[Par-reg] for Parshat Behar - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Sun May 8 08:39:31 EDT 2011
**********************************************************
***
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
**********************************************************
***
PARSHAT BEHAR
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
THIS LAND IS 'HIS' LAND
1. To the best of your recollection, (according to
Chumash)
to whom does Eretz Yisrael 'belong' - i.e. to Am Yisrael
or to
God? [Explain this question (and its implications)
before
you answer it!]
2. In Parshat Behar, we find a pasuk that may provide an
answer - review Vayikra 25:23, noting its context. In
your
opinion, why (and how) does this statement form an
appropriate
conclusion for the laws of 'shmitta' & 'yovel' (in
25:1-22)?
Is this statement of 'ki li kol ha-aretz'
thematically
congruent with God's numerous promises to Eretz Yisrael to
Avraham Avinu in Breishit 12:7, 15:18, 17:7-8; etc, and to
Bnei Yisrael in Shmot 6:8 & 19:5-6? Relate as well to
Vayikra
25:38 & 25:55!
In your answer, relate to the purpose of God's choice
of
Avraham Avinu and His promise of Eretz Yisrael to the
Avot.
[Note for example Breishit 12:1-3, 18:17-19, 26:1-5 and
Yaakov's 'neder' in 28:13-22. [Note as well Yeshayahu
42:5-
6.]
3. Review Yirmiyahu 27:1-6 (and preferably the entire
chapter), where the navi describes why God has allowed the
Babylonians the right to concur the Land. Relate this
chapter
(especially 27:5-6) to the above questions.
Relate this as well to the 'tochacha' in Vayikra
chapter
26, especially 26:3-6 in contrast to 26:27-33.
4. Finally, carefully review the very first Rashi in
Chumash
("amar R. Yitzchak" on Breishit 1:1), noting how Rashi
relates
to the above question (and the purpose of Sefer Breishit).
Be
sure to pay carefully attention to how that Midrash
alludes to
Yirmiyahu 27:5, in both its choice words and theme! Be
sure
that you can explain why.
Note as well how that Rashi relates to Tehillim
111:10
and to the context of that psalm.
BIBLICAL ECONOMICS
1. As you study the laws of shmitta and yovel in Vayikra
chapter 25, attempt to extrapolate what type of economic
system these laws create.
In terms of modern day 'macro economic systems',
would
you consider these laws more similar to 'capitalism' or to
'communism'?
What are the positive and negative aspects of this
system, where land can only be 'borrowed' for up to 49
years,
but can never be sold?
How does the Torah relate to certain potential negative
aspects of this system, such as those explained in
25:14-17
and 25:20-23?
2. In chapter 25, note how the laws of shmitta (25:1-24)
are
immediately followed by various related cases in 25:25-55.
First, note how each case is a 'parshia' (see
25:25,29,35,39,47). Be sure you can identify the specific
situation of each case.
Then attempt to identify the logic in the progression
from one case to the next. [When you finish (or give up)
see
Rashi on 26:1!]
3. Review these laws once again, noting the blend between
the
'technical' economic (and judicial) laws and moral
imperatives. Attempt to relate this phenomenon to the
reason
for why the Torah may have preferred to place these laws
in
Sefer Vayikra.
In what manner are these laws similar to certain laws
that are found in Parshat Kedoshim?
Note as well how these laws relate to the 'header' of
the
second half of Sefer Vayikra in 18:1-5 (and 18:24-28), as
discussed in our shiur on Parshat Acharei Mot.
Finally, note how 25:38 and 25:55 form respective
'finale
psukim' for the 'parshiot' of 25:25-37 and 25:39-54.
Study these 'finale' psukim' and attempt to relate the
emphasis of each 'finale' to the content of the laws in
each
unit.
4. Review Devarim chapter 15:, noting how that chapter
also
begins with laws concerning the shmitta year, followed by
a
set of several related laws that deal with how to help
others
in 'economic crisis'.
How is the overall structure of that chapter similar
to
chapter 25 in Sefer Vayikra?
