[Par-reg] Va'eyra - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Dec 23 16:42:58 EST 2013
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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 VA-ERA
PART I - QUESTIONS FOR THE 'SHABBOS
TABLE'
WHAT'S A 'PROPHET'?
1. The standard translation for the Hebrew
word 'navi' is the
English word 'prophet'. According to the
popular
understanding of this word, would you say
that a 'prophet' [in
the Biblical sense] is someone with the
ability to foresee the
future?
If not, what is the meaning of the word
navi [prophet]?
In the Tanach, many different people are
described as
nevi'im [including God's prophets, false
prophets, prophets of
Ba'al, Ashera etc.]. Can you explain why the
Torah uses the
same word - navi - to describe all of them?
[Relate to the
'shoresh' [root] of this word.]
Now, read 7:1-2, noting its context
based on 6:29-30.
Based on these psukim - how would you explain
the meaning of
the word navi? [Be sure that you can explain
(in 7:1) what it
means that 'Aharon will be Moshe's navi?'.]
How can the word navi in its context in
this pasuk help you
understand its meaning in the rest of Tanach?
Relate your
answer to the meaning of the Hebrew word
'niv' (see Yeshayahu
57:19) & the shoresh 'nun.bet.aleph'.
[See also Parshanut question #3 in
below.]
2. See 4:10-16, noting Moshe's reluctance to
be God's
spokesman. Then review 6:29-30, noting
Moshe's complaint that
he cannot speak to Pharaoh, and God's
response in 7:1-2
appointing Aharon to be his spokesman
'instead'.
In your opinion, are these two versions
of the same
conversation, or are these two totally
different events? To
support your answer, be sure to read both
sections carefully
(in their context), and find the differences
between them, and
why there is a need for both.
Relate this as well to the difference
between the stories
in 7:8-13 and 4:1-5 (& 4:27-30), and the need
for both.
3. In your opinion, when we do find that a
navi speaks of the
future, is his goal to 'predict' history, or
to 'shape' it?
>From your recollection of Tanach, can you
bring any examples
of prophets who did either?
In your opinion is a navi permitted to
do something or
say something on his own initiative; or is he
only supposed to
act when instructed by God.
WAS IT A SERPENT OR A CROCODILE?
1. To the best of your recollection, when
Moshe hit his
'mateh' [staff] on the ground - what did it
turn in to?
[Also, in front of whom did he perform this
'trick'?]
To 'refresh your memory', carefully review
both the stories
in 7:8-13 and 4:1-5 (& 4:27-30), noting their
context. Make
sure to note the difference between the
'tanin' and the
'nachash'. Can you explain the need for both
instances, and
why each one is slightly different. Attempt
to explain the
need for each 'sign', and what it came to
prove.
Attempt to explain the difference between
the words 'ot' and
'mofet', and explain how they relate to each
respective story.
2. Now, review Breishit 1:21 in its context,
and Breishit
3:1in its context. Can you explain how
these two stories can
shed light on the above question?
Relate to what Moshe must prove to Pharaoh,
and what he must
prove to Bnei Yisrael.
THE MAKKOT [the Plagues] & BRIT BEIN
HA-BTARIM
1. In your opinion, what was purpose of the
'Ten Plagues'?
Can you explain why ten were necessary (i.e.
why one plague
would not have been enough]?
Was their primary purpose to convince
Pharaoh to allow Bnei
Yisrael to leave Egypt, or did their purpose
relate to Am
Yisrael as well? If so, how are these two
purposes related?
[In your answer, relate to 3:18-22,
5:1-4, 7:1-6, & 10:1-
2.]
2. In our shiur on Parshat Shmot, we
explained how the
process of Yetziat Mitzrayim can be
understood as God's
fulfillment of his promise in brit bein
ha-btarim. First of
all, review Breishit chapter 15, especially
15:13-15 to verify
this point. Then, identify which specific
pasuk in that
covenant 'foresees' that God may send
'plagues' to punish Am
Yisrael's oppressor.
