[Par-reg] Tezave - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Sun Feb 6 17:42:09 EST 2011
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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 TETZAVEH
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
A CROWN FOR THE KOHEN GADOL
1. The Torah refers to the special band that the kohen
gadol
wears across his forehead as the "tzitz" (see 28:36). Can
you
explain why that specific name was chosen? Can you think
of
any other mitzvah in the Torah that contains a similar
Hebrew
word? If so, can you think of any thematic connection
between
that mitzvah and the "tzitz"?
2. Next, look up the following psukim that contain a word
which may relate to the name of the "tzitz":
1. Yechezkel 1:7 [note the word "notzetzim"]
2. Yechezkel 8:3 [note the phrase tzitzit roshi"]
3. Shir ha'shirim 2:9 [note "meytzitz min ha'charakim"]
Based on each of these psukim, based on what aspect
of
the "tzitz" would it be called this name?
Then, see Rashbam, Ibn Ezra, and Chizkuni on 28:36,
noting how each commentator quotes one of the above psukim
in
his explanation!
3. In what manner does the Kohen Gadol represent the
Jewish
people? How does this relate to the "tzitz"?
What other garments of the kohen gadol contain
something
special that relates his position as the representative of
the
Jewish people before God.
How does this relate to what took place at Ma'amad
Har
Sinai?
"TAMID" & THE MISHKAN
1. The opening pasuk of the parsha describes the mitzva
to
light the menora, which is then referred to as a ner tamid
[an 'everlasting' light]. On what other "keilim"
(vessels) in
the mishkan do we find an 'avoda' (a ritual) which relates
to
the word tamid?
As you review the sources relating to the other
"keilim"
i.e. the 'shulchan', 'mizbach ha-ola', 'mizbach
ha-ktoret',
and the 'aron'], see if you can find this word "tamid" -
and
if so, be sure to note the context.
[If/when you give up, see 25:10-30; 29:38-42;30:1-8]
Which of these 'keilim' does not have an 'avodat
tamid'?
Can you explain why?
As you review those sources, note the phrase "lifnei
Hashem" or "lifnei ha'eydut" in relation to each "avodat
tamid". Can you explain the connection?
In your answer, relate the concept of 'avodat tamid' to
Ramban's explanation of the purpose of the mishkan as a
perpetuation of Har Sinai (as he explains in his
introduction
to Parshat Teruma.
PREISTLY RESPONSIBILITIES
2. Parshat Tetzaveh discusses the appointment of the
kohanim
to work in the mishkan, and hence the need for a special
uniform.
For future generations, what other responsibilities
do
the kohanim have in addition to working in the Temple?
[In your opinion, is there enough work in the mikdash to
keep all the kohanim in Am Yisrael busy all year long?]
What are the kohanim expected to do with the rest of
their
'spare time'?
How about the levi'im? [See Devarim 17:8-10, 33:10.]
How are the kohanim and levi'im supposed to make a
living
(i.e. who pays their salary and how is it collected etc.)?
[See Bamidbar 18:8-24, especially 18:12-14,21.
See also Devarim 18:1-8, in relation to 17:8-11.]
How do these implied responsibilities relate to their
primary
responsibility to work in the Mikdash.
Relate once again to the first Ramban on parshat
Teruma.
See also Divrei Ha'yamim II chapter 29 and Nechemya
chapter 8.
'LIGHTING' & 'ENLIGHTENING'
3. This week's parsha begins with a mitzva concerning how
the
kohanim are to light the menora (see 27:20-21).
Does this mitzva appear to be in its 'logical'
location,
or should it have been mentioned earlier with the mitzva
to
make the menora (see 25:31-40/ compare 25:21-22).
Explain.
The next set of mitzvot in the parsha describe the
'bigdei kehuna' (the special garments of the kohanim).
Why do
you think is the mitzva for Aharon & his sons to light the
menora juxtaposed to these mitzvot?
See Bamidbar 8:1-4. Is this the same mitzva or a
different one? Does this mitzva to light the menora also
appear to be out of place? What topic follows in Bamidbar
8:5-
22?
In what manner do the other responsibilities of the
kohanim and levi'im (i.e. outside the Mikdash) relate to
the
mitzva of lighting the menora?