In what manner are the laws re: shmitta in Devarim
different than the laws in Vayikra, and in what manner are
they similar? Attempt to relate these differences to the
purpose [/theme] of each book?
Compare as well the laws of shabbat, and their
purpose in
Vayikra 23:1-4 to the laws of shabbat in Devarim 5:10-16!
Can
you identify a certain similarity? If so, attempt to
explain
why.
SHMITTA & SEVEN
1. In addition to the shmitta cycle, where else in Sefer
Vayikra do we find cycles of seven? Are any of these
cycles
of seven followed by something special?
Relate to chapters 8-> 9, 12->15, and especially
chapter
23 (and the laws of Shavu'ot and Sukkot). In what manner
are
any of those laws similar to the laws of shmitta and
yovel?
Do any of these laws relate to 'nature'?
2. Where is the first time in Chumash where we find that
the
number 'seven' is significant?
Can this help explain why specifically the mitzva of
shmitta relates to the number seven? Relate to Breishit
1:1-
2:3, and the purpose of Torah's presentation of the story
of
God's Creation.
In what manner are the laws of shmitta similar to the
commandment to keep Shabbat.
[See also Ramban on 25:2 for a more 'kabbalistic'
approach.]
=====
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
1. Can you identify any thematic connection between the
topic
of shmitta and yovel in Parshat Behar and any of the
topics
discussed in Parshat Emor or anywhere else in Sefer
Vayikra?
In other words, can you explain why the laws in Parshat
Behar
are recorded in Sefer Vayikra?
2. Review 25:1, noting how it forms a 'header' for this
set
of laws. and explains when and where these laws were
given.
Based on this 'header', would you expect for the laws in
Parshat Behar to be thematically related to the previous
section of laws in Parshat Emor, or to any other topic in
Sefer Vayikra?
When (and from where) were the previous sections of
laws
in Sefer Vayikra given? [Relate to Vayikra 1:1 and
7:37-38.]
3. Quickly review chapter 26, simply to identify its
primary
topic, i.e. the "tochacha" [rebuke]. In what manner does
the
"tochacha" in chapter 26 relate to the laws in chapter 25?
In
what manner does it relate to the other laws in Sefer
Vayikra?
Based on the 'header' in 25:1 [pay attention to the new
'dibbur' that begins, noting where it ends], be sure that
you
understand why chapters 25 & 26 form a unit. Can you
identify any thematic connections between chapter 25 and
26.
Be sure that you can explain the final pasuk of chapter
26.
4. Based on 26:34-35, explain why the 'tochacha' in
chapter
26 follows the laws of shmitta in chapters 25. Attempt to
relate this as well to the theme of the second half of
Sefer
Vayikra (i.e. relate to the unit that begins with chapter
18,
noting especially 18:24-30!
Based on our shiur on the two halves of Sefer Vayikra
(see TSC shiur on Parshat Acharei Mot), can you explain
why
the tochacha forms an appropriate conclusion to the second
half of Sefer Vayikra? [Be sure to relate to 18:25-28.]
5. Returning now to Parshat Emor, do you think that the
laws
recorded in chapter 24 (i.e. 24:1-9) 'belong' in Sefer
Vayikra?
Explain why they do or why they don't. [Relate to Shmot
25:23-40 & 27:20-21.]
Similarly, would you say that the story (and its
subsequent
laws) in 24:10-23 belong in Sefer Vayikra?
If any of these topics do not 'belong' in Sefer
Vayikra,
where in Chumash would you say that each of these parshiot
(in
chapter 24) do 'belong'?
6. Based on its header (see 25:1/ compare with 1:1), does
Parshat Behar 'belong' in Sefer Vayikra or in Sefer Shmot?
Based on its content, in what sefer does it belong?
Relate to Shmot 23:9-12. [See also commentaries of
Chizkuni on Shmot 24:7 and Ibn Ezra on 25:1.]
7. How does 26:1-2 thematically connect to either chapter
25,
which precedes it, or to chapter 26, which follows?
In your opinion, why do you think that a new chapter
begins two psukim before the end of Parshat Behar? [Note
the
parshiot divisions as well and how they relate to the
chapter
divisions! In your opinion, which division makes more
sense?]
