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Wed Aug 29 11:59:46 EDT 2012
1. Review the first pasuk of the Sedra (i.e.
29:9), noting
the meaning of the word 'nitzavim'. What is
the 'shoresh'
[root] of this word, and why do you think
that Moshe Rabbeinu
chose this word to describe this 'setting'?
In your opinion, does the noun 'matzeva'
[a monument]
stem from the same root? If so, explain why.
Now, review the opening psukim of
Parshat Vayetze
(Breishit 28:10-22), noting the Torah's use
of both the verb
'nitzav' and noun matzeva. Based on their
context, can you
find a thematic connection between these two
Parshiot?
2. Next, review 29:9-14 once again, this
time noting how
Moshe Rabbeinu's opening statement of 'atem
nitzavim' relates
directly to the covenant ['brit'] that he
describes in 29:11.
In fact, note how all the details in 29:9-14
relate to this
brit.
What is the purpose of this brit, and how
does it relate to
earlier covenants convened between God and Am
Yisrael (that
were mentioned earlier in Chumash; e.g. brit
avot & brit
Sinai)?
Now, review 28:69 in its context. How
do 29:9-14 relate
to the brit described in Parshat Ki Tavo?
In your opinion, does 'brit Nitzavim'
relate to the main
speech of Sefer Devarim? If so, how (and
why)? In your
answer, be sure to relate to the pasuk: "in
order that you be
His nation, and He will be your God - as He
spoke to you, and
as He swore to Avraham..." (29:12). [Be sure
to relate to
Devarim 26:16-19 and its context.]
Make sure that you can explain every
phrase of that
pasuk! In other words, where in Chumash had
God already given
this message to Bnei Yisrael, and likewise,
where (and when)
did He explain this to the avot?
Finally, in your answer, be sure to
relate to the phrase
'lihiyot lachem l-Elokim' / see Breishit
17:1-9, Shmot 6:2-8 &
19:3-6, Vayikra 26:12 and its context.
[See also Yirmiyahu 11:1-5!]
3. With this background, review Shmot
24:3-8, i.e. the
details of the covenantal ceremony that took
place when Bnei
Yisrael first declared 'na'aseh ve-nishma'
(forty years
earlier at Ma'amad Har Sinai).
Note as well the numerous parallels
between that ceremony
and the covenant described in Devarim 27:1-8,
28:69 & 29:9-11.
Can you explain why there is a need for
'another' covenant
specifically at this time in Jewish History,
and how it
relates to the original covenant convened at
Ma'amad Har
Sinai?
Did you find a parallel to the twelve
monuments
('matzevot') that are described in Shmot
24:4, and to the
'leadership group' described in Shmot 24:1 &
9?
[In case you didn't notice this yet,]
relate to Moshe's
statement of 'atem nitzavim' in Devarim
29:9 and the
continuation of the pasuk that includes
'kol ish Yisrael'.
Can you find significance in both what is
similar and what
is different in this parallel?
4. Finally, study the first ten lines of the
Ramban on 29:9.
Even though he doesn't mention this parallel
explicitly, note
how his commentary relates to this parallel,
alluded to in the
above questions. [If you have time, see also
the second
section of the lengthy Ramban on Vayikra
25:1, beginning with
'lefi da'ati...' where he explains] why
'brachot & klalot'
became a necessity in the second brit.]
MILAT HA-LEV
5. Review 30:1-10 (i.e. 'parshat
ha-teshuva') paying special
attention to the phrase 've-mal Hashem et
levavcha ve-et levav
zar'echa' (30:6). In your opinion, why does
the Torah use the
verb of 'mila' to explain how Hashem will
help us do teshuva?
Can you relate this to covenant of 'brit
mila' (see
Breishit 17:7-11) as well as to the physical
action of
circumcision?
6. Now, see Ramban on this pasuk (30:6).
Note how Ramban
uses this pasuk to explain how life in
'messianic times' will
be different! [This Ramban is quite long,
but worth the
effort. It is also worthwhile to see Ramban
on Vayikra
26:12.]
Afterward, see the commentary of Ibn
Ezra & Seforno to
30:6. How (and why) are their commentaries
different than
Ramban's?
PART II - QUESTIONS FOR PREPARATION (for
shiur)
1. Note how Parshat Nitzavim is actually
part of an
additional speech given by Moshe Rabbeinu
that began with 29:1
(i.e. at the end of Parshat Ki Tavo). Be
sure you study the
speech itself, be sure to verify this, and
attempt to identify
as well precisely where this speech ends.