[Relate your answer to the above question!]
4. Compare the menora to the keruvim / and the shulchan
to
the aron. In what manner is each vessel similar to the
other?
How does the function of the keruvim relate to the
function of the menora (or at least to what the menora
represents)?
Attempt to correlate Moshe/aron to Aharon/menora as
far
as the job of each leader in relation to the people!
KOHEN GADOL vs. KING
5. In what manner is the kohen gadol similar to a king?
[Relate also to his special garments.]
In an ideal situation, is the kohen gadol supposed to
be
the king? If yes, explain why?
If not, explain who should be the king, and what
should
be the 'balance of powers' between the king and kohen
gadol.
Relate to Bamidbar 27:15-21, & Devarim 17:8-18:8!
See also I Shmuel 2:35!
6. If you have some 'spare time', see Rambam Sefer Avoda,
Hilchot Klei Ha-mikdash chapters 3, 4, & 5. There he
talks
about the leviim, kohanim and kohen gadol. See IV.20 in
relation to the above question. See also Rambam Sefer
Shoftim, Hilchot Melachim chapters 1-5, especially IV.10.
[If
you live in chutz la-aretz, don't read V.9-12,
"ve-akamal".]
KAPARA - what for?
7. In the seven day 'milu'im' ceremony (chapter 29), both
the
kohanim and the mizbeiach need 'kapara'.
First, verify this statement from the psukim towards
the
end of the chapter.
In your opinion, what is the purpose of the ceremony,
and
why specifically do the kohanim and mizbeiach require
kapara?
What does kapara mean? [Relate to our discussion of
this
topic in our shiur on Yom Kippur (see TSC Web site) in
regard
to its 'protective' nature.]
Could this kapara also relate to 'chet ha-egel'.
Would
it explain why the kohanim must offer this korban? Would
it
explain why the mizbeiach requires kapara. [Compare the
korbanot in chapter 29 to the korbanot that were offered
on
Yom ha-Shmini as detailed in Vayikra 9:1-6!]
==============================
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
1. Browse through parshiot Teruma and Tetzaveh
(25:1-30:10),
noting how this entire unit is included in the 'dibur' to
Moshe that began in 25:1! [Note that we do not find
another
new dibur until the beginning of parshat Ki Tisa (see
30:11).]
Then, scan this entire unit, paying careful attention
to
its division into numerous 'parshiot'. As you browse
through,
attempt to determine the main topic of each 'parshia'.
Attempt to define that topic with a word or two or at most
a
very short phrase.
Then, make a list of these topics (one line for each
parshia, and preferably only one word or short phrase for
the
title of each parshia. [You should finish with about
twenty
some lines.]
Now take your list, and transform it into an outline.
Then, attempt to determine the principle of the
internal
structure of this unit.
2. Once you have determined the general logic of the
progression of these parshiot, note any parshiot that
don't
seem to be in their 'proper' place. If you find any, can
you
explain why they are 'out of place'?
3. Review the second to last parshia of this unit -
29:38-46.
In your opinion, what is the primary topic of this
parshia?
How does this topic relate to the entire unit?
In your opinion, does its location (i.e. towards the
end
of this unit) make sense? [How does the daily korban
Tamid
relate to the seven day milu'im ceremony described in
29:1-
37?]
4. Carefully note the textual and thematic parallel
between
29:42-46 and 25:8-9. Can you explain their significance?
In what manner could you consider 29:43-44 as a
summary
of the entire unit? [Relate to your outline.]
In what way do 25:8 & 29:45 enclose this unit? If
so,
then what would be the thematic importance of 29:46?
5. Based on your outline and your answer to the above
question, what is especially strange about the location of
the
mizbach ha-ktoret (i.e. 30:1-10) at the very end of this
unit?
According to your outline, does this parshia belong
somewhere else? If so, where?
Can you explain why it is 'out of place'? [See
Chizkuni
and Seforno on 30:1, where they deal with this question.]
6. Compare 29:42 to 30:6. What is similar, both
textually
and thematically? Can you explain why?
What, in your opinion, is the function of the mizbach
ha-
ktoret? Why does specifically this vessel require
special
kapara once a year (i.e. on Yom Kippur / see 30:10)?
