[Par-reg] Vayikra - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Sun Mar 18 17:15:24 EDT 2012
*********************************************
****************
THE TANACH STUDY CENTER
[http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem
Leibtag
*********************************************
****************
PARSHAT VAYIKRA
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
PARSHIOT & MOSHE RABEINU
1. As you most probably have noticed in your
study of
Chumash, the Torah delimits certain portions
from one another
by the use of 'parshiot' [several spaces that
create a
division]. According to Chazal, these
'parshia' divisions
were given together with the Torah at Har
Sinai.
In regard to the purpose of these 'parshia'
divisions, see
Rashi's commentary on the first pasuk of
Sefer Vayikra [the
section that begins with 'va-yedaber'],
noting how he
discusses their purpose.
Relate this commentary to the underlying
assumption that
we have employed in many of our shiurim, i.e.
it is incumbent
upon the reader of Chumash to contemplate the
thematic
significance in these divisions.
2. In addition to this Rashi, study the
Chizkuni on Shmot
34:32, where he explains how (and why) the
Torah was composed
in given by Moshe to the people of Israel in
the fortieth year
prior to his death. Note how that
explanation enhances the
Rashi discussed in the above question.
KORBAN CHATAT
2. A 'chatat' offering, as described in
detail in chapter 4,
is usually understood as a 'sin offering'.
To the best of
your recollection, for what type of sin is a
person obligated
to bring such an offering? In your answer,
relate to both the
severity of the sin and the sinner's
intention.
Next, review chapter 4 in Sefer Vayikra,
noting how the
opening pasuk in each of its five 'parshiot'
provides the
answer to the above question. Nonetheless,
note how it
remains unclear in regard to the specific
type of
transgressions these 'sin offerings' apply
to. In other
words, what laws does the phrase "m'kol
mitzvot Hashem asher
lo ta'asenu" refer to? [If you have time,
note the various
opinions among the commentators.]
In regard to 'intention', note the meaning
(and context) of
the Hebrew word 'shogeg' as it is used in
4:2, 22, 27, etc.
In your opinion, does shogeg imply that the
act was done:
accidentally; inadvertently; or
unintentionally?
According to any of these possibilities,
why does the
'transgressor' require forgiveness?
How do Chazal interpret "shogeg"? [See
Rashbam, and
Masechet Kritut 1:1.]
See Ramban on 4:2, re: why atonement is
necessary.
3. Review 5:1-13, noting that this unit also
begins with a
certain case, or to be more exact, a certain
set of cases.
How do these 'cases' (as described in 5:1-4)
differ from the
standard case of a korban chatat described in
chapter 4?
Would you consider these cases as shogeg
as well? If
not, how would you define them? Is the word
"shogeg" used in
their description? If not, is any other word
used to explain
the nature of those transgressions?
In your opinion, should the cases
described in 5:1-13 be
considered a korban chatat or a korban asham?
Explain your
answer based on these psukim!
Recall from the "viduy" that we recite
on Yom Kippur, one
of the final lines of the "al chet" include
"al chataaim
sh'anu chayavim aleihem OLEH v'YORED" - for
transgressions
that we are obligated to offer an "oleh
v'yored" offering
(i.e. where the type of offering is a
function one's financial
status). How does that "al chet" relate to
the topics
discussed in 5:1-13?
4. As you review the first parshia of
chapter 5, note that
the transgressor (in any of the cases
described in 5:1-4) has
the option to offer a less expensive korban
(i.e. birds
instead of an animal/ see 5:7-13). In your
opinion, does this
option imply that these transgressions are
less severe (than
the transgressions described in chapter
four), or could this
option be a result of the fact that these
cases are simply
more common?
Note that in the next parshia, we find
that there is even
another option to bring a flour offering
(should the
transgressor be very poor). Relate this as
well to your
answer to the above question.
KORBANOT OLAH & SHLAMIM
5. In Chumash, do we ever find an instance
when a korban olah
was offered (i.e. before Ma'amad Har Sinai /
see 24:5)? If
so, when, where, by whom, and why?
[Note Breishit 8:20 and 12:6-8.]
Was a korban shlamim ever brought before
the events of
Ma'amad Har Sinai? If so, when and why?
If not, why do you think that Ma'amad
Har Sinai was the
first time that we find a korban shlamim?
In your answer, relate to 'who' shares
in the meat of
this korban, and to the covenantal nature of
the events that
took place at Har Sinai.
