[Par-reg] Kedoshim - questions for self study

Sun Apr 17 09:43:07 EDT 2011

**********************************************************
***

     THE TANACH STUDY CENTER [http://www.tanach.org]

          In Memory of Rabbi Abraham Leibtag

     Shiurim in Chumash & Navi by Menachem Leibtag

**********************************************************
***

             PARSHAT KEDOSHIM

PART I - QUESTIONS FOR THE 'SHABBOS TABLE'

'TALKING REVENGE' & 'HOLINESS'

1.  Review 19:18, noting how it discusses a very important

mitzva of "lo tikom" (which unfortunately is often

overlooked).  As you study the first half of 19:18 (not to

mention the second half), be sure to see Rashi's
commentary

(and Ramban's) re: the meaning of both phrases: 'lo tikom'
and

've-lo titor'.

     According to Rashi's interpretation of what these
phrases

imply, isn't it rather amazing that this type of behavior
-

which most of us would consider 'normal' (or even
'expected')

- is actually an 'issur de-oraita' [a Torah prohibition]!

  Can you explain why the Torah forbids this type of
behavior?

Also, how does it relate to being "kadosh" (holiness),
which

is the primary topic of this unit of mitzvot?

  In your opinion, why do you think that there are so many

people (and unfortunately sometimes even rabbis) who arre
not

familiar with this law?   [And why is it that many people
who

do know these laws have trouble observing them?]

2.  Based on the above question, attempt to explain how
19:18

thematically relates to 19:14-17.

     Then, note the sudden change of topic in 19:19, and

especially its 'header' [that introduces the laws in the
next

set of psukim).  Can you explain the thematic nature of
this

transition?

     Finally, review the finale of this chapter, i.e.
19:33-

36.  Use these psukim [and their finale (i.e. 19:36)] to

explain how this can explain the transition from 19:18-19.

SHABBAT & the MIKDASH

3.  Review 19:30, noting the connection between the
mikdash

and Shabbat.  Where else in Chumash do we find a similar

thematic connection between Shabbat & the mikdash /
mishkan?

          [If you give up, see Shmot 31:12-16 and 35:1-4.]

     Can you explain why this pasuk is located
specifically at

this point in Parshat Kedoshim?

     [Relate to "kedushat zman" vs. "kedushat makom".]

  If you have ample time, note as well the various

  commentaries on 19:30, noting how each one takes a
slightly

  different angle.

WHY THE REPEAT?

4.  Note how the commandment 'lo ta'aseh avel ba-mishpat'
is

stated twice in chapter 19 (see 19:15 & 19:35).  Read each
of

these psukim carefully, noting their context; and attempt
to

ascertain whether this is simply a repeat of the same law,
or

if each commandment relates to a different type of
situation.

     Then, see Rashi on 19:35, noting the way he explains
how

each commandment in unique.

  See the interpretation of Ibn Ezra as well.

THE TEN COMMANDMENTS IN PARSHAT KEDOSHIM

                    [for shiur #1 this week]

1.  Many commentators have noted that one can find an
example

of each of the Ten Commandments (or a very similar mitzva)
in

the opening psukim of Parshat Vayikra.

     Before seeing the commentaries inside, carefully
review

chapter 19 and attempt to find these parallels on your
own.

     When you finish, record your answers so that later
on,

you can compare your conclusions to those of the various

commentators.

2.  Review your conclusions once again, this time
organizing

them as follows:

     a) Commandments that have an obvious parallel.

    [for example - 'honoring parents' / see 19:3]

  b) Commandments that have only a tangential parallel

  c) Commandments that appear to have no parallel

  Considering that there are so many Commandments that
have

parallels, can  you explain why the commentators are so
eager

to find parallels for all of the ten commandments?

  Can you explain why only some of the parallels are
obvious,

why others or only 'alluded' to?

3.  For the Commandments that you did find parallels for,
note

their order within Parshat Kedoshim.  How does that order

relate to their order in the original Ten Commandments?

