why does Ramban disagree with Ibn Ezra.
[See Ibn Ezra inside, what is his main
point?]
Why does Ramban conclude with "al da'at Raboteinu"
concerning when the Torah was first given!?
2. Now, see Seforno. How does he answer the above
questions? How is his approach different than
Ramban's?
Finally see Ibn Ezra, "yeish omrim...", concerning
'Torah she-bichtav' and 'Torah she-ba'al peh'.
What is the significance of this Midrash?
Would you consider this 'pshat' or 'drash'?
3. Recall how in 20:19, God commands Moshe to tell Bnei
Yisrael a set of mitzvot. How does this commandment
appear to relate to the story that is recorded in
20:15-18?
According to most commentators (Rashi, Ramban
etc., or just about everyone except Ibn Ezra) - the story
in 20:15-18 took place at an earlier time. Relate those
opinions as you answer this question.
Relate also to the parallel (or similar) story
that is recorded Devarim 5:20-28. [Take into
consideration the machloket Ramban - Ibn Ezra concerning
when 20:15-18 took place!]
be-hatzlacha,
menachem
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