[Par-reg] Tazria - questions for self study

Sun Mar 27 05:26:01 EDT 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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          for PARSHIOT TAZRIA & METZORA

PART I - QUESTIONS FOR THE 'SHABBOS TABLE'

TUM'A - CAUSE AND EFFECT

  [As Parshiot Tazria / Metzora deal with the laws of
'tum'a',

  a few general questions to 'think about' on this topic:

1.  A very popular translation of the word tum'a is
spiritual

uncleanliness.  Do you agree?  Base your answer on the
various

causes of tum'a described in Vayikra chapters 11, 12, &
13.

     Can you identify any 'physical' reason for tum'a?  If
so,

could this be the only reason?  [Relate to what is
required to

rid oneself from this tum'a.]

     In what manner do the various types of tum'a relate
to

death?  Can you explain why?

2.  Let's say someone is 'tamei' - how does this affect
what

he can or cannot do?  How many of your answers relate in
some

manner to the bet ha-mikdash (or mishkan)?

     Can you explain why?

     Relate to Vayikra 12:4.

3.  [During the time of the Temple], let's say someone was

planning a visit to the bet ha-mikdash - how would these
laws

of tum'a affect his visit?  How would they affect how

'careful' he needs to be already a week before his planned

visit?  How careful must he be on the day of his visit?

[Relate to the causes of 'one-day' tum'a (in chapter 11),
and

'seven-day' tum'a (see Vayikra chapters 12 thru 15).]

     Based on your answer, can you suggest how the laws of

tum'a (i.e. not becoming tamei) may actually enhance the

experience of visiting the bet ha-mikdash?

     [See Seforno on 12:8.]

4.  In regard to the connection between the laws of
"tzaraat"

(in clothing) and the Land of Israel, see Ramban on 14:37.

WHAT'S SPECIAL ABOUT THE NUMBER 'EIGHT'?

               [for shiur on Parshat Tazria]

1.  Both in the beginning of Parshat Shmini and in Parshat

Tazria we find that the number eight (i.e. the eighth day)
is

quite significant.  Can you find a thematic connection
between

these two mitzvot - i.e. between the special events on yom
ha-

shmini in the mishkan and brit mila on the eighth day
after a

child's birth?

2.  Where else in Sefer Vayikra do we find that the
'eighth

day' is significant?  Can you find a connection between
all of

the instances?

  [Be sure to note Vayikra chapter 14, especially
14:10-19,

  Vayikra 22:26-33, and Vayikra 23:33-39.]

3.  Review Breishit 17:1-10 [better known as brit mila].
Does

the Torah explain why brit mila should be performed

specifically on the 'eighth day' (and not earlier or
later)?

Can you suggest any logical (or medical) reason?

     In that narrative of brit mila, i.e. in Breishit
17:3-10

- make special note of the written Name that the Torah
uses to

describe God.  Compare this Name, to the written Name of
God

that the Torah has used up until this point in all of the

prior conversations between God and Avraham Avinu (i.e.
since

chapter 12).

4. Can you explain why specifically the Name Elokim is
used at

brit mila, even though same "Havaya" was consistently used

beforehand?

  Attempt to explain why brit mila is the first time that
we

find shem Elokim speaking to Avraham Avinu - by relating
the

Torah's use of shem Elokim in the story of Creation in
chapter

one!

5.  When earlier in Chumash has the Torah used 'shem
Elokim'

to describe God?  Be sure to relate to Breishit 1:1-2:3
and

9:1-17, and their respective topics!

PART II - QUESTIONS FOR PREPARATION (for weekly shiur)

1.  Using a Tanach Koren, make a brief outline of all of
the

parshiot of mitzvot in Sefer Vayikra, beginning with
chapter

10 (i.e. after the death of Nadav & Avihu) until the end
of

chapter 17.  Be sure to use only a one line summary for
each

parshia.

  [Look at the opening psukim of chapter 18 and explain
why we

  concluded our outline with chapter 17.]

2.  Note the 'tiny' narrative that is implicit in the

introductory pasuk to chapter 16 (i.e. 16:1).  Based on
this

short narrative, where in Sefer Vayikra should this
section of

laws (i.e. 'avodat Yom Kippur') have been recorded?  In
your

answer, relate to the events that transpire in chapter 10.

[Is there any obvious reason why the Torah does not record

these laws until chapter 16?]

3.  Is there a common topic for all of the mitzvot from

chapters 11 thru chapter 17?  [In other words, can you
find

one title for this section of your outline?]

     Can you divide the outline into several
sub-categories?

If so, what are they, and what is the logic of flow from
one

topic to the next?  Based on your outline, how 'accurate'
are

the chapter divisions?

     Re: the flow of topic, see Seforno on 11:2 (rather

amazing!) and Rashi & Ibn Ezra on 12:1.

     See also Ramban in his intro to Sefer Vayikra (before

1:1).

4.  In what manner do the mitzvot (in chapters 11-17)
relate

to:

     the korbanot of yom ha-shmini?

     the death of Nadav & Avihu?

     to the mishkan in general?

     to the overall theme of Sefer Vayikra?

5.  Review these chapters one more time, noting the
headers of

each 'dibbur'.

    [i.e. note 10:8,12; 11:1-2; 12:1-2; 13:1; 14:1,33;
15:1-

    2; 16:1-2; 17:1-2.]

  Can you explain to whom each dibbur is directed, and
why?

    [Note both the opening psukim in each dibbur, as well
as

    the 'closing' psukim of each.]