     Note as well the phrases 'Ani Hashem' and 'Ani Hashem

Elokeichem' that repeat themselves so often in this
section,

and note especially where we find each phrase.  Does this

appear to be random, or organized?  If you find some type
of

'organization' - attempt to explain its logic.

  Relate these two phrases and where they appear to the
Ten

Commandments that the psukim that precede each phrase

corresponds to.

4.  Now, let's see how the commentators related to these

parallels.

  First see the Chizkuni on 19:2, and make a list of all
of

his conclusions.  Did your list match his?  Can you
explain

the differences (if there are any)?

  Next, see Ramban on 19:4 (towards the end), where he too

finds all of the Ten Commandments in this parsha.

     Finally, see also the Ibn Ezra on 19:2 ('ki
kadosh...')!

     Using your list, make note in regard to which

Commandments everyone agrees (on the parallel), and on
which

we find differences of opinion.

  Based on your own attempt to identify these parallels,

attempt to explain why.

5.  Even though these mitzvot are similar to the Ten

Commandments, they are not identical.  There are also many

examples of additional mitzvot.  Try to define the manner
in

which the mitzvot in Kedoshim are different than the
dibrot

(i.e. are they more strict or lenient etc.), even though
they

may also be 'parallel'.

     Is this difference significant?  Can you relate it to
the

title of the Parsha - 'Kedoshim tihiyu'?

6.  Review the first 18 psukim of chapter 19 once again,
this

time noting how often the phrase ANI HASHEM is repeated.
Is

there a pattern to this repetition?

     Note when it states ANI HASHEM and ANI HASHEM
ELOKEICHEM.

Does this also fit into a pattern?

     Does this pattern relate in any way to the division
of

the DIBROT into 'two halves'?

     How does this observation relate to the parallels
that

you found between the DIBROT and the mitzvot in chapter
19?

[See questions #1 & #2 above.]

     Which mitzva in Parshat Kedoshim seems to 'ruin' this

pattern?  Can you explain why?

7.  Review 19:5-10.  Based on the pattern set by "ani
Hashem

Elokeichem", can you explain why this set of psukim could
be

considered a 'sub-unit'?  Are these psukim connected in
any

manner to the Ten Commandments, or did you list them in
any of

your parallels?

     In you opinion, what is the connection between 19:5-8
and

19:9-10?  How do either of these mitzvot relate to the
other

mitzvot in chapter 19?

8.  Review Shmot 20:19-23, noting how these psukim are the

first mitzvot that Bnei Yisrael receive after the Ten

Commandments.  Can you find a parallel between these
mitzvot

and the DIBROT as well?  Then, continue reading into
chapter

21 [Parshat Mishpatim] and see if this pattern continues.

Relate these parallels to your answers to the above
questions.

    [See also the TSC shiur on Parshat Mishpatim.]

=========

PART TWO - QUESTIONS FOR PREPARATION

          for SHIUR #2

- The Header: "KOL ADAT BNEI YISRAEL"

1.  In what manner is the header of Parshat Kedoshim
(19:1-2)

different than the standard header introducing a parsha of

mitzvot that is usually found in Chumash?

     Does Rashi comment on this?

     If so, what is his comment?  How does it explain the

reason for this difference?

2.  Where else in Chumash do we find a parsha of mitzvot
that

also includes the header of "KOL ADAT BNEI YISRAEL"?

     Does it relate in any way to Parshat Kedoshim?

          [If you give up, try Shmot 12:1-3, and 35:1]

     Do any of these sources help you better understand
the

Rashi referred to above/ 19:2 - "daber...melamed
she-ne'emar

be-hakhel..."?

     See also Vayikra 8:3-5!

3.  What does the word 'eida' mean?  What is the Hebrew

'shoresh' of this word?

     Can you relate this shoresh to the reason why this
parsha

was given to the entire eida?

4.  In what context do Bnei Yisrael serve as 'eidim'

[witnesses?] when they fulfill the commandments of
KEDOSHIM

TIHIYU?

     See Seforno on 19:2, and relate his commentary to
your

answer?

