[Par-reg] Kitisa - questions for self study

Sun Feb 9 16:47:39 EST 2014

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     THE TANACH STUDY CENTER
[http://www.tanach.org]

          In Memory of Rabbi Abraham Leibtag

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     PARSHAT KI-TISA - Questions for
self-study

PART ONE - Questions for the 'Shabbos Table'

THE DEFINITION OF 'WORK' [ON 'SHABBOS']

1. Recall (from our study of Parshiot
Terumah/Tezaveh) how

chapters 25 thru 31 constituted a distinct
unit, containing a set

of mitzvot that 'interrupted' the narrative
describing what

happened when Moshe ascended Har Sinai for
the first forty days. 

     Recall as well how ALL of the mitzvot in
this section

related to the building of the Mishkan,
EXCEPT for the final

section, i.e. 31:12-30. Instead, that section
dealt with the

prohibition of doing work on Shabbat. [If you
don't remember

this, it is highly recommended that you first
scan from chapter

24 until chapter 32 to review this
structure.]

     With this in mind, read 31:12-30 and
attempt to determine

how this short section about Shabbat relates
to the lengthy

section of mitzvot about the Mishkan that
preceded it.

     What halachik principle do Chazal learn
from this

juxtaposition?  In your opinion, could this
conclusion be

considered the simple "pshat" of these
psukim? [Explain 3:12-13.]

     In your answer, relate to the meaning of
the word "ach" in

31:13. [See also Rashi, Rashbam, Ibn Ezra,
Ramban, and Seforno

on this pasuk!]

2. Review 31:16-17 once again, noting how
these psukim relate

shabbat to the concept of a "brit", and how
they consider shabbat

as an "ot" [a sign] of this covenant between
God and His people!

Note as well the parallel between 31:13 and
29:46! [Recall how

29:46 formed the conclusion of the summary of
the "shchinah" unit

discussed in our shiur on Parshat Tezaveh.]

     What else in Chumash is considered an
"ot brit".

          [If you give up, try Breishit
9:12-13 and 17:7-11.]

     Based on these sources, attempt to
explain how and why

"shabbat" acts as an "ot" brit, and how it
relates to God's

creation of the universe (and our
relationship to that creation).

[How does this relate to "brit ha'keshet" and
"brit milah"?]

     Relate this as well to the logic behind
the prohibition of

doing work on the sabbath, and its definition
(i.e. any type of

'creativity') as opposed to just 'physical
labor'.

3. Review the opening psukim of Parshat
Vayakhel (Shmot 35:1-5),

noting once again how the prohibition of
doing work on shabbat

is mentioned as Moshe introduces the laws of
the Mishkan that

follow in chapters 35 thru 40.  Compare this
presentation of

shabbat to its parallel in 31:12-17.  Can you
explain the reason

for both the similarities and differences?
[Relate to how

chapters 25-31 describe the 'commandment' to
build the Mishkan,

while chapters 35-40 describe the
'instructions' concerning how

to build it.

WHY FORTY DAYS?

4. Review Shmot 24:12, noting the reason why
Moshe's ascends Har

Sinai for the first forty days.  Based on
this pasuk, can you

suggest any 'logical' reason why it was
necessary for Moshe to

spend a full forty days on Har Sinai?  [What
did Moshe Rabeinu

receive at that time, that would take such a
long time to

receive?]

     After you answer this question, see a
beautiful Ibn Ezra on

this topic in his commentary on 31:18.

     [If you had any doubts concerning Ibn
Ezra's "frumkeit", I

     recommend that you study this Ibn Ezra
carefully, noting

     also how it relates to his entire
approach to the study of

     Chumash.] 

A SIGNIFICANT 'SELECTIVE' REPETITION

5. Towards the conclusion of Parshat Ki-tisa,
after God declares

His 13 Midot of Rachamim (34:6-9), we find a
'promise' (see

34:10) followed by a battery of short
commandments (see 34:11-

26).

     Are these commandments (and 'promise')
new, or are do they

sound like a 'repeat' of mitzvot which were
given earlier in

Parshat Mishpatim?  [Relate especially to
Shmot 23:9-33.]

     If so, can you explain why specifically
these mitzvot (and

promise) are being repeated?

     [Hint: Be sure you can also explain
which type of mitzvot

     from Parshat Mishpatim are not repeated
in this section.] 

     Relate your answer to the events of chet
ha'egel.

KEY WORDS

6. When studying Chumash, we often find a
certain key word that

is used several times throughout a certain
section. [In Hebrew,

this is called a "mila maancha" - lit. a
'guiding' word.] 