Then, study the contents of this speech,
and attempt to
identify its purpose, as well as its thematic
connection to
the Tochacha in chapter 28?
Based on your answer, suggest a reason
why Chazal may
have preferred to begin the Sedra of Nitzavim
with 29:9
instead of from where the speech actually
began in 29:1.
2. Recall how the 'tochacha' in Parshat Ki
Tavo (i.e. chapter
28) explains how Am Yisrael can expect reward
for following
Hashem, and punishment for disobeying Him.
In your opinion,
could (theoretically) an individual have the
right to 'back
out' of the covenant - saying - 'I don't want
neither the
reward, nor the punishment'?
In your answer, relate to Devarim
29:13-20, especially to
29:18!
Relate also to Yirmiyahu 7:21-28,
especially 7:24.
See also Yirmiyahu 11:1-10,
especially 11:8.
Use this to explain why chapter 29
follows chapter 28.
3. Note that the psukim in 30:1-10 form a
'parshia'. What is
basic message of this parshia, and how does
it relate the
warnings of the tochacha that were described
back in chapter
28?
How does this parshia (30:1-10) relate
to the primary
themes of the main speech of Sefer Devarim?
Towards what
purpose does God promise that Am Yisrael will
ultimately
return to their land (and God)?
4. Similarly, note how 30:11-14 also forms a
distinct
parshia. Attempt to identify its main point,
and (as above)
how it relates to the main speech of Sefer
Devarim. Can you
explain why this message is given at this
point?
5. Finally, note how 30:15-20 also forms a
parshia. Compare
the main points of this parshia to the Gan
Eden narrative in
Sefer Breishit (chapters 2->3). What is the
most obvious
parallel between these psukim and the story
of Gan Eden?
What does this parallel suggest
concerning the connection
between God's placement of Bnei Yisrael in
the Land of Israel
and story of Gan Eden?
6. Relate this parallel to Mishlei 3:18,
noting especially
the overall context from 3:1-18.
Relate this pasuk as well to Breishit
3:24 & Shmot 25:21-
22!
Note how this parshia concludes Moshe
Rabbeinu's
'concluding' speech that began in 29:1.
Can you explain why this forms an
appropriate conclusion
not only for this speech, but also for this
entire section of
Sefer Devarim?
PART III - PARSHANUT
1. In 29:9-10, we find a lengthy list of the
types of people
who will now enter into this covenant. Take
a careful look at
this list and attempt to determine the logic
of its order. In
your opinion, does each category refer to a
specific group of
people, or are some of them more general
categories (followed
by sub-categories)?
In your opinion, does the word 'ish' in
'kol ish Yisrael'
refer to 'everyone'; only the males; only the
male adults; or
only to the important people?
Explain what you base your answer upon.
Finally, in your opinion, are the
'chotvei etzim' [wood
choppers] and 'sho'avei mayim' [water
carriers] Jewish? On
what do you base your answer? Can you
explain why
specifically these two professions are
mentioned? [Do these
names ring a bell?]
With these questions in mind, see the
following
commentators:
First, see Rashi on 29:10
How (and why) does Rashi reach this
conclusion about
these converts? Is it based primarily upon
'pshat' in
Nitzavim, or based on the parallel
'professions' found in
Sefer Yehoshua?
Next, see Chizkuni on 29:10 -
How does he explain these two
'professions'?
Would you say that he agrees with Rashi
that they are
converts?
Then, see Seforno on 29:10-
Note how he compares this to I Shmuel
15:3.
In what manner is his peirush totally
different than
Rashi's?
How does the local context of these
psukim support
Seforno?
Now, see Ibn Ezra on 29:9-10
What is his conclusion concerning the
order.
How does this conclusion affect his
understanding of the
word 'rasheichem'?
[Note that Rashi offers a similar
peirush on 29:9.]
Finally, see Ramban on 29:9-10 (in the
middle- starting
'rasheichem..').
How does Ramban explain the order of
this pasuk?
How does this differ from Ibn Ezra, and
how does this
affect his interpretation of each of these
words? [Note
Ramban's 'klal u-prat' approach.]
Finally, how is Ramban's suggestion that
the 'wood-
choppers' were from the 'erev rav' different
from Rashi's
interpretation? Can you explain the reason
for this? What
assumption (that isn't written) must each
commentator make to
explain his opinion?