7. In your opinion, what is the focal point of the
mishkan,
the aron & keruvim and/or the mizbach ha-ola, or both?
How does the mizbach ha-ktoret relate to each of
these
'focal points'?
8. Recall how Ramban (on 25:1) explained how the mishkan
serves as a perpetuation (and 'model') of Har Sinai.
Recall
also that the ktoret, when offered, creates an anan (a
cloud /
see Vayikra 16:13, compare with 19:9, 24:15-16).
Based on the Ramban's 'model', what (in your opinion)
would be the function of the mizbach ha-ktoret in the
Mishkan?
Would this help explain why 30:1-10 is 'out of
place'?
[Be sure to see Ramban's peirush to 30:1, noting how
he
may be relating to this point.]
9. Next, note the next set of parshiot that follow this
unit,
i.e. 30:11-38. In your opinion, should (at least some) of
these mitzvot been included in parshiot Teruma/Tetzaveh as
well?
If so, which mitzvot, and where should they have been
recorded?
Can you suggest a reason why they may have been 'left
out'? Relate once again to your answer concerning why the
mizbach ktoret was 'left out'.
10. Finally, make a list of these 'extra' topics in
chapter
30, beginning with the mizbach ktoret. Can you find a
parallel between this list and your outline of
Teruma/Tetzaveh
(that you made to answer question #1.
Can you find a parallel? If so, can you suggest why
it
may be significant?
PART III - PARSHANUT
1. In the above questions, we noted how the mizbach
ktoret
appears to be 'out of place'. See the various
commentators on
30:1, and note how they deal with this problem.
First, Rashi (on 30:1). Does Rashi deal with this
problem or does his peirush deal with another question?
If
so, what is that question?
See Rashbam. What question is does Rashbam deal
with?
[To help you answer this question, relate to what the
word mizbeiach is derived from, i.e. shoresh z.v.ch.
What is a 'zevach' normally brought from?
See Breishit 31:54, and Vayikra 3:1 & 7:11!]
Next, see Chizkuni. How does Chizkuni answer the
'preparation questions' above concerning the placement of
the
mizbach ha-ktoret at the end of the entire unit?
In this case, is his approach thematic or textual?
Next, see Seforno, noting how he answers these
questions?
Is his answer based on thematic or textual
considerations?
Finally, see Ramban. Note how Ramban deals with many
of
the questions (raised in the preparation section).
How does Ramban answer these questions?
As above, is Rabman's approach (here) based primarily
on
thematic or textual considerations?
2. Read 29:45-46.
How did you understand the phrase 'le-shochni
betocham'?
First see Rashi. How does he explain and why?
Next see Ibn Ezra. Is Ibn Ezra's approach the same
or
different than Rashi's? Why does he refer back to 3:12?
[See also Rashbam & Chizkuni!]
Finally, see Ramban!
Why does he disagree with Rashi?
Would he disagree as well with Ibn Ezra &
Rashbam?
How is Ramban's explanation of this pasuk
fundamentally
different than all the other parshanim?
What is its philosophical significance?
3. Note Rashi's explanation on 29:1 that the par that
Aharon
must bring during the seven day milu'im ceremony is to
atone
for his sin at chet ha-egel.
Relate this to Rashi's approach concerning when the
mitzva of the mishkan was first given. [See last week's
shiur.]
Then, see Rashi on the opening psukim of parshat
Shmini
[i.e. Vayikra 9:1-2]. Carefully note Rashi's explanation
why
Aharon must bring specifically an egel for a chatat on
this
day.
Compare his peirush to Chizkuni's (on 9:2).
Is this the same peirush or different? Read
carefully!
According to Rashi, is the egel that Aharon must bring to
atone for chet ha-egel or to 'make a public statement'?
Explain.
4. Review 29:42, noting the word (and meaning of)
"l'doroteichem". Then see the Ibn Ezra on this pasuk,
where
he claims that the korbanot were only offered at Har
Sinai,
but stopped immediately afterwards (for the next forty
years)
until Bnei Yisrael arrived in Israel.
See if you can follow the logic and proofs [sources]
for
this rather amazing Ibn Ezra, noting how he relates to
several
very 'realistic' considerations!
be-hatzlacha,
menachem
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