[Par-reg] KI-Tavo - Questions for self study
Menachem Leibtag
tsc at bezeqint.net
Sun Aug 22 05:11:31 EDT 2010
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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-TAVO
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
AM KADOSH / A COVENANT OR OATH?
1. Carefully review 28:9 - "yekimcha Hashem le-am kadosh
ka'asher nishba lach..." - noting its meaning and context.
In your opinion, what 'shvu'a' [oath] is Moshe
Rabbeinu
referring to in this pasuk? Also, does the word 'ki' in
the
second half of the pasuk imply 'when', 'for' or 'because'?
How does the first half of 28:9 relate to the second
half of
that pasuk? How does this 'promise' relate to the main
speech
of Sefer Devarim (i.e. chapters 5 thru 26).
To help you answer the above questions, review 5:1 and
26:16-
19 (i.e. the 'bookends' of the main speech), as well as
7:6-9
& 14:1-2. Based on those psukim, what is the connection
between becoming an 'am kadosh' and the 'oath'? How does
this
relate to 'brit avot' as well?
Can you explain why the Torah would refer to a 'brit'
as
an 'oath'? [Relate to Breishit 24:7 in contrast to
Breishit
15:18!]
2. As you review 26:16-19 once again (i.e. the conclusion
of
the main speech that began in chapter 5), note how these
psukim relate back to Ma'amad Har Sinai. Can you explain
why?
Note both textual and thematic parallels.
In what manner do these psukim echo the covenant
described in Shmot 19:4-6?
3. In 26:19, note the phrase 'Ii-tehilla le-shem u-
letif'eret'. In your opinion, whose shem [name /
reputation]
does this refer to: Am Yisrael or God Himself?
Relate this pasuk to the Torah's description of the
garments of the kohen gadol as described in Shmot 28:2!
Whose
'tif'eret' [glory] does 28:2 refer to?
To 'help' you answer this question, read Yirmiyahu
13:1-
11, noting especially the phrase 'le-shem ve-litehilla'
ve-
tif'eret' and its context in 13:11!
To strengthen this point, see also Yirmiyahu 33:7-9.
In your opinion, could Yirmiyahu's prophecy in
chapter 13
be considered as a type of interpretation of Devarim
26:19?
Can you explain why this would help explain why God
decided that it was necessary to destroy the Bet
ha'Mikdash?
4. Review I Divrei Ha-aymim 22:5-7, which describes David
ha-
melech's charge to his son Shlomo - that he build the bet
ha'Mikdash. Then, read also Divrei Ha-yamim 29:10-13 -
David's speech to Bnei Yisrael regarding the bet
ha'Mikdash
and its purpose!
[In case you didn't recognize them, you say these last
four
psukim every day in psukei de-zimra! Hopefully, now
you'll
understand them a little bit better.]
Relate these psukim in Divrei Ha-yamim to the theme of
'ha-
makom asher yivchar Hashem' in the main speech of Sefer
Devarim, and its connection to the concluding psukim in
26:16-
19.
[Note as well Yeshayahu 66:12-14.]
As usual, relate your answer to the theme of the main
speech, the concept of 'shem Hashem', and the purpose of
the
'bechira' of Am Yisrael.
Relate your answer to Yeshayahu 42:5-6, which just so
happen to be the opening two psukim of the Haftara for
Parshat
Breishit!
"KEL ELYON". And / or "AM ELYON"
1. Review once again 26:19, this time noting the opening
phrase "u-letitcha elyon al kol ha-goyim" [lit. "to put
you
'above' the other nations"]. In your opinion, what is the
precise meaning of 'elyon' in this pasuk, and how does
this
promise relate to these concluding remarks in 26:16-19?
Based on this pasuk, does it seem as though the
purpose
of these mitzvot are to make Am Yisrael 'better' than
everyone
else? If so, why; and how would this relate to the
underlying
theme of the mitzvot of the main speech?
2. Next, review Devarim 4:5-8. How (and why) do (and
should)
these psukim relate to the above question? [If you are
not
sure, relate to 4:1-2 and 5:1-3.]
Then, study 28:1-14, noting the parallel between these
psukim (and their context) and 26:16-19. [Try first on
your
own; afterward, be sure that you found the textual &
thematic
parallels to just about every word in 28:1 and 28:9-10.]
Note as well the parallel between 28:10-14 and 4:1-8!
Based on these parallels, what would be the deeper
meaning and purpose of becoming 'elyon'?
3. Now, review Breishit 14:18-22 and its context, noting
how
Malki Tzedek (and later Avraham Avinu) refers to God as
'kel
elyon'. Can you explain the deeper meaning of this name,
especially within the context of Sefer Breishit?