2. Review, 29:28, noting the phrase
'ha-nistarot l-Hashem
Elokeinu...'. In your opinion, what
'nistarot' [hidden
things] is this pasuk referring to?
Is it what Hashem does in hidden ways?
Is it what we do in hidden ways?
Are they things that God may hide from
us, but known to
Him?
or possibly something else?
Furthermore, how does this final pasuk
relate to the
entire perek which precedes it?
In your opinion, which explanation seems
most accurate?
After considering these questions, see
(as usual) Rashi,
Ibn
Ezra, Ramban [note how and why he may argue
with Ibn Ezra],
Rashbam, Chizkuni, and Seforno [on 29:8].
Do any of these commentators offer the
same
interpretation?
After you have understood each
interpretation, attempt to
explain why there are so many different
opinions.
Be sure to note Targum Unkelos, as noted
by Ramban at the
conclusion of his peirush on 29:28.
3. See Rashi on 30:19, noting how he offers
two different
reasons for why specifically the 'shamayim
va-aretz' were
chosen as 'testimony'.
Explain the difference between these two
interpretations.
[Can you relate this to 'yir'at Hashem' &
'ahavat Hashem'?]
How does Rashi's peirush relate to
'shirat Ha'azinu' (see
32:1)? How does 30:19, in its context relate
to shirat
Ha'azinu?
See also Chizkuni on 30:19. Which of
Rashi's two
peirushim is his peirush more similar to?
Can you explain why he supports his
peirush specifically
from the Tochacha in Vayikra 26:3-4, and then
from Devarim
11:17?
Can you suggest an additional reason why
the Torah,
towards its conclusion, relates to shamayim
va-aretz (based on
Breishit 1:1, 2:4)?
=============================================
PARSHAT VAYELECH / Questions for
self-study
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
TO WHOM DO WE PASS THE TORCH?
1. In 31:9, Moshe Rabbeinu gives the Sefer
Torah (after it is
written), specifically to the Levites ['bnei
Levi'] and to the
elders.
Can you explain the reason for this?
Be sure to relate to 33:10, 17:9-11 &
18:3-5.
Note also Nechemia 8:7-9! [In regard to
when this event
took place, see 8:1!]
See also Ibn Ezra on Devarim 31:9!
Relate this to the underlying reason for
why God chose
'shevet Levi', and for why they did not
receive their own
'nachala' in the land.
THE REASON FOR SHIRAT HA'AZINU
2. Did you ever notice that Parshat Vayelech
explains the
reason for the 'shira' in Parshat Ha'azinu?
If not, carefully read 31:16-30. Based
on these psukim,
be sure that you understand the purpose of
shirat Ha'azinu.
Then, review that shira and see how its
details fulfill that
purpose.
[This counts as a question for next week as
well, but it is
expecially appropriate for Shabbat Shuva.]
To the best of your recollection, is it
a mitzva to learn
shirat Ha'azinu by heart (and understand it)?
Relate your
answer to 31:19. See also Parshanut section
below (question
#2).
FROM CHUMASH TO NVIIM
3. Review 31:1-8, and then compare these
psukim with the
first ten psukim of Sefer Yehoshua. How do
these psukim help
you better appreciate the manner in which
Sefer Yehoshua
begins?
How does the remainder of chapter 31,
especially 31:16-
21, relate to other chapters in 'Nevi'im
Rishonim'?
HAKHEL & BRIT SINAI
4. Review the mitzva of hakhel and its
various details as
described in 31:7-13. Then compare these
details to the
detailed description of the ceremony at
Ma'amad Har Sinai
(when Bnei Yisrael declared 'na'aseh
ve-nishma') as described
in Shmot 24:1-11.
Can you explain the reason for these
parallels?
Review the story in Yehoshua 8:30-35, as
well as the
original commandment to perform this
ceremony, as described in
Devarim 27:1-8. In your opinion, did
Yehoshua follow that
commandment exactly as he should have? How
does the story in
Yehoshua help us understand the commandment
in Devarim?
Why is Yehoshua commanded to teach Bnei
Yisrael the Torah
on Har Eival, and to conduct this ceremony at
the same time?
In what manner is that ceremony parallel to
the ceremony of
hakhel?
What do these parallels suggest in
regard to the purpose
of
the mitzva of hakheL, and why is this
important?
