[Par-reg] Ekev - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Aug 6 06:51:08 EDT 2012
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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 PARSHAT EKEV
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
DIVINE CHOICE [OR DESTINY]
1. Let say someone asked you: Why did God
choose Am Yisrael?
How would you answer this question?
To the best of your recollection, where
(if anywhere) does Chumash discuss this
question?
Next, review Devarim 7:1-11, noting
especially 7:6-9. Relate these psukim to
your answer to the above question.
In what manner do these psukim relate
to the theme of Sefer Breishit? Be sure that
you can explain the meaning of words
"ha'shavuah" in 7:8, and "brit" 7:9.
2. Review once again 7:6, noting how this
pasuk relates to the opening psukim of Matan
Torah in Shmot 19:3-6, i.e. where God
proposes a covenant to the people of Israel!
Based on that proposal, and your answer
to the above question, attempt to explain the
connection between "brit avot" [God's
covenant with the forefathers] and "brit
Sinai".
In your answer, relate to Breishit 12:1-3
AND its thematic connection with Breishit
18:17-19.
3. Next, review Devarim 4:5-8. In your
opinion, do these psukim contradict the theme
in chapter 7, modify them, or complement
them?
4. Finally, compare 7:6-9 with Devarim 9:4-7.
In what manner might these psukim cause you
to modify your answer to the above questions?
Based on the context of chapter 9 (i.e.
the story of chet ha'egel), can you explain
why these psukim present a more 'negative'
perspective of God's relationship with Am
Yisrael?
How does it explain why Am Yisrael
remains God's 'chosen nation', even though
they may sin.
BETWEEN MISHPATIM & EKEV
5. Review Shmot 23:20-33, noting its content
and how these commandments (and promises)
were first given to Bnei Yisrael at Har
Sinai, immediately after the Ten Commandments
(and before the events of "chet ha'egel").
Then, carefully review Devarim chapter seven,
noting the numerous parallels (both textual &
thematic).
Can you suggest a reason for these
parallels? Relate to WHEN these mitzvot that
Moshe teaches Bnei Yisrael were first given
to him (see Devarim 5:20-28). Relate as well
to when Bnei Yisrael were originally supposed
to enter the land of Israel.
Based on this parallel, attempt to
explain the logic behind the progression of
topics in Devarim chapters seven and eight.
MIDOT HA'RACHAMIM (A FLASHBACK)
1. Carefully review 9:25-29. In your
opinion, is this simply a review of Moshe's
request that God invoke His "midot
ha'rachamim" after the incident of "chet
ha'egel" [the Golden Calf], or can you
identity a theme from "chet ha'meraglim" as
well? Support your answer by comparing these
psukim with Shmot chapter 34:1-9 AND with
Bamidbar 14:11-25.
Based on the context of chapter 9, can
you explain why these psukim may relate to
both of these incidents? In your answer,
relate to how 9:6-7 introduces a topic that
is 'closed' by 9:24, and only afterward we
find the "midot ha'rachamim" in 9:25.
2. Did God invoke His "midot ha'rachamim"
only after chet ha'egel or after other
incidents in the Bible as well? Would it be
safe to assume that there may additional
times when God may need to invoke His
attributes of mercy once Bnei Yisrael enter
the land? If so, can suggest when this would
be necessary?
[Relate this to the main theme of the prayer
that we add to "tachnnun" on Mondays & Thurs.
- i.e. the "v'hu rachum..." addition. As you
review that lengthy "tefilla" , note how
often it relates to this theme of "midat
ha'rachamim" - and the reason why God should
grant it.]
A NEW GENERATION / OLD LAWS
1. As you read through chapter seven in
Parshat Ekev, note how it seems as though
Moshe is speaking to the first generation
(that went out of Egypt), and not to the
second generation. [Bring examples, note
especially 7:15,18-19 & 11:10.]
Then, review chapter eight, noting that
Moshe is clearly speaking here specifically
to the second generation (in the fortieth
year). [Note 8:1-2, and its context.]
Can you explain why?
Relate your answer to the topics
discussed in our introductory shiur to Sefer
Devarim; i.e. the structure of main speech
(chapters 5->26) and the story in chapter 5
that describes when and how these mitzvot
were first given to Moshe Rabeinu forty years
earlier at Har Sinai.
Be sure that you can differentiate
between the mitzvot that Moshe is teaching
during his speech and his rebuke of the
nation at this time.
PART II - QUESTIONS FOR PREPARATION (for
weekly shiur)
[re: the theme of "matar" in Chumash]
1. Review Devarim 10:12 thru 11:21, noting
that this unit contains three 'parshiot'.
Even though 11:10-12 forms a distinct
parshia, explain how (and why) it relates
thematically to the 'parshia' that precedes
it (i.e. 10:12 ->11:9).
[Note as well how 11:10-12 can also be
considered a continuation for the end of
chapter 7!]
As you study 11:10-12, note how it
forms the background for the parshia that
follows (i.e. 10:13-19)! Be sure that you
can explain why. [Note how this explains
what we say every day in the second parshia
of Kriyat Shema!]
If indeed all of these parshiot are
connected, what would be the general topic
that is common to all of them? [Relate to
the opening pasuk of this unit!]
How can this help us understand the
importance of the climate in the Land of
Israel (and its 'spiritual' nature)?
2. How do these three parshiot relate to the
overall theme of the MITZVAH section of the
main speech of Sefer Devarim?
How to they relate to the fact that the
main speech (and especially the "mitzvah"
section /chapters 6->11) presents a set of
laws that apply to Bnei Yisrael's forthcoming
conquest of the Land?
How to these parshiot explain how
living in the land of Israel may create
'additional opportunities' for "yirat Hashem"
- the fear of God?