Could one suggest any thematic connection between
this
Biblical name of God as the 'Kel elyon' and the Torah's
use of
'elyon' in Devarim 26:19? Relate your answer to the
sources
quoted in the above questions!
SELECTIVE CURSES
1. In 27:15-25, we find a list of 11 curses for those who
do
not obey any one of a list of specific mitzvot. Review
those
specific cases, and attempt to find any 'common
denominator'
that makes these mitzvot unique (i.e. in contrast to other
mitzvot of the Torah). [If you have ample time, note how
the
different commentators dealt with this question.]
How do these warning relate to transgressions that
are
usually done in private, and why would that relate to the
need
for these curses. [Relate as well to 29:28.]
2. Review 27:15-25 once again, and attempt to identify the
first time that each of these mitzvot had been mentioned
earlier in Chumash. [For example, compare 27:19 with
Shmot
23:6-9 and Devarim 19:14. and 27:20-23 with Vayikra
18:6-22.]
When your list is complete, see if you can identify
any
pattern, or if there certain Parshiot in Chumash from
where we
find most of these mitzvot? If so, can you explain why?
3. Finally, review Devarim 27:26, noting how this is the
twelfth curse, yet it doesn't deal with a specific
transgression, but rather with a very general one. In
your
opinion, what does the phrase 'kol ha-Torah ha-zot' refer
to?
[In other words, what does the word Torah in this pasuk
refer
to?]
Would (and should) the word Torah relate in any manner
to
the mitzvot of the main speech of Sefer Devarim? [In your
answer, relate to 4:8, 4:44-45, 27:1-3 and 27:8! How do
these
blessings (or curses) relate to those mitzvot?
How would this observation relate to your answer to
the
above question regarding the original source of the
mitzvot
mentioned in the first eleven 'curses'?
What common type of mitzvot do we find in both
Parshat
Mishpatim and Parshat Kedoshim that are similar to the
mitzvot
that we find in the 'chukim u-mishpatim' section of Sefer
Devarim?
A COMMANDMENT - OR A PROMISE?
1. Review 27:9-10. Why are the people told that
specifically
on this day they have 'become a nation for their God'?
Were
they not already a nation when they came out of Egypt?
In your answer - relate to the mitzvot of the main
speech!
2. In your opinion, is 27:10 a commandment or a promise;
and
how does it relate to 27:9? [See Seforno!]
PART II - QUESTIONS FOR PREPARATION
[for shiur on Mikra Bikkurim and the Haggada]
1. Carefully review the first ten psukim of the Parsha
(i.e.
26:1-10). In your opinion (and based on these psukim), is
the
purpose of the mitzva of bikkurim to thank God for our
first
fruits, or are we 'using' our first fruits to thank God
for
giving us the Land? [Be sure that you understand this
question before you attempt to answer it.]
In your answer, try to explain the underlying reason
for
each line of the declaration in 'mikra bikkurim', from
26:5-9.
Can you explain the necessity to mention God's
covenant
with the Avot in 26:3 and how it relates to 26:5-7?
2. Which specific covenant (and oath) does 26:3 refer to?
In your answer, relate to Breishit chapter 15; noting the
parallel between Breishit 15:13-18 and Devarim 26:5-9.
Note
as well the Torah's use of the word 'yerusha' in Breishit
chapter 15. Relate this to the same word in Devarim 26:1!
3. Note the word 'higgadeti' and the entire opening
phrase of
'higgadeti ha-yom l-Hashem Elokecha ki...' (see 26:3) -
i.e.
the opening pronouncement when one presents his bikkurim.
How
does the declaration relate to what is stated later in
26:5-7.
Compare these psukim to Shmot 13:8 and its context,
noting
once again the word 'higgadeti'!
Based on this comparison (and you answer to the above
questions), can you explain why we quote specifically
these
psukim in the maggid section of the haggada?
Is there a thematic reason as well?
4. Quickly review chapter 26 (especially the end of the
perek), and the first few psukim of chapter 27. While
doing
so, note the change from first person (in chapter 26) to
third
person in 27:1! [Recall our explanation that this change
indicates that the main speech, which began in chapter 5,
now
finishes here at the end of chapter 26.
Then, carefully review 26:16-19. Explain how and why
these
psukim 'conclude' the main speech. How (and why) do these
psukim relate to Shmot 19:3-6, noting how Shmot chapter 19
introduces Ma'amad Har Sinai.
Based on the setting of the main speech of Sefer Devarim
(see introductory shiur), what is the significance of this
parallel? Relate this to the purpose of the mitzvot of
Sefer
Devarim.
5. Recall the theme of ha-makom asher yivchar Hashem,
that
was developed in chapters 12-17. Review 26:1-2, noting
how
this topic returns once again!