PART II - QUESTIONS FOR PREPARATION (for
weekly shiur)
1. Review Parshat Vayelech, making note of
all the various
times when God commands Moshe to write
something down. Make a
list of each instance, and note what is to be
written and why.
[Be sure to note 31:9-11,19,22,24-25,30
in their
context.]
2. Be sure to see the various opinions of
the commentators on
all of the above psukim. Note the wide range
of opinions
concerning specifically what Sefer Torah
Moshe Rabbeinu wrote
down, and what 'torah' is to be read at
hakhel etc. Can you
explain the reason for this wide range of
opinions?
3. If 31:9 refers to the entire Torah, then
how could this
pasuk be included in the Torah itself? How
does Ramban answer
this question? [Note Rashi as well.]
4. In regard to what was read at hakhel, see
Rashi 31:11 and
Masechet Sota 41a.
5. Based on 31:19, can you explain why there
is a separate
mitzva to write down specifically the
'shira'?
PART III - PARSHANUT
1. Read the first pasuk of Parshat Vayelech
(31:1).
How did you understand 'va-yelech
Moshe...' - in other
words: to where did Moshe go? Where was he
beforehand?
How does knowing 'where Moshe went'
relate to the content
of what Moshe says in the psukim which
follow?
[In your answer, relate to 31:7 as
well!]
a. See Ramban. How does he answer the
above questions? Why
does he relate this to what happened in
Parshat Nitzavim?
b. See Ibn Ezra. Note how (based on this
pasuk) he changes
the chronological order of events from the
order in which they
are recorded. Can you follow his reasoning?
In what way is Ibn Ezra's approach
different than
Ramban's?
Can you explain why Ramban doesn't agree
with Ibn Ezra?
c. Now, see Chizkuni! How is his peirush
similar to Ramban,
and in what way is it very different?
How does Chizkuni relate this pasuk to
the events which
take place from chapter 31-34? [Would you
consider this
approach 'realistic' or Midrashic'?]
d. Finally, see Seforno. In what manner is
his peirush
totally different than all of the above?!
[Do you think that 31:7 affected
his peirush?]
In your opinion, how strong are his
proofs from Shmot 2:1
and Devarim 17:3? Can 'vayelech' in those
psukim be explained
in a different manner?
How does Seforno relate this pasuk to
Parshat Nitzavim?
2. Review 31:19, noting that God's
commandment is given in
plural. Can you explain why? Afterward:
See Ibn Ezra. How does he explain the
reason for the
plural?
According to Ibn Ezra, is this also a
mitzva for future
generations to learn this shira by heart?
Next, see Ramban. How does he answer
the above
questions?
On what point does he disagree with Ibn
Ezra?
Finally, see Chizkuni. What point does
he add?
Would you say that he agrees or
disagrees with Ramban?
be-hatzlacha,
menachem
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vlink=3Dpurple><div class=3DWordSection1><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'>*************************************************************<o:p><=
/o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> THE TANACH =
STUDY CENTER [http://www.tanach.org]<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> In Memory =
of Rabbi Abraham Leibtag<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Shiurim in Chumash & Navi by Menachem =
Leibtag<o:p></o:p></span></p><p class=3DMsoPlainText><span =
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New"'>*************************************************************<o:p><=
/o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> &=
nbsp; PARSHAT NITZAVIM & VAYELECH<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>PARSHAT =
NITZAVIM<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>PART I - QUESTIONS FOR THE 'SHABBOS =
TABLE'<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>From BRIT =
SINAI to BRIT NITZAVIM<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>1. =
Review the first pasuk of the Sedra (i.e. 29:9), =
noting<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the meaning of the word =
'nitzavim'. What is the 'shoresh'<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>[root] of =
this word, and why do you think that Moshe =
Rabbeinu<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>chose this word to describe this =
'setting'?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> In your =
opinion, does the noun 'matzeva' [a monument]<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>stem from =
the same root? If so, explain why.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Now, review the opening psukim of Parshat =
Vayetze<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>(Breishit 28:10-22), noting the =
Torah's use of both the verb<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>'nitzav' =
and noun matzeva. Based on their context, can =
you<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>find a thematic connection between =
these two Parshiot?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>2. =
Next, review 29:9-14 once again, this time noting =
how<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Moshe Rabbeinu's opening statement =
of 'atem nitzavim' relates<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>directly =
to the covenant ['brit'] that he describes in =
29:11.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>In fact, note how all the details in =
29:9-14 relate to this<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>brit.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>What is the purpose of this brit, =
and how does it relate to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>earlier =
covenants convened between God and Am Yisrael =
(that<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>were mentioned earlier in Chumash; =
e.g. brit avot & brit<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>Sinai)?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Now, review =
28:69 in its context. How do 29:9-14 =
relate<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>to the brit described in Parshat Ki =
Tavo?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> In your =
opinion, does 'brit Nitzavim' relate to the main<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>speech of =
Sefer Devarim? If so, how (and why)? In =
your<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>answer, be sure to relate to the =
pasuk: "in order that you be<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>His =
nation, and He will be your God - as He spoke to you, =
and<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>as He swore to Avraham..." =
(29:12). [Be sure to relate to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Devarim =
26:16-19 and its context.]<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Make sure that you can explain every =
phrase of that<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>pasuk! In other words, where =
in Chumash had God already given<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>this =
message to Bnei Yisrael, and likewise, where (and =
when)<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>did He explain this to the =
avot?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Finally, in =
your answer, be sure to relate to the phrase<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>'lihiyot =
lachem l-Elokim' / see Breishit 17:1-9, Shmot 6:2-8 =
&<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>19:3-6, Vayikra 26:12 and its =