Then, attempt to relate each pasuk in
15:7-8, 15:13-15 &
15:18 to a stage in the process of Yetziat
Mitzrayim. Then,
attempt to find psukim in Shmot 3:6-22, 6:2-9
and 11:1-6 that
support your answer. Finally, note Shmot
12:40-41 (in their
context). How do these psukim relate to the
above question?
3. Based on the above psukim from brit bein
ha-btarim
(mentioned above), had Pharaoh not 'hardened
his heart' and
allowed Bnei Yisrael to leave, would have all
the ten plagues
been necessary? [If so, would there have
been a need for them
to be so severe?]
In your opinion, did Pharaoh have
'bechira chofshit'
[freedom of choice], or was it 'pre-destined'
that he would
enslave Am Yisrael? If it was pre-destined,
why is God so
angry with Pharaoh, and why must he be
punished?
Does brit bein ha-btarim predict the
degree of severity
of either Bnei Yisrael's enslavement or
Pharoah's punishment?
[Could one understand the severity of the
plagues as a
function of Pharaoh's constant refusal?]
As you review the Makkot, note when the
Torah mentions that
Pharaoh hardened his heart, in contrast to
when it mentions
that God hardened his heart! Relate as well
to Shmot 4:21-23
& 7:3-6.
Finally, see Rambam Hilchot Teshuva chapter
6!
4. Review 7:1-7 (especially 7:3-6). Does
this short
'parshia' describe one specific event or a
set of events? [Be
sure that you can explain 7:6, and how it
relates to 5:2.]
What 'set of events' is 'introduced' by
these psukim, and
up until what point to we find their detail?
Then, review 11:9-10, noting how these
psukim relate to 7:3-
6. Based on this parallel, in what manner
could chapters 7
thru 11 be considered a 'unit'? Suggest a
'title' for this
unit?
Does this unit include the tenth plague?
Explain why yes
and why not. [Relate to the question that
follows:]
In this entire unit, in what manner are
Bnei Yisrael
involved? Does God ever demand anything from
Bnei Yisrael in
this unit?
When is the first time that Hashem does
speak to Bnei
Yisrael once the Plagues had begun? [If you
give up, try
Shmot 12:1-28.] Can you explain why?
In your answer, attempt to relate to the
spiritual level of
Bnei Yisrael prior to the Exodus as described
in Yechezkel
20:5-10. Relate this to the purpose of
korban Pesach, the
fate of someone who did not offer this korban
Pesach in Egypt,
and the fact that 'redemption' should be
considered a 'two way
street'!
5. In the above unit (chapters 7-11), how
many plagues are
described? [Nine or Ten?]
In relation to these nine plagues, is it
possible to
group them into any type of 'sub-units'? If
so, what are
they?
Before each plague, we usually find that
Moshe delivers a
harsh warning. Review each of these
warnings, noting
especially (if there is one, and) 'where'
Moshe is to meet
Pharaoh. Attempt to identify a pattern of
3-3-3. Does each
group of three share any common topic or
phrase?
Recall from the Haggada that R. Yehuda
gave 'simanim' to
remember the plagues
"detzach-adash-be-achav". Relate the
above question to R. Yehuda's statement!
PART II - QUESTIONS FOR PREPARATION for
weekly shiur:
Topic "ANI HASHEM"
1. Recall that Bnei Yisrael originally
'believed' Moshe's
message concerning their forthcoming
redemption (see 4:29-31).
Based on the concluding psukim of chapter
five, how did
'public opinion' change once Pharaoh doubled
their workload?
Who do you think the people blamed for this
'worse situation'?
Note Moshe Rabeinu's response to the
people's complaint
in 5:22-23. In your opinion, is God's reply
in 6:1 His
'complete' answer to Moshe's complaint, or is
it merely an
'introduction' to what continues in 6:2-9?
[Explain!]
When Moshe complains to God, is he
asking for an
explanation to relay to the people; or is he
'complaining'
about his own plight? How does your answer
to this question
affect the way that you understand 6:2-9?
[As you review
these psukim, make sure that you follow what
God tells Moshe,
and what God tells Moshe to tell Bnei
Yisrael.]
2. Review 6:2-9 once again. Is God's
message to Moshe and to
Bnei Yisrael in these psukim the same or
different than His
message to them at the 'sneh'?