In your opinion, would it not have been more logical
for
the Torah to have included this mitzva within that
section?
Review as well Devarim 14:28-29 (regarding the topic of
'ma'aser ani' in the third year), and then note how this
relates to the laws of 'viddui ma'aser' that are detailed
now
in 26:12-15.
Would it not have made more sense to include these laws
in
26:12-15 back in chapter 14?
Do these two mitzvot (mikra bikkurim & viddui
ma'asrot
share anything in common?
[Relate to 'declarations' of any type found in
Chumash.]
Can you suggest any reason why the Torah may have
preferred
to 'save them' for the conclusion of the main speech?
THE CEREMONY AT HAR EIVAL
6. Review chapter 27, noting how it describes a ceremony
that
is to take place at Har Eival (after Bnei Yisrael cross
into
Eretz Canaan). Review especially 27:1-8, and based on
those
psukim, explain how (and why) this ceremony relates to the
main speech in Sefer Devarim (i.e. chapters 5-26)?
7. Compare the national gathering and ceremony described
in
27:1-8 to the events at Ma'amad Har Sinai, as detailed in
Shmot 24:3-10. Note the rather obvious textual and
thematic
parallels.
What is similar, and what is different?
Can you explain the reason for (and significance) of
this
parallel? [As usual, relate to topic of the main speech.]
8. Later on in Sefer Devarim (see 31:9-13), we find the
ceremony of hakhel that is to take place once every seven
years. Compare the details of that ceremony to the
ceremony
at Har Eival. What is similar and what is different?
Can this help you understand the reason for hakhel?
9. NOTE THE 'tochacha' which follows in chapter 28. Can
you
explain how it relates to chapter 27, and to the main
speech
of Sefer Devarim? [Relate to 28:1 and 28:15.]
Return to the parallel (noted above) between the
ceremony
at Har Eival and the ceremony at Har Sinai in Shmot
24:3-10.
Did you find any parallel in Devarim to the 'sefer
ha-brit'
that was read in public (see Shmot 24:7)?
If not, can you explain why?
Review the tochacha once again, noting its final
pasuk
(at the end of chapter 28). Does this explain the
'missing
link'? How does this parallel help you understand the
reason
for the tochacha after the main speech in Sefer Devarim?
10. In relation to a tochacha that follows a lengthy set
of
mitzvot, in what manner is this tochacha in Parshat Ki
Tavo
similar to the tochacha in Sefer Vayikra (chapter 26 /
Parshat
Bechukotai)?
Note how each tochacha is similar and how they are
different. Can you relate the differences to the
corresponding theme of each book?
For example, why does the tochacha in Bechukotai warn
about the destruction of the mikdash, while the tochacha
in Ki
Tavo warns about exile from the Land?
PART III - PARSHANUT
1. In 27:1, Moshe commands Bnei Yisrael to 'keep this
entire
mitzva that I am commanding your today'.
In your opinion, according to pshat, what mitzva is
Moshe
Rabbeinu referring to: 1) the mitzvot of the main speech;
or 2) the mitzva which follows (i.e. 27:2-4)?
[In other words, is it going backwards or forwards?]
Now, see Ibn Ezra and Ramban!
What is the reason for this dispute?
2. Next, see 27:3. Note that Bnei Yisrael are instructed
to
write down 'et kol divrei ha-Torah ha-zot...'. In your
opinion, what specifically does the word Torah in this
pasuk
refer to?
* to the entire Torah (all five books)?
* just Sefer Devarim? [Relate to 1:5 and 4:44.]
* or, just the 'brachot u-klalot' in 27:11-26 / and /
or
chp.28?
Again, see Ibn Ezra & Ramban (his entire peirush to this
pasuk!)
Finally, see 27:8. What is the meaning of the word
'torah' in
this pasuk? See Rashbam's explanation of what was
written.
3. In your opinion, what does 'be'er heitev' mean (see
27:8)?
See Rashi & Ibn Ezra.
In your opinion, which peirush is pshat, and which is
drash?
Can you suggest a reason for this drash?
Relate to 26:16-19 & Shmot 19:5-6 (& Breishit
chap.10).
[try also Breishit 12:1-3!]
4. Note that we find twelve curses in 27:15-26. Can you
explain why there are specifically twelve? Relate to the
number of tribes who witness these curses in 27:11-14.
Then see Rashbam's peirush on 27:15.
5. Note as well how the tribes are divided into two
groups of
six each in 27:11-3. Can you find any logic in this
division?
If so, how does it relate to the blessing and curse?
See Ibn Ezra and Chizkuni on 27:12.
be-hatzlacha,
menachem
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