As you review Vayikra chapter 23, note
that the only
holiday where we find the offering of public
'korban shlamim'
is on Shavuot! Based on the above questions,
can you explain
why?
PART II - QUESTIONS FOR PREPARATION (for
weekly shiur)
Before we begin our questions, a short
reminder of what we
refer to when we use the words: 'Parsha' and
'parshia'.
* Parsha - with a capital 'P' - refers to
Parshat Ha-Shavua.
[or what is also known as the
weekly 'Sedra'.]
* parshia - with a small 'p' refers to the
basic paragraph
type unit that we find in the Sefer Torah.
In Chumash, we
find two types of 'parshiot':
A 'parshia stuma' - a wide space in the
middle of a line;
A 'parshia ptucha' - a wider space until
the end of a
line.
['parshiot' - is the plural form for (more
than one)
'parshia']
A. CHARTING PARSHIOT
We begin our study by introducing a tool
that is very
helpful towards finding structural patterns
and themes in
Chumash.
Borrowing an analogy from the world of
sports, we refer to
this methodology as the 'tournament' method,
because the chart
that you finish will look somewhat like the
results of an
elimination tournament match (i.e. when lots
of teams who play
against one another, and you end up
quarter-finals, and
semifinals and finally with one winner).
In our case, the 'contestants' are each
'parshia' within
any given unit within the Sefer, and the
'winner' is simply
the primary topic that emerges as the theme
of that unit. [It
may sound a bit complicated, but it really
very easy (once you
catch on).]
It is a wonderful tool that helps the
student understand the
progression of parshiot, and follow how
Chumash develops its
most basic themes.
Here's how it works, and remember, no
shortcuts.
1. Take a blank piece of paper (line or
unlined), and along
the left margin, draw a set of short lines
(like an inch or
two long), single spaced, one on top of
another. [In other
words, make a vertical list of short blank
lines.]
Your list should look something like
this:
_______
_______
_______
_______ etc.
2. The first unit that we will study is
Parshat Vayikra, i.e.
chapters one through five of Sefer Vayikra.
Quickly glance
over this section, noting that it contains
approx. twenty
individual parshiot (so your list will need
to start with
about 20 blank lines).
Now comes the hard (or 'thinking') part.
3. Starting from chapter one, briefly review
each parshia,
and attempt to summarize its primary topic in
two words or
less. In other words, keep the 'topic name'
concise (even
though it may not be 100% precise). However,
make sure that
your definition is unique enough to
differentiate it from the
topic of the next parshia.
For example, a 'topic name' for the
first parshia such as
korban would be too general, while titles
like shchita or
kohanim would not be nearly precise enough.
Remember, only one line for each parshia;
and as short a
summary phrase as possible!
It is recommended that you use a pencil,
since you'll
probably find yourself 'changing your mind'
quite often. If
you have trouble defining a single topic,
then just leave a
question mark, you can always return to that
parshia at a
later time.]
4. Once you have finished your list for the
entire unit (i.e.
chapters one thru five), attempt to group
together any group
of lines that share an obvious common topic.
[For example,
the three types of korban ola that you find
in the three
parshiot of chapter one would easily group
together under the
more general category of korban ola.]
As you proceed down the list, attempt to
identify the
most basic common topics, grouping these
parshiot together
with a sideways 'v' type symbol. Your list
should look
something like this:
_______ \
_______ \_____
_______ /
_______ /
_______ \______
_______ /
_______ ______ etc.]
[Sometimes, certain parshiot may not group,
and if a parshia
stands alone, just leave it that way,
simply moving that
line out one more level to line up with the
others.]
5. By identifying these common topics, you
have basically
created a 'shorter' second list. The next
step is simple, as
we simply repeat this process over and over
again, until we
are left with only one line (the 'winner'),
i.e. the primary
topic for this entire unit.
By doing so, you have basically created
an outline for
these five chapters. (Your outline should
contain at least
about four levels.)
When you review your conclusions, be sure
that you can give
a clear title for each level of the outline,
and then a
general title for the entire outline, which
(by default)
should be the primary topic of Parshat
Vayikra.
As you will notice, Parshat Vayikra is very
organized, so
this method works very nicely for this unit.
B. FINDING TEXTUAL PATTERNS IN THE OUTLINE
1. Once you complete your outline, scan the
entire unit once
again, and note each time that a new 'dibbur'
begins [i.e.
when ever you find a "va-yomer Hashem el
Moshe..." or
similar].