[Relate to 3:7-9; & 3:16-22; compare
with 6:3-8.]
Explain what is similar, what is
different, and why?
3. Return once again to 6:2. What is
difficult about this
pasuk? What statement is God making, and
what does it mean?
Before we continue, review the
respective use of God's
Names ['shem Elokim' and 'shem Havaya'] in
the two covenants
that God had made with Avraham Avinu
concerning the future of
Am Yisrael in Sefer Breishit (i.e. shem
Havaya in brit bein ha-
btarim (see 15:1-20) and shem Elokim ['Kel
Shakai'] in brit
mila (see 17:3-10). Relate this to your
understanding of 6:2-
5?
Similarly, relate this comparison to
Moshe's request in
Shmot 3:13 (and God's answer in 13:14-16), as
well as to his
request for an 'ot' [i.e. a sign that God had
indeed appeared
to him] to convince the people, as described
in Shmot 4:1-2.
4. The word brit is mentioned twice in
6:4-5. In your
opinion, what brit does each pasuk refer to?
Attempt to find
textual and thematic parallels to the two
britot in Sefer
Breishit (as noted above in chapters 15 &
17).
See Rashi on these two psukim, noting
how he relates the
word brit in these psukim to their earlier
mention in Sefer
Breishit! Did your answer to the previous
question follow
Rashi's commentary? What other key phrases
from these two
britot are found in 6:2-8?
5. As you review 6:2-8, note how many times
(and where) the
phrase 'Ani Hashem' is repeated? Can you
explain why?
Why is it so important that Bnei Yisrael
must be told
this point, i.e. that they recognize 'Ani
Hashem'? [See Ibn
Ezra 6:2]
6. Read 6:9 carefully, noting how it relates
to 6:6-8. In
your opinion, how should the phrase "ve-lo
sham'u el Moshe" be
translated? Did they not 'hear', or
'accept', or 'believe',
or 'pay attention', or 'listen', or 'obey'?
Throughout Chumash, what does the phrase
"ve-lo sham'u"
usually refer to? [e.g. Vayikra 26:14,
Devarim 11:13-15,
etc.]
Why would (or wouldn't) that be the
proper translation
for that phrase in this pasuk?
7. Review 6:10-12, making sure that you
understand the logic
of Moshe's 'kal va-chomer' when he asks God:
'Why should
Pharaoh 'obey' to me if Bnei Yisrael didn't
'obey' (or
'listen')?' How would this affect the
meaning of "ve-lo
sham'u" in 6:9?
8. Now, read carefully Yechezkel 20:1-10,
making sure that
you understand when and why this
'conversation' takes place.
Note how Yechezkel describes an event that
took place before
Yetziat Mitzrayim. In your opinion, when and
why did God's
request from Bnei Yisrael to perform
'teshuva'?
In your answer, relate to the textual
parallels between
these psukim and Shmot 6:2-9!
How can these psukim help you interpret
the meaning of
"ve-lo sham'u el Moshe" in 6:9?
Be sure to relate to the textual parallel
in Yechezkel 20:7-
9!
[You may be familiar with a Midrash
[actually it is a
Zohar] that describes how Bnei Yisrael (in
Egypt) had
reached the lowest 'spiritual' level /
'mem-tet sha'arei
tum'a'. Relate this to these psukim in
Yechezkel.]
9. Does 6:14-28 appear to be 'out of place'?
If so, where
(in your opinion) do these psukim belong?
What else is
difficult about these psukim? After this
'interruption', does
the focus of Sefer Shmot change from Bnei
Yisrael to the
Egyptians? If so, can you explain why?
[Relate your answer
to the difference between 6:10-13 and
6:29-30.]
10. What is difficult about the sentence
structure of 6:28
(and its interpretation)? Can you relate
this pasuk to our
discussion in the previous questions?
Can you suggest a reason why the
section of 6:14-27 is
placed here instead of earlier in Sefer
Shmot? In what manner
does this unit serve as a 'buffer' between
two different
aspects of the story of Yetziat Mitzrayim?