context.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'> [See also =
Yirmiyahu 11:1-5!]<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>3. =
With this background, review Shmot 24:3-8, i.e. =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>details of the covenantal ceremony =
that took place when Bnei<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Yisrael =
first declared 'na'aseh ve-nishma' (forty years<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>earlier =
at Ma'amad Har Sinai).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Note as well the numerous parallels =
between that ceremony<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>and the covenant described in =
Devarim 27:1-8, 28:69 & 29:9-11.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Can you =
explain why there is a need for 'another' =
covenant<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>specifically at this time in Jewish =
History, and how it<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>relates to the original covenant =
convened at Ma'amad Har<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>Sinai?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Did you =
find a parallel to the twelve monuments<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>('matzevot') that are described in Shmot 24:4, and to =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>'leadership group' described in =
Shmot 24:1 & 9?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> [In case you didn't notice =
this yet,] relate to Moshe's<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
statement of 'atem nitzavim' in Devarim 29:9 and =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> continuation of the pasuk =
that includes 'kol ish Yisrael'.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
Can you find significance in both what is similar and =
what<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> is different in this =
parallel?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>4. =
Finally, study the first ten lines of the Ramban on =
29:9.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Even though he doesn't mention this =
parallel explicitly, note<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>how his =
commentary relates to this parallel, alluded to in =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>above questions. [If you have =
time, see also the second<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>section =
of the lengthy Ramban on Vayikra 25:1, beginning =
with<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>'lefi da'ati...' where he explains] =
why 'brachot & klalot'<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>became a =
necessity in the second brit.]<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>MILAT HA-LEV<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>5. =
Review 30:1-10 (i.e. 'parshat ha-teshuva') paying =
special<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>attention to the phrase 've-mal =
Hashem et levavcha ve-et levav<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>zar'echa' =
(30:6). In your opinion, why does the Torah use =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>verb of 'mila' to explain how Hashem =
will help us do teshuva?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Can you relate this to covenant of 'brit =
mila' (see<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Breishit 17:7-11) as well as to the =
physical action of<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'>circumcision?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>6. =
Now, see Ramban on this pasuk (30:6). Note how =
Ramban<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>uses this pasuk to explain how life =
in 'messianic times' will<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>be =
different! [This Ramban is quite long, but worth =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>effort. It is also worthwhile =
to see Ramban on Vayikra<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>26:12.]<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Afterward, =
see the commentary of Ibn Ezra & Seforno to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>30:6. How (and why) are their commentaries different =
than<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Ramban's?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>PART II - QUESTIONS FOR PREPARATION =
(for shiur)<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>1. Note how Parshat Nitzavim =
is actually part of an<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>additional speech given by Moshe Rabbeinu that began with =
29:1<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>(i.e. at the end of Parshat Ki =
Tavo). Be sure you study the<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>speech =
itself, be sure to verify this, and attempt to =
identify<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>as well precisely where this speech =
ends.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Then, study =
the contents of this speech, and attempt to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>identify =
its purpose, as well as its thematic connection =
to<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the Tochacha in chapter =
28?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Based on =
your answer, suggest a reason why Chazal may<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>have =
preferred to begin the Sedra of Nitzavim with =
29:9<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>instead of from where the speech =
actually began in 29:1.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>2. Recall how the 'tochacha' =
in Parshat Ki Tavo (i.e. chapter<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>28) =
explains how Am Yisrael can expect reward for =
following<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Hashem, and punishment for =
disobeying Him. In your opinion,<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>could =
(theoretically) an individual have the right to =
'back<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>out' of the covenant - saying - 'I =
don't want neither the<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>reward, =
nor the punishment'?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> In your =
answer, relate to Devarim 29:13-20, especially =
to<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>29:18!<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Relate also to Yirmiyahu 7:21-28, =
especially 7:24.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'> See also =
Yirmiyahu 11:1-10, especially 11:8.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Use this to explain why chapter 29 =
follows chapter 28.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>3. =
Note that the psukim in 30:1-10 form a 'parshia'. What =
is<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>basic message of this parshia, and =
how does it relate the<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>warnings =
of the tochacha that were described back in =
chapter<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>28?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> How does this parshia (30:1-10) relate to =
the primary<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>themes of the main speech of Sefer =