Make note of those positions on your
outline.
Does each dibbur correspond to a certain
level of your
outline?
Try to explain where it does correspond
and where it
doesn't.
2. Next, review the entire Parsha once
again, this time
making note of where each chapter begins.
[Remember that the
division of the Bible into chapters in not a
Jewish tradition,
while the parshiot are.] How does the
division into chapters
correlate with your outline, and the division
into dibbur's?
Can you explain why?
Can you explain the reason for the two
instances where it
is slightly different? [Relate to the
difference between an
asham and a chatat.]
3. Based on your outline, attempt to define
the overriding
principle that guides the order of the
parshiot in Parshat
Vayikra.
Is that principle the same or different
for each category
of korbanot? Can your explain how and why?
4. Finally, scan the entire Parsha one last
time, this time
making note of the following two key phrases:
1) "...isheh reiach nichoach
la-Hashem"
2) "...ve-chiper alav ha-kohen ...
ve-nislach lo."
a. Relate your findings to your
outline.
b. Which two general categories of
korbanot do these two
phrases relate to? Can you explain why?
Did your outline recognize this division
into two general
categories of korbanot that an individual can
offer?
Be sure that you understand how this
division into two
basic sections explains the internal order of
each subsection.
5. Attempt to relate these two phrases
["ishe reiach nichoach
la-Hashem" and "ve-chiper alav ha-kohen ...
ve-nislach lo"]
to the thematic connection between the
mishkan, Ma'amad Har
Sinai and chet ha-egel.
Relate to 24:5-11 and 32:20, 34:9.
Relate also to 23:17 and 34:23.
C. THEMATIC CONSIDERATIONS
6. Based on your outline, should the 'korban
mincha' be
considered a separate category or a
sub-category of ola?
Relate to both the structure of the
parshiot, as well as
their content. Relate also to parshiot
ptuchot and stumot.
7. As you most probably have noticed by now,
the first three
chapters of Parshat Vayikra form a distinct
unit (as they are
all included in one dibbur), and they
describe the various
types of korbanot nedava [free-will
offerings] that an
individual may offer. Be sure that you have
identified the
three basic categories of ola, mincha, &
shlamim, and what is
unique about each.
Explain why the korban mincha could be
considered a
subcategory of the ola offering.
With this in mind, recall the last time
(recorded in
Chumash) when Bnei Yisrael offered olot &
shlamim. [If you
need help - try Shmot 24:5 & 32:6.]
In your opinion, is there a thematic
connection between
those two instances and this first dibbur
given to Moshe from
the ohel moed? [Relate (as usual) to Ramban
on Shmot 25:1.]
8. Based on your answers to the above
questions, can you
suggest a reason why Sefer Vayikra begins
specifically with
the laws of korban nedava?
Relate to 1:1-2. and last week's shiur
on Parshat
Pekudei.
9. What is the three letter "shoresh" [root]
of the Hebrew
word "korban"? What is the simple meaning of
that "shoresh"
in Hebrew? How does this relate to the word
"korban"- an
offering?
Relate this to the purpose of korbanot
and man's
relationship with God, as well as to your
conclusions
concerning the outline.
10. Recall from chapter three that we find
three categories
of shlamim:
'bakar' (cattle),
'kvasim' (lambs), and
'izim' (goats)
Recall as well from chapter one, the three
categories of olot:
bakar (cattle),
tzon (sheep), and
'of' (birds).
In your opinion, why do you think the option
to offer 'birds'
exists only for the ola offering, but not for
the shlamim?
[Relate to who 'eats' each korban (and
why).
[See Rashi
3:1.]
Note that the Hebrew word tzon [sheep]
refers to both
kvasim and izim (lambs and goats). With this
in mind, attempt
to explain why we find two parshiot (and
hence categories) for
tzon in regard to the shlamim, but only one
parshia for the
ola option for tzon. [See Rashi on 3:7!]
11. Read 5:1-13 carefully. How did you
define this section
on your outline? Chazal refer to this korban
as an 'oleh ve-
yored'. Can you explain why? [Do you
remember this name from
the 'vidui' that we say on Yom Kippur?]
In your opinion, would you consider this
korban a chatat
or an asham? In your answer, relate to both
5:5-6 and 5:9.
Relate to the type of animal offered
(for the rich
person) in comparison to the standard animal
offered for
either a chatat or an asham.
12. Review 5:14-26, noting the cases when a
person brings an
asham. In your opinion, how are these cases
different than
the cases of the oleh ve-yored.