11. According to 6:9, it appears that Bnei
Yisrael do not
accept the message of 'Ani Hashem'. Is there
anywhere else in
Sefer Shmot where Bnei Yisrael are commanded
with a similar
message? If so, do they accept this message
at that time?
Be sure to relate to 15:25-26;:19:4-6 &
20:1-4. Note as
well Vayikra 18:1-5 & 18:24-28!
PART III - PARSHANUT
LO NODA'TI
1. What is difficult about God's statement
in 6:3 concerning
how He made Himself known to the Avot? Is it
true that God
only 'spoke' to the Avot be-shem 'Kel Shakai'
and not 'be-shem
Havaya'? [See Br. 12:1-7 13:14, 15:1-20,
etc.]
In your opinion, what does the word
'noda'ti' mean?
[What is the Hebrew root of this word? Note
the various
translations of this word in the different
English
translations, as well as the controversy
among the
commentators.
See Rashi,
Why does Rashi distinguish between 'lo
noda'ti' as
opposed to 'lo hoda'ti', and how does his
interpretation take
into consideration what God continues to tell
Moshe in 6:4-5?
Next, see Rashbam, noting how his
explanation is quite
short and simple. Note as well, how he
relates to the point
of 'lo hoda'ti', as Rashi had done.
Then, see Ramban, noting how he first
quotes and explains
Rashi, then quotes Ibn Ezra, and actually
accepts his
interpretation - but explains why from a
different angle.
Try to understand why Ramban does not
accept Rashi's
interpretation as sufficient, and why he
understands that Ibn
Ezra arrived at the correct answer, but not
for the right
reason. It's a very lengthy Ramban, but
very important
towards understanding the deeper meaning of
God's special name
[shem Havaya] in the story of the Exodus and
several very
fundamental concepts concerning the nature of
God's
'hashgacha' / providence.
EL-AL
2. What is the textual difficulty in
translating 6:13?
Why is the word 'el' so problematic? To
whom is God
sending Moshe - only to Pharaoh or also to
Bnei Yisrael?
See Rasag, Rashi, Ibn Ezra, Seforno, &
Chizkuni.
To help you appreciate the wide range of
solutions that they
suggest, try to identify which commentator:
'changes' the word 'el' to 'al'?
adds a 'missing' word to the pasuk?
adds a 'missing' phrase to the pasuk?
treats this as a new commandment, and
understands this as a repeat of a
previous commandment?
[Note Ramban on Bamidbar 20:8; re: v'dibartem
el ha'selah"!]
WHO SAYS?
3. To the best of your recollection, each
time when Moshe &
Aharon went to Pharaoh, who did the talking -
Moshe or Aharon?
According to either possibility, why did the
other 'join
along'? After you answer this question,
review 6:10-13 &
then 6:29-7:3.
In your opinion, does 6:29-30 simply recap
6:10-13, or do
these psukim describe something new that
takes place?
Now see Rashi on 6:29 and 6:30. How
does he answer this
question? [Note how he explains 'Ani Hashem'
in 6:29.]
Then see Ibn Ezra and Rashbam, noting
how their peirush
is similar to Rashi's. If possible, note
what specific point
each one adds to Rashi's peirush.
Then see Ramban, noting how he quotes
Rashi (and Ibn
Ezra), and totally disagrees. It's a rather
lengthy Ramban,
but worthwhile to follow, for his proof is
rather rigorous.
Note how he explains the various stages in
Moshe's
conversations with Hashem concerning his
ability to speak to
Pharaoh. Also pay attention to the fact that
Ramban actually
'praises' Moshe's request not to become God's
spokesman to
Pharaoh.
Be sure that you understand how (and
why) Ramban's
peirush is different than Rashi, and how they
disagree
concerning what actually happened each time
that Moshe and
Aharon went to talk to Pharaoh!
4. The phrase: "Va-yedaber Hashem el Moshe
leimor" is used
numerous times in Chumash. How would you
translate 'leimor'
in its context in this phrase?
The first time this phrase occurs is in
6:10.
See Ramban on this pasuk for a very
interesting and
important interpretation! [Note how (and
why) he argues with
Ibn Ezra.]
be-hatzlacha,
menachem
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