Would you consider these laws in 26:1-2 new or
'repeats'?
If they are repeats, where in Chumash were they first
mentioned? [Relate to both Sefer Shmot and Sefer
Vayikra.]
Why do you think that they are being repeated at this
point?
8. Based on your answers to the above questions, you
should
have found several topics towards the end of Sefer Vayikra
that appear to 'belong' in Sefer Shmot; make a list of
those
topics, noting next to each one where in Chumash they do
belong!
As you study your list, see if you can identify a
pattern? If so, can you offer an explanation for this
pattern?
PART III - PARSHANUT
1. The opening pasuk of Parshat Behar tells us that these
mitzvot were given on Har Sinai.
Let's say this parsha began like most other parshiot
with
simply 'va-yedaber Hashem el Moshe leimor' without
mentioning
Har Sinai. If so, then from where would we have thought
that
these mitzvot were given? [on Har Sinai?, the ohel
mo'ed?,
somewhere else?]
Up until this point, where have the other mitzvot
recorded in Sefer Vayikra been given from?
[Relate to Vayikra 1:1; 7:37-38; and 16:1.]
2. Is this the first time in the Torah that we find
details
about the laws of shmitta? If not, where else did we
learn
about it?
Relate to Shmot 23:11-12, and its context.
What is the nature of the other mitzvot recorded in
Shmot
chapter 23? (i.e. the unit Shmot 20:19->23:19)]
Where and when were those mitzvot given?
How does this relate to the first pasuk in Behar?
3. Now, see the Midrash quoted by Rashi on the first
pasuk in
Parshat Behar ["ma inyan shmitta etzel Har Sinai"].
What basic assumption does this Midrash make which
leads
to this question? What is that assumption based on?
How does Rashi explain the answer of the Midrash to
this
question? How does Ramban explain that Midrash?
[Can you explain why they argue.]
Can you suggest a more simple answer to the question
raised by the Midrash?
4. Now, see Ibn Ezra. Why does he immediately say 'ein
mukdam u-me'uchar...'? Is he not bothered by the question
raised by Rashi?
How would he answer that question based on his
peirush?
How does he explain why this parsha is 'out of
place'?
See also Rashbam; would you consider this a similar
approach?
5. Next, see Chizkuni.
Is his basic approach the same as Ibn Ezra or
different?
How does he explain why this parsha is 'out of
place'?
How is this different from Ibn Ezra's
explanation?
6. Now, see Seforno.
Does he explain like Rashi or like Ibn Ezra?
How does he explain why this Parsha is 'out of
place'?
7. See Ramban once again, note how first he explains what
he
understands as 'pshat' of the Midrash quoted by Rashi
(arguing
with Rashi's own explanation of that Midrash)..
Continue this Ramban until he begins 'lefi da'ati' -
['according to my opinion...']. Note how here he begins
his
own explanation of this pasuk!
Even though just about all of the other mefarshim
understand that this parsha is a classic case of 'ein
mukdam u-
me'uchar' - Ramban 'gallantly' defends his position that
Chumash progresses in chronological order. Read this
Ramban
carefully, and note how he beautifully explains the
chronological order of the entire Sefer! Note also how he
relates the laws of shmitta and especially the tochacha to
the
second Luchot! [Relate this to our shiur on the 13
Midot.]
Even though this Ramban is very lengthy, it is very
worthwhile - both to help you understand Sefer Vayikra and
to
appreciate Ramban's approach and methodology. Note how he
provides a comprehensive explanation for the progression
of
most all of the parshiot is Sefer Vayikra.
[As you read this Ramban, note how 'loyal' he remains
to
his opinion of 'yeish mukdam u-me'uchar ba-Torah'.]
be-hatzlacha,
menachem
-------------- next part --------------
A non-text attachment was scrubbed...
Name: bharq.pdf
Type: application/pdf
Size: 32808 bytes
Desc: not available
Url : http://mail.atlchai.org/pipermail/par-reg/attachments/20110508/c251e590/attachment-0001.pdf
More information about the Par-reg
mailing list