Can you define a general difference
between the cases for
when one must bring a chatat and the cases
(or at least most
of the cases) when one must bring an asham?
In your answer, relate to the intention of
the transgressor,
against who the transgression was made, and
the severity of
the sin.
=======
PART III - PARSHANUT
RAMBAN'S INTRODUCTION TO SEFER VAYIKRA
1. Carefully study Ramban's introduction to
Sefer Vayikra.
How does Ramban explain the connection
(and flow) from
Sefer Shmot to Sefer Vayikra? [Relate this
to his peirush to
Shmot 25:1, as well as to his introduction to
Sefer Shmot.]
How does this relate to Ramban's
understanding of the
Shchina on Har Sinai and the events at chet
ha-egel?
How does Ramban explain the progression
of topics within
Sefer Vayikra? Does he suggest a general
theme for the sefer?
If so, what is it?
How does Ramban explain why there are
mitzvot in Sefer
Vayikra that are not directly related to the
mishkan?
[Note how Ramban focuses on the need for Am
Yisrael to
perform mitzvot in order to 'keep' the
Shchina from
'leaving', and how this explains the
'non-mishkan' related
mitzvot in Sefer Vayikra.]
2. In your opinion, does Ramban assume that
the mitzvot of
Sefer Vayikra follow in the chronological
order by which they
were first given to Moshe? Relate this to
Ramban's shitta of
'yesh mukdam u-me'uchar'? [If you have time,
see Ramban on
Vayikra 25:1, i.e the second of half of that
lengthy Ramban
where he explains his own opinion of why
Parshat Behar that
was given at Har Sinai was recorded in Sefer
Vayikra!]
3. Reread the last five psukim of Sefer
Shmot, especially
40:34-35 in relation to Vayikra 1:1, based on
their parallel
to Shmot 24:15-17. [See last week's shiur on
Pekudei as
well.]
With this parallel in mind, see Rashi,
Ramban, Rashbam,
Ibn Ezra, Chizkuni, and Seforno on 1:1.
[that should keep you
busy.]
On what points do they all agree, and on
what point do
they disagree? [Note according to each
where Moshe is
standing when Hashem speaks to him. Is it:
a) in the kodesh kodashim itself;
b) in the kodesh, outside the
parochet;
c) in the chatzer, outside the
ohel mo'ed?
[In your answer, relate to Shmot 25:21-22 and
Bamidbar 7:89!]
Why does Seforno bring down the pasuk
from Melachim 8:11?
Why does Rashi claim that this type of
'calling' actually took
place every time that God spoke to Moshe?
Does Ramban disagree (according to
pshat)? If so, why?
See end of Ramban to 1:1. Why does he
compare this pasuk
to Shmot 24:1, and relate this topic once
again to Ma'amad Har
Sinai? Why does Ramban refer to this as 'al
derech ha-emet'?
ME'ILAH & ASHAM
4. Note the case in 5:20-22 when one brings
an asham. Is
this for a transgression against God or
against his fellow
man?
With this in mind, what is the meaning
of "u'ma'la ma'al
b-Hashem" in 5:21? What transgression was
done against God?
See Rashi on 5:21. How does his peirush
relate to this
question?
IF OR WHEN?
5. Review 2:14, noting its context in
relation to the parshiot
that preceded it that discuss how one can
offer various types
of a voluntary "korban mincha".
Then, note the Hebrew word "im" at the
beginning of 2:14.
Did you understand that word as 'if' or
'when'? In your
answer, relate to the commandment to bring
one's first fruits
as detailed in Devarim 26:1-3.
Then, see Rashi (and Rashbam), noting
how they interpret
this word, and why.
In contrast, see Ibn Ezra - be sure that
you understand why
he disagrees. Note the careful attention
that Ibn Ezra pays
to how this pasuk is worded!
Finally, see Ramban, noting how he first
quotes both
possibilities, and then how he offers his own
third
interpretation - relating to 'when' Bnei
Yisrael will enter
the land. Relate this to Devarim 26:1. Note
how this
interpretation is rather ingenious!
be-hatzlacha,
menachem
-------------- next part --------------
A non-text attachment was scrubbed...
Name: vayikq.pdf
Type: application/pdf
Size: 37320 bytes
Desc: not available
Url : http://mail.atlchai.org/pipermail/par-reg/attachments/20120318/8a8fffdd/attachment-0001.pdf
More information about the Par-reg
mailing list