Devarim? Towards what<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>purpose =
does God promise that Am Yisrael will ultimately<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>return to =
their land (and God)?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>4. =
Similarly, note how 30:11-14 also forms a =
distinct<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>parshia. Attempt to identify =
its main point, and (as above)<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>how it =
relates to the main speech of Sefer Devarim. Can =
you<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>explain why this message is given at =
this point?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>5. =
Finally, note how 30:15-20 also forms a parshia. =
Compare<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the main points of this parshia to =
the Gan Eden narrative in<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Sefer =
Breishit (chapters 2->3). What is the most =
obvious<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>parallel between these psukim and =
the story of Gan Eden?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> What does this parallel suggest =
concerning the connection<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>between =
God's placement of Bnei Yisrael in the Land of =
Israel<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>and story of Gan =
Eden?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>6. =
Relate this parallel to Mishlei 3:18, noting =
especially<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the overall context from =
3:1-18.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Relate this =
pasuk as well to Breishit 3:24 & Shmot =
25:21-<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>22!<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Note how this parshia concludes Moshe =
Rabbeinu's<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>'concluding' speech that began in =
29:1.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Can you =
explain why this forms an appropriate conclusion<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>not only =
for this speech, but also for this entire section =
of<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Sefer =
Devarim?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>PART III - =
PARSHANUT<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>1. In 29:9-10, we find a =
lengthy list of the types of people<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>who will =
now enter into this covenant. Take a careful look =
at<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>this list and attempt to determine =
the logic of its order. In<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>your =
opinion, does each category refer to a specific group =
of<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>people, or are some of them more =
general categories (followed<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>by =
sub-categories)?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> In your =
opinion, does the word 'ish' in 'kol ish =
Yisrael'<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>refer to 'everyone'; only the males; =
only the male adults; or<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>only to =
the important people?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Explain =
what you base your answer upon.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Finally, in your opinion, are the =
'chotvei etzim' [wood<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>choppers] and 'sho'avei mayim' =
[water carriers] Jewish? On<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>what do =
you base your answer? Can you explain why<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>specifically these two professions are mentioned? [Do =
these<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>names ring a =
bell?]<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> With these =
questions in mind, see the following<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>commentators:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> First, see =
Rashi on 29:10<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> How (and =
why) does Rashi reach this conclusion about<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>these =
converts? Is it based primarily upon 'pshat' =
in<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Nitzavim, or based on the parallel =
'professions' found in<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Sefer =
Yehoshua?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Next, see =
Chizkuni on 29:10 -<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> How does he =
explain these two 'professions'?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Would you say that he agrees with Rashi =
that they are<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>converts?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Then, see Seforno on =
29:10-<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Note how he =
compares this to I Shmuel 15:3.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> In what manner is his peirush totally =
different than<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Rashi's?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> How does the local context of these =
psukim support<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Seforno?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Now, see Ibn Ezra on =
29:9-10<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> What is his =
conclusion concerning the order.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> How does this conclusion affect his =
understanding of the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>word =
'rasheichem'?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> [Note that =
Rashi offers a similar peirush on 29:9.]<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Finally, see Ramban on 29:9-10 (in =
the middle- starting<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'>'rasheichem..').<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> How does Ramban explain the order of this =
pasuk?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> How does =
this differ from Ibn Ezra, and how does this<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>affect =
his interpretation of each of these words? =
[Note<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Ramban's 'klal u-prat' =
approach.]<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Finally, =
how is Ramban's suggestion that the 'wood-<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>choppers' =
were from the 'erev rav' different from Rashi's<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>interpretation? Can you explain the reason for this? =
What<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>assumption (that isn't written) must =
each commentator make to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>explain =
his opinion?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>2. =
Review, 29:28, noting the phrase 'ha-nistarot =
l-Hashem<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Elokeinu...'. In your opinion, =
what 'nistarot' [hidden<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>things] =
is this pasuk referring to?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Is it what Hashem does in hidden =