3. Return now to 11:10-12. Based on these
psukim, would you say that the Land of Israel
is 'better' or 'worse' than the land of
Egypt?
If you have time, see Rashi, Ramban,
Rashbam, and Ibn Ezra in regard to this
question.
Note how (and why) each "parshan"
offers a different explanation. In you
opinion, is it necessary to say that they
argue with each other, or does each
commentator relate to a different perspective
of this topic?
4. Next, review Breishit 13:1-18, especially
13:8-13. Can you explain why Lot preferred
the area (and climate) of the Jordan Valley
to the hilly land (of Bet-el and Hebron)
where Avraham Avinu dwelled? Where country
had Lot been beforehand (i.e. at the end of
chapter 12), and how might that relate to his
choice.
Can you relate the natures of Lot's
preference to our above discussion of Devarim
11:10-12?
5. Review once again Breishit 13:5-13. When
Avraham offered Lot to go either to the
'right' or to the 'left', in your opinion was
his intention east & west; or north & south?
[See tirgum Unkelos!!]
What direction is the Jordan Valley in
relation to where Avraham and Lot are
standing (note from the beginning of chapter
13 that they are in Bet-el)?
Based on these considerations, does Lot
choose one of the 'options' that Avraham gave
him, or does he choose something else?
If so, where would have Avraham gone
had Lot chosen the other option?
6. See Breishit 2:4-5, and Rashi on 2:5. How
does the Midrash that Rashi quotes to explain
this pasuk relate to your answers to the
above questions? Relate also to Rashi on
Breishit 13:11 ["va'yisa Lot m'KEDEM"]. What
leads Rashi to this conclusion?
Relate as well to the Torah's use of
the word "kedem" in Breishit 3:24 & 11:2.
7. Note the punishment that Sedom receives in
Breishit 19:24. Why are they punished and
how?
Attempt to explain the Torah's use of
the verb "himtir..." in this regard.
In your answer, relate (once again) to
a thematic connection based on Breishit
18:17-19.
[Note Yechezkel 16:48-49 and its
thematic connection!]
8. Return to 11:12, noting the phrases
"reishit ha'shana" and "acharit shana". What
time [or season] of the year to these two
phrases refer to? [What type of 'calendar'
does this pasuk relate to?
How does this relate to the topic of
"matar" in 11:10-11?
How would this relate to the name "rosh
ha'shana" that is given to the holiday that
begins on the first day of the 'seventh
month'?
9. Return again to 11:12. How did you
translate the phrase "einei Hashem"? Does
God have 'eyes'? If not, why is this word
being used to describe God's providence over
the rain in Israel?
What is the Hebrew word for a 'spring'?
What is the Hebrew word for an 'eye'?
Are they word related?
What the relationship between the
'human eye' and a 'spring of water'?
Relate this to a deeper understanding
of 11:12.
PART III - PARSHANUT
WHERE DID AHARON DIE?
1. Review Devarim 10:6-7. How do these psukim
relate to the psukim beforehand (10:1-5) and
afterward (10:8-11)?
Compare this 'travel account' with
Bamidbar 33:30-38.
Can you explain the apparent contradictions?
Can you explain what these psukim are
doing here?
First see Rashi, how does he solve this
problem?
Then see Ramban. Does he argue with
Rashi?
If so, on what point?
How is Ramban's commentary
fundamentally different?
Next, see Rashbam. How does he solve
the juxtaposition problem? Does he 'solve'
the same problems that Rashi and Ramban deal
with? If so, in the same way or a different
manner?
Then, see Ibn Ezra, Chizkuni & Seforno.
Answer the same question (above for Rashbam)
for each of these parshanim.
ONE 'ARON' or TWO?
1. Read 10:1-5. In your opinion, is the ARON
that is described in these psukim the same
ARON of the Mishkan (that held the Luchot/
i.e. the ARON described in Shmot 25:10-22)?
[How does the answer to this question relate
to the contraversy concerning WHEN the
mitzvah to the build the Mishkan was first
given, before or after chet ha'egel?]
2. First see Rashi on 10:1. How does he
answer the above question? What other
questions does Rashi answer in his commentary
to this pasuk? Can you explain why?
3. Next see Ibn Ezra. Is the first "pirush"
that he quotes identical to Rashi's?
In what manner does Ibn Ezra argue with
Rashi? Can you explain why? [In what manner
does he agree?]
[Note how he introduces this disagreement
("their opinion is WIDER than ours..."). Can
you explain what Ibn Ezra is referring to?]
How does Ibn Ezra explain 10:3? Why?
Note how he concludes his commentary to
10:3.
What does "v'hakabblah tnazeach" imply?
[Why is this statement important towards
appreciating Ibn Ezra's approach to
"Parshanut"?]
4. What is problematic with the opinion that
there were two ARONOT [holy arks]? What
problems are solved if we insist that two
indeed existed?
5. Next, see Ramban. Note how he clearly
argues with Rashi. Note how he first present
his own interpretation, then quotes Rashi,
and then explains WHY he disagrees and bases
his approach on a different opinion in
Mesechet Shekalim.
What can we infer from this in regard to
Ramban's overall approach to "parshanut" and
his attitude in regard to interpretations
suggested by Rashi?
6. Finally, note how Ramban raises the
possibility that this may actually be the
same ARON that Betzalel made. Make sure that
you follow his reasoning, and how it relates
to the centrality of the Mishkan in Ramban's
famous commentary to Shmot 25:1.
7. For an amazing insight, see also Chizkuni
to 10:2. Note his explanation for why God
commanded Moshe to take an ARON with him
specifically for the SECOND Luchot, based on
what happened to the FIRST Luchot!
[Ingenious?]
b'hatzlacha,
menachem
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