5.  See also Chizkuni on 19:2, and compare his peirush to
that

of Rashi on 19:2 [in regard to 'daber el kol adat Bnei

Yisrael'].  In what way is Chizkuni similar, and in what
way

is his statement different from Rashi's?  Attempt to
explain

why.

=======

for SHIUR #3

THE REPETITION OF THE 'ARAYOT'

1.  Even though the 'arayot' [forbidden marital
relationships]

were already detailed in chapter 18, most all of them are

repeated again in chapter 20.  After verifying this point,

attempt to determine in what manner their presentation is

chapter 20 is different.  At this point, relate only to
the

laws of the arayot themselves in 20:10-21 AND to the laws
that

'surround' them in 20:1-9 and 20:22-27.

     Can you suggest a reason for this repetition of the
same

set of laws twice?  In your answer, relate as well to the

placement of chapter 19 in between them.

2.  Next, carefully review the psukim that surround these

arayot (in 20:10-21), i.e. to 20:1-9 and 20:22-27.
Attempt to

understand (and explain) the internal 'structure' of
chapter

20.

     Then, compare this structure to the internal
structure in

chapter 18, where we also find psukim that 'surround' the

arayot, i.e. to 18:1-5 and 18:24-30 that surround 18:6-23.

     In what manner is this structure similar to the
pattern

in chapter 20?  In what manner is it different?

3.  What specific laws does chapter 20 contain that were
not

found in chapter 18?  What 'general' statements are found
in

both chapters, and what is their importance?

4.  In regard to the structure of chapter 20, what is

especially difficult about its final pasuk (i.e. 20:27)?
In

your opinion, why is this pasuk 'out of place' and where
in

this chapter does it belong?

5.  If you are familiar with 'chiastic structures', see if
you

can find one within chapter 20.  Use this (and your answer
to

question #1) to explain the final pasuk of chapter 20.

     Be sure to compare the overall structure of chapter
20 to

that of chapter 18.  Attempt to explain the nature of this

parallel.

     How does the topic of chapter 19 [i.e. kedoshim
tihiyu]

relate to one of the levels of the chiastic structure
found in

chapter 20?

6.  For those of you familiar with the sugya in the Gemara
of

"ein onshin ela im kein mazhirin" [there is no punishment
(by

Bet Din) unless first this is a warning], relate this

principle to the above question!

=======

PART III - PARSHANUT

PARSHAT KEDOSHIM AS PART OF SEFER VAYIKRA

1.  See Ramban on 19:2.  How does Ramban explain why
Parshat

Kedoshim is recorded in Sefer Vayikra?

     Review Ramban's introduction to Sefer Vayikra (on
1:1).

Relate this to his peirush on 19:2.

2.  Next, see Ibn Ezra on 19:2.  How does he answer this

question?

     How and why are their answers different?

3.  Finally see Seforno on 19:2.  Study it very carefully!

     According to Seforno, why is Parshat Kedoshim in
Sefer

Vayikra?  How does Seforno use this to explain the
progression

of parshiot in Sefer Vayikra?

     In what manner is his approach TOTALLY different than

Ramban's (in regard to this question)?

     Note carefully how Seforno finds not only a thematic

connection between Parshat Kedoshim and the first half of

Sefer Vayikra, but also how he connects this progression
to

primary themes in both Sefer Shmot and Sefer Breishit!

     Explain how, and how this is consistent with
Seforno's

overall [thematic] approach to Parshanut.

     [Relate this as well to his intro. to Chumash!]

THE FLOW OF TOPICS IN CHAPTER 19

4.  See the first Ibn Ezra on Vayikra chapter 19, noting
how

he explains his entire approach to his interpretation of
sets

of mitzvot in the Torah (like chapter 19), and why he
tries to

find a reason for the progression of topic from one
mitzvah to

the next.

     Then, if you have time, review the entire commentary
of

Ibn Ezra on chapter 19, noting how he explains the flow of

topic from one pasuk to the next.  If you have even more
time,

before you see each Ibn Ezra, attempt to suggest a reason

first on your own.

                         be-hatzlacha,

                         menachem