     In your opinion, when were these mitzvot first given
to

Moshe Rabeinu [and/or Aharon]? -

     On Har Sinai?  If so, during which set of forty days?

     From the ohel mo'ed?  If so, on what day?

    [Answer this question for each dibbur / parshia!]

6.  Review now your 'outline' of Sefer Vayikra from
chapter 1

thru chapter 17.  Can you identify a topic that would
include

all of the subtopics in these 17 chapters? [i.e. a common

theme]

     Attempt to explain the logic of the flow from one
topic

to the next?

7.  Based on your outline, in our opinion what is the
primary

topic of chapter 11 - the laws of kashrut, or the laws of
one-

day tum'a?  Explain your answer.

     Compare Vayikra chapter 11 to Devarim 14:3-21.  What
is

the same, and what is different?  Can you explain why?

Relate as well to Shmot 22:30, and to the concept of
tum'a.

8.  As you review your outline, note the differences
between

'one day' tu'ma and 'seven day' tu'ma.  Can you explain
the

difference between them, and how they relate to one
another?

PART III - PARSHANUT

For shiur on 'The CAUSE of TZARA'AT'

1.  To the best of your recollection, what causes
'tzara'at'

[leprosy]?  Does Sefer Vayikra provide a reason?  If not,
what

is the source of your answer?

     Does Sefer Vayikra give a reason for the cause of any

type of tum'a?  Can you explain why it does or why it
doesn't?

     Have you heard of a reason before?  If so, what it
the

source?

2.  For general background, review two key stories that

discuss someone contracting tzara'at - the story about
Miriam

in Bamidbar 12:1-16, and the story about Uziyahu, King of

Yehuda, in II Divrei Ha-yamim 26:11-22.)

     Based on these two stories, what appears to be the
cause

of tzara'at?

3.  Carefully study Devarim 24:8-9.  In your opinion,
which of

these two psukim makes the primary point, and which pasuk
is

'secondary' (or is the Torah making two unrelated
statements)?

     Based on these psukim, does the Torah 'hint' to a

specific cause of tzara'at?

     How do these psukim relate to Bamidbar 12:1-16?

     In what manner is 24:9 similar to other psukim in
Chumash

that begin with 'zachor'?

     How does the topic of these two psukim relate to
other

topics that are discussed in Parshat Ki Tetzeh?

4.  Now, let's see how the various commentators relate to
this

topic in Sefer Devarim.  To appreciate the various
opinions,

read Devarim 24:8-9 once again and carefully try to
understand

each phrase, and explain how each phrase relates to the
next.

Be sure that you can explain how 24:9 relates to 24:8, and

what the word 'hishamer' implies [i.e. does it imply
something

you must do or something you must not do?]

5.  We'll start with Rashi on 24:8-9.

     Note how Rashi begins by providing a precise
explanation

of what hishamer is referring to [basically that one
should be

careful not be 'his own doctor' when he sees a sign of

leprosy, i.e. hishamer is telling you not to cut off the
sign,

but instead to show it to the kohanim.

     Based on this, how does Rashi understand the second
half

of 24:8?

     Now see Rashi on 24:9.  According to Rashi, how do
these

psukim relate to one another?

     From where does Rashi learn that 'lashon ha-ra'
causes

leprosy?  [As we continue, note how other parshanim answer

this question.]

6.  See now Ramban.  Is his commentary to 24:8 the same as

Rashi's or different?  Explain your answer.

     How does Ramban explain why the laws of tzaarat found
in

Sefer Vayikra are not recorded in Sefer Devarim?

     Now see Ramban on 24:9.  Note how he quotes Rashi and

then offers an alternate opinion [i.e. that zachor implies

something active that one must do!].  How does he prove
his

opinion?

     In your opinion, is Ramban's approach more
methodological

than Rashi's?  How does each commentator explain the

connection from 24:8 to 24:9?

[Note how Ramban considers this pasuk a 'full fledged'

'mitzvat asei', thus arguing with all of the others who

counted the mitzvot before him.  See also Sefer Mitzvot of
the

Rambam, at the end of his list of mitzvot asei, where
Ramban

lists and explains the mitzvot that he feels that Rambam
left

out.  See Ramban's addition #7!  See also Sefer ha-Chinuch

mitzva #584; note that he seems to disagree with Ramban.]

  [Do you think that it is 'worthwhile' for one to be

  'choshesh' for the Ramban's shitta?]

7.  See Ibn Ezra on 24:9.  Note how he is short and to the

point.  Why do you think that Ibn Ezra finds it important
to

support a Midrash from Vayikra Rabba [16:1] from these
psukim

in Sefer Devarim?  How does this relate to Ibn Ezra's
general

approach to Midrashim (in contrast to pshat)?

8.  Now, for a totally different approach - see Rashbam!

     How does he explain hishamer and the connection
between

24:8 and 24:9!!  In your opinion, is Rashbam's explanation

closer to pshat?  What do you think leads Rashbam to his

peirush?

9.  Finally, see Chizkuni. Is his commentary the same as

Rashbam's?  If so, why do you think that he prefers
Rashbam's

commentary to Rashi & Ramban's?

     According to Rashbam & Chizkuni, is there any
connection

between tzara'at and lashon ha-ra?  If so, why don't they

mention it in their peirush to Devarim 24:8-9?

[The answers to this section are discussed in the TSC
shiur on

Parshat Ki Tetzeh / www.tanach.org/dvarim/kitey2.txt.]

                              be-hatzlacha,

                              menachem

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