ways?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Is it what =
we do in hidden ways?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Are they =
things that God may hide from us, but known to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>Him?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> or possibly =
something else?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Furthermore, how does this final pasuk =
relate to the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>entire perek which precedes =
it?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> In your =
opinion, which explanation seems most accurate?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> After =
considering these questions, see (as usual) =
Rashi,<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Ibn<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Ezra, =
Ramban [note how and why he may argue with Ibn =
Ezra],<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Rashbam, Chizkuni, and Seforno [on =
29:8].<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Do any of =
these commentators offer the same<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>interpretation?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> After you =
have understood each interpretation, attempt to<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>explain =
why there are so many different opinions.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Be sure to note Targum Unkelos, as noted =
by Ramban at the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>conclusion of his peirush on =
29:28.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>3. =
See Rashi on 30:19, noting how he offers two =
different<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>reasons for why specifically the =
'shamayim va-aretz' were<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>chosen as =
'testimony'.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Explain the =
difference between these two interpretations.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>[Can you =
relate this to 'yir'at Hashem' & 'ahavat =
Hashem'?]<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> How does =
Rashi's peirush relate to 'shirat Ha'azinu' (see<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>32:1)? How does 30:19, in its context relate to =
shirat<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Ha'azinu?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> See also Chizkuni on 30:19. Which =
of Rashi's two<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>peirushim is his peirush more =
similar to?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Can you =
explain why he supports his peirush specifically<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>from the =
Tochacha in Vayikra 26:3-4, and then from =
Devarim<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>11:17?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Can you =
suggest an additional reason why the Torah,<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>towards =
its conclusion, relates to shamayim va-aretz (based =
on<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Breishit 1:1, =
2:4)?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=
=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D<o:p></=
o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> PARSHAT VAYELECH / Questions for =
self-study<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>PART I - =
QUESTIONS FOR THE 'SHABBOS TABLE'<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>TO WHOM DO WE PASS THE =
TORCH?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>1. In 31:9, Moshe Rabbeinu =
gives the Sefer Torah (after it is<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>written), =
specifically to the Levites ['bnei Levi'] and to =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>elders.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Can you explain the reason for =
this?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Be sure to =
relate to 33:10, 17:9-11 & 18:3-5.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Note also Nechemia 8:7-9! [In =
regard to when this event<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>took =
place, see 8:1!]<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> See also =
Ibn Ezra on Devarim 31:9!<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Relate this to the underlying reason for =
why God chose<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>'shevet Levi', and for why they did =
not receive their own<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>'nachala' in the =
land.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>THE =
REASON FOR SHIRAT HA'AZINU<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>2. =
Did you ever notice that Parshat Vayelech explains =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>reason for the 'shira' in Parshat =
Ha'azinu?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> If not, =
carefully read 31:16-30. Based on these =
psukim,<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>be sure that you understand the =
purpose of shirat Ha'azinu.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Then, =
review that shira and see how its details fulfill =
that<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>purpose.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
[This counts as a question for next week as well, but it =
is<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> expecially appropriate for =
Shabbat Shuva.]<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> <o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> To the best of your recollection, is =
it a mitzva to learn<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>shirat Ha'azinu by heart (and =
understand it)? Relate your<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>answer to =
31:19. See also Parshanut section below =
(question<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>#2).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>FROM CHUMASH TO =
NVIIM<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>3. Review 31:1-8, and then =
compare these psukim with the<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>first ten =
psukim of Sefer Yehoshua. How do these psukim =
help<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>you better appreciate the manner in =
which Sefer Yehoshua<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>begins?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> How does the remainder of chapter 31, =
especially 31:16-<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>21, relate to other chapters in =
'Nevi'im Rishonim'?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>HAKHEL =
& BRIT SINAI<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>4. Review the mitzva of hakhel =
and its various details as<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>described =
in 31:7-13. Then compare these details to =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>detailed description of the ceremony =
at Ma'amad Har Sinai<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>(when Bnei Yisrael declared 'na'aseh =
ve-nishma') as described<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>in Shmot =
