[Par-reg] Parshat Behar - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Tue May 8 00:46:25 EDT 2012
This week’s TSC shiurim are dedicated:
in memory of our dear father Sam H
Ashkenazie -shmeul ben lulu.
haish hakasher ,ve hayashar be"enav, rav
pealim, gomel chasidim.
niftar 24 iyar -- כ"ד אייר
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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 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
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