[Par-reg] Ekev- questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Aug 3 02:44:01 EDT 2009
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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 EKEV
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
DIVINE CHOICE [OR DESTINY]
1. Let say someone asked you: Why did God choose Am
Yisrael?
How would you answer this question?
To the best of your recollection, where (if
anywhere) does Chumash discuss this question?
Next, review Devarim 7:1-11, noting especially
7:6-9. Relate these psukim to your answer to the above
question.
In what manner do these psukim relate to the theme
of Sefer Breishit? Be sure that you can explain the
meaning of words "ha'shavuah" in 7:8, and "brit" 7:9.
2. Review once again 7:6, noting how this pasuk relates to
the opening psukim of Matan Torah in Shmot 19:3-6, i.e.
where God proposes a covenant to the people of Israel!
Based on that proposal, and your answer to the
above question, attempt to explain the connection between
"brit avot" [God's covenant with the forefathers] and
"brit Sinai".
In your answer, relate to Breishit 12:1-3 AND its
thematic connection with Breishit 18:17-19.
3. Next, review Devarim 4:5-8. In your opinion, do these
psukim contradict the theme in chapter 7, modify them, or
complement them?
4. Finally, compare 7:6-9 with Devarim 9:4-7. In what
manner might these psukim cause you to modify your answer
to the above questions?
Based on the context of chapter 9 (i.e. the story
of chet ha'egel), can you explain why these psukim present
a more 'negative' perspective of God's relationship with
Am Yisrael?
How does it explain why Am Yisrael remains God's
'chosen nation', even though they may sin.
BETWEEN MISHPATIM & EKEV
5. Review Shmot 23:20-33, noting its content and how these
commandments (and promises) were first given to Bnei
Yisrael at Har Sinai, immediately after the Ten
Commandments (and before the events of "chet ha'egel").
Then, carefully review Devarim chapter seven, noting the
numerous parallels (both textual & thematic).
Can you suggest a reason for these parallels?
Relate to WHEN these mitzvot that Moshe teaches Bnei
Yisrael were first given to him (see Devarim 5:20-28).
Relate as well to when Bnei Yisrael were originally
supposed to enter the land of Israel.
Based on this parallel, attempt to explain the
logic behind the progression of topics in Devarim chapters
seven and eight.
MIDOT HA'RACHAMIM (A FLASHBACK)
1. Carefully review 9:25-29. In your opinion, is this
simply a review of Moshe's request that God invoke His
"midot ha'rachamim" after the incident of "chet ha'egel"
[the Golden Calf], or can you identity a theme from "chet
ha'meraglim" as well? Support your answer by comparing
these psukim with Shmot chapter 34:1-9 AND with Bamidbar
14:11-25.
Based on the context of chapter 9, can you explain
why these psukim may relate to both of these incidents?
In your answer, relate to how 9:6-7 introduces a topic
that is 'closed' by 9:24, and only afterward we find the
"midot ha'rachamim" in 9:25.
2. Did God invoke His "midot ha'rachamim" only after chet
ha'egel or after other incidents in the Bible as well?
Would it be safe to assume that there may additional times
when God may need to invoke His attributes of mercy once
Bnei Yisrael enter the land? If so, can suggest when this
would be necessary?
[Relate this to the main theme of the prayer that we add
to "tachnnun" on Mondays & Thurs. - i.e. the "v'hu
rachum..." addition. As you review that lengthy
"tefilla" , note how often it relates to this theme of
"midat ha'rachamim" - and the reason why God should grant
it.]
A NEW GENERATION / OLD LAWS
1. As you read through chapter seven in Parshat Ekev,
note how it seems as though Moshe is speaking to the first
generation (that went out of Egypt), and not to the second
generation. [Bring examples, note especially 7:15,18-19 &
11:10.]
Then, review chapter eight, noting that Moshe is
clearly speaking here specifically to the second
generation (in the fortieth year). [Note 8:1-2, and its
context.]
Can you explain why?
Relate your answer to the topics discussed in our
introductory shiur to Sefer Devarim; i.e. the structure of
main speech (chapters 5->26) and the story in chapter 5
that describes when and how these mitzvot were first given
to Moshe Rabeinu forty years earlier at Har Sinai.
Be sure that you can differentiate between the
mitzvot that Moshe is teaching during his speech and his
rebuke of the nation at this time.
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
[re: the theme of "matar" in Chumash]
1. Review Devarim 10:12 thru 11:21, noting that this unit
contains three 'parshiot'. Even though 11:10-12 forms a
distinct parshia, explain how (and why) it relates
thematically to the 'parshia' that precedes it (i.e. 10:12
->11:9).
[Note as well how 11:10-12 can also be considered a
continuation for the end of chapter 7!]
As you study 11:10-12, note how it forms the
background for the parshia that follows (i.e. 10:13-19)!
Be sure that you can explain why. [Note how this explains
what we say every day in the second parshia of Kriyat
Shema!]
If indeed all of these parshiot are connected,
what would be the general topic that is common to all of
them? [Relate to the opening pasuk of this unit!]
How can this help us understand the importance of the
climate in the Land of Israel (and its 'spiritual'
nature)?
2. How do these three parshiot relate to the overall theme
of the MITZVAH section of the main speech of Sefer
Devarim?
How to they relate to the fact that the main
speech (and especially the "mitzvah" section /chapters
6->11) presents a set of laws that apply to Bnei Yisrael's
forthcoming conquest of the Land?
How to these parshiot explain how living in the
land of Israel may create 'additional opportunities' for
"yirat Hashem" - the fear of God?