24:1-11.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Can you =
explain the reason for these parallels?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Review the story in Yehoshua 8:30-35, as =
well as the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>original commandment to perform this =
ceremony, as described in<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Devarim =
27:1-8. In your opinion, did Yehoshua follow =
that<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>commandment exactly as he should =
have? How does the story in<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Yehoshua =
help us understand the commandment in Devarim?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Why is Yehoshua commanded to teach Bnei =
Yisrael the Torah<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>on Har Eival, and to conduct this =
ceremony at the same time?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>In what =
manner is that ceremony parallel to the ceremony =
of<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>hakhel?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> What do these parallels suggest in regard =
to the purpose<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>of<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>the =
mitzva of hakheL, and why is this important?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>PART II - =
QUESTIONS FOR PREPARATION (for weekly shiur)<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>1. =
Review Parshat Vayelech, making note of all the =
various<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>times when God commands Moshe to =
write something down. Make a<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>list of =
each instance, and note what is to be written and =
why.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> [Be sure to =
note 31:9-11,19,22,24-25,30 in their<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>context.]<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>2. =
Be sure to see the various opinions of the commentators =
on<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>all of the above psukim. Note =
the wide range of opinions<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>concerning specifically what Sefer Torah Moshe Rabbeinu =
wrote<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>down, and what 'torah' is to be read =
at hakhel etc. Can you<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>explain =
the reason for this wide range of opinions?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>3. If 31:9 refers to the =
entire Torah, then how could this<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>pasuk be =
included in the Torah itself? How does Ramban =
answer<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>this question? [Note Rashi as =
well.]<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>4. =
In regard to what was read at hakhel, see Rashi 31:11 =
and<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Masechet Sota =
41a.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>5. =
Based on 31:19, can you explain why there is a =
separate<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>mitzva to write down specifically =
the 'shira'?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>PART III =
- PARSHANUT<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>1. Read the first pasuk of =
Parshat Vayelech (31:1).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> How did you understand 'va-yelech =
Moshe...' - in other<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>words: to where did Moshe go? =
Where was he beforehand?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> How does knowing 'where Moshe went' =
relate to the content<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>of what Moshe says in the psukim =
which follow?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> [In your =
answer, relate to 31:7 as well!]<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>a. See Ramban. How =
does he answer the above questions? Why<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>does he =
relate this to what happened in Parshat =
Nitzavim?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>b. See Ibn Ezra. Note how (based on this pasuk) =
he changes<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>the chronological order of events =
from the order in which they<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>are =
recorded. Can you follow his reasoning?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> In what way is Ibn Ezra's approach =
different than<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>Ramban's?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Can you explain why Ramban doesn't agree =
with Ibn Ezra?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>c. Now, see Chizkuni! How is his peirush similar =
to Ramban,<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>and in what way is it very =
different?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> How does =
Chizkuni relate this pasuk to the events which<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>take =
place from chapter 31-34? [Would you consider =
this<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>approach 'realistic' or =
Midrashic'?]<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>d. Finally, see Seforno. In what manner is his =
peirush<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>totally different than all of the =
above?!<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'> [Do you =
think that 31:7 affected his peirush?]<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> In your opinion, how strong are his =
proofs from Shmot 2:1<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>and Devarim 17:3? Can =
'vayelech' in those psukim be explained<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>in a =
different manner?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> How does =
Seforno relate this pasuk to Parshat Nitzavim?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>2. Review 31:19, noting that =
God's commandment is given in<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>plural. Can you explain why? =
Afterward:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> See Ibn =
Ezra. How does he explain the reason for =
the<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>plural?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> According to Ibn Ezra, is this also a =
mitzva for future<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>generations to learn this shira by =
heart?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Next, see =
Ramban. How does he answer the above<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>questions?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> On what =
point does he disagree with Ibn Ezra?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Finally, see Chizkuni. What point =
does he add?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Would you =
say that he agrees or disagrees with Ramban?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'> &=
nbsp; &n=
bsp; be-hatzlacha,<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> &=
nbsp; &n=
bsp; menachem<o:p></o:p></span></p><p =
class=3DMsoNormal><o:p> </o:p></p></div></body></html>
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