3. Return now to 11:10-12. Based on these psukim, would
you say that the Land of Israel is 'better' or 'worse'
than the land of Egypt?
If you have time, see Rashi, Ramban, Rashbam, and
Ibn Ezra in regard to this question.
Note how (and why) each "parshan" offers a
different explanation. In you opinion, is it necessary to
say that they argue with each other, or does each
commentator relate to a different perspective of this
topic?
4. Next, review Breishit 13:1-18, especially 13:8-13. Can
you explain why Lot preferred the area (and climate) of
the Jordan Valley to the hilly land (of Bet-el and Hebron)
where Avraham Avinu dwelled? Where country had Lot been
beforehand (i.e. at the end of chapter 12), and how might
that relate to his choice.
Can you relate the natures of Lot's preference to
our above discussion of Devarim 11:10-12?
5. Review once again Breishit 13:5-13. When Avraham
offered Lot to go either to the 'right' or to the 'left',
in your opinion was his intention east & west; or north &
south?
[See tirgum Unkelos!!]
What direction is the Jordan Valley in relation to
where Avraham and Lot are standing (note from the
beginning of chapter 13 that they are in Bet-el)?
Based on these considerations, does Lot choose one
of the 'options' that Avraham gave him, or does he choose
something else?
If so, where would have Avraham gone had Lot
chosen the other option?
6. See Breishit 2:4-5, and Rashi on 2:5. How does the
Midrash that Rashi quotes to explain this pasuk relate to
your answers to the above questions? Relate also to Rashi
on Breishit 13:11 ["va'yisa Lot m'KEDEM"]. What leads
Rashi to this conclusion?
Relate as well to the Torah's use of the word
"kedem" in Breishit 3:24 & 11:2.
7. Note the punishment that Sedom receives in Breishit
19:24. Why are they punished and how?
Attempt to explain the Torah's use of the verb
"himtir..." in this regard.
In your answer, relate (once again) to a thematic
connection based on Breishit 18:17-19.
[Note Yechezkel 16:48-49 and its thematic
connection!]
8. Return to 11:12, noting the phrases "reishit ha'shana"
and "acharit shana". What time [or season] of the year to
these two phrases refer to? [What type of 'calendar' does
this pasuk relate to?
How does this relate to the topic of "matar" in
11:10-11?
How would this relate to the name "rosh ha'shana"
that is given to the holiday that begins on the first day
of the 'seventh month'?
9. Return again to 11:12. How did you translate the
phrase "einei Hashem"? Does God have 'eyes'? If not, why
is this word being used to describe God's providence over
the rain in Israel?
What is the Hebrew word for a 'spring'?
What is the Hebrew word for an 'eye'?
Are they word related?
What the relationship between the 'human eye' and
a 'spring of water'?
Relate this to a deeper understanding of 11:12.
PART III - PARSHANUT
WHERE DID AHARON DIE?
1. Review Devarim 10:6-7. How do these psukim relate to
the psukim beforehand (10:1-5) and afterward (10:8-11)?
Compare this 'travel account' with Bamidbar
33:30-38.
Can you explain the apparent contradictions?
Can you explain what these psukim are doing here?
First see Rashi, how does he solve this problem?
Then see Ramban. Does he argue with Rashi?
If so, on what point?
How is Ramban's commentary fundamentally
different?
Next, see Rashbam. How does he solve the
juxtaposition problem? Does he 'solve' the same problems
that Rashi and Ramban deal with? If so, in the same way or
a different manner?
Then, see Ibn Ezra, Chizkuni & Seforno. Answer the
same question (above for Rashbam) for each of these
parshanim.
ONE 'ARON' or TWO?
1. Read 10:1-5. In your opinion, is the ARON that is
described in these psukim the same ARON of the Mishkan
(that held the Luchot/ i.e. the ARON described in Shmot
25:10-22)?
[How does the answer to this question relate to the
contraversy concerning WHEN the mitzvah to the build the
Mishkan was first given, before or after chet ha'egel?]
2. First see Rashi on 10:1. How does he answer the above
question? What other questions does Rashi answer in his
commentary to this pasuk? Can you explain why?
3. Next see Ibn Ezra. Is the first "pirush" that he
quotes identical to Rashi's?
In what manner does Ibn Ezra argue with Rashi? Can
you explain why? [In what manner does he agree?]
[Note how he introduces this disagreement ("their opinion
is WIDER than ours..."). Can you explain what Ibn Ezra is
referring to?]
How does Ibn Ezra explain 10:3? Why?
Note how he concludes his commentary to 10:3.
What does "v'hakabblah tnazeach" imply?
[Why is this statement important towards appreciating Ibn
Ezra's approach to "Parshanut"?]
4. What is problematic with the opinion that there were
two ARONOT [holy arks]? What problems are solved if we
insist that two indeed existed?
5. Next, see Ramban. Note how he clearly argues with
Rashi. Note how he first present his own interpretation,
then quotes Rashi, and then explains WHY he disagrees and
bases his approach on a different opinion in Mesechet
Shekalim.
What can we infer from this in regard to Ramban's
overall approach to "parshanut" and his attitude in regard
to interpretations suggested by Rashi?
6. Finally, note how Ramban raises the possibility that
this may actually be the same ARON that Betzalel made.
Make sure that you follow his reasoning, and how it
relates to the centrality of the Mishkan in Ramban's
famous commentary to Shmot 25:1.
7. For an amazing insight, see also Chizkuni to 10:2.
Note his explanation for why God commanded Moshe to take
an ARON with him specifically for the SECOND Luchot, based
on what happened to the FIRST Luchot! [Ingenious?]
b'hatzlacha,
menachem
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