     In Parshat Ki-tisa, we find a classic
example in the Torah's

use of the verb "li'rot" - to see
[reish.aleph.hey] - in the Chet

ha'egel narrative.

     As you review chapters 32->34, note how
often we find this

verb (in different forms), and be sure that
you understand its

meaning. 'See' for  yourself ['pun intended']
if this word points

to a central theme of the entire "chet
ha'egel" narrative. As you

read, pay careful attention to: 32:1, 32:5,
32:9, 32:19, 32:25,

33:10, 33:12-13!, 33:20-23, 34:10, 34:23-24!,
34:30, and 34:35.

     What does it mean when God 'sees'...,
when man 'sees'...,

and when man 'sees' (or is seen by) God?

     Relate also to the use of this verb
(r.a.h.) at Ma'amad Har

     Sinai, especially 20:15, 20:19.  See
also 19:21, 24:10, &

     Devarim 5:21!

     Could you say that sometimes 'seeing is
believing'? Explain.

     Keep this question in mind as prepare
the study questions

for this week's shiur.

7. If you had fun with that one, you can also
try an easier one:

the use of the word "ra'ah" [evil/
reish.ayin.hey.] in 32:12-14.

Relate to 32:17, 32:22, 32:25?, 33:4.

     Relate to Shmot 10:10; see Rashi,
Ramban, Chizkuni, Rashbam.

========

PART TWO - Questions for preparation (for the
weekly shiur)

THE STORY OF CHET HA'EGEL - ITS 'BACKDROP'

1. To appreciate the events that unfold at
chet ha'egel, we must

begin our study with a review of 23:20 thru
24:18. 

     Recall from our study of Ma'amad Har
Sinai (and its "ko

tomar unit" /20:15-33:33), that in addition
to the Dibrot, and

the mitzvot of the "ko tomar" unit, Bnei
Yisrael also received

a special promise (see 23:20-25) at the
conclusion of that unit

concerning how God will help them inherit the
Land (should they

keep His mitzvot).

     Carefully review these psukim,
especially 23:20-25, noting

how God promises to send a "MALACH asher shmi
b'kirbo" to assist

them. Be sure that you understand these
psukim, and note the use

of the word "l'fanecha" in this context.

     In your opinion, WHO do you think this
MALACH is (or was

supposed to be)?  In your answer, relate to
23:22, i.e. that the

MALACH is someone that Bnei Yisrael must
'listen to', and will

relay to Bnei Yisrael whatever mitzvot God
may command.  

     Relate this as well to the meaning of
"shmi b'kirbo" in

23:21.  [Note as well Shmot 19:9 in regard to
how Moshe will act

as God's 'speaker'.]

2. Carefully review 24:12-18, in an attempt
to determine

(according to pshat) if Bnei Yisrael had any
idea concerning how

long Moshe was going to be gone for?  

          [What popular Midrash is based on
24:14?]

     What was the last thing that Moshe told
them?

     After several weeks passed, what
conclusion do you think

that just about everyone had made? In your
opinion, (and based

on 24:12-17), was this a logical conclusion?

3. Based on Shmot 3:6-9 (and 3:13-17), when
Bnei Yisrael left

Egypt, how long did they expect that it would
take until they

would arrive in Eretz Canaan?

     Assuming they had concluded that Moshe
was not going to

return, what 'should' have they had asked
for?  Would it make

sense for them to remain in the desert or
travel somewhere else?

If so, to where should they travel?

UNDERSTANDING CHAPTER 32, BASED ON CHAPTER 24

4. Review 24:12-18 once again and then jump
directly to 31:18,

and continue reading 32:1-3.  Note how
chapter 32 forms a direct

continuation of the narrative that began in
chapter 24.

     With this in mind, review 32:1 once
again in an attempt to

determine more precisely what Bnei Yisrael
are asking for.

     In your answer, use 24:12-17 to explain
why Bnei Yisrael

complain specifically to Aharon, and why they
ask for "elohim

asher YALCHU l'FANEINU..."!

5. Note the parallels between chapter 24 and
32:1-7! How does

these parallels help us understand the events
that take place at

chet ha'egel?

     For example:

          Compare the ceremony that take
place in Shmot 24:3-11

     with the actions that Aharon takes at
chet ha'egel (in

     32:1-6). What is parallel, what is
different? 

          Compare the people's request in
32:1 ["asher YALCHU

     l'FANEINU"] to 23:20-23 (noting word
"l'fanecha").     

     Based on this parallel, what are the
people asking for?

     Considering their predicament, is their
request logical? 

AHARON'S INTENTIONS

6. Based on the above questions, does it seem
that Aharon's

intention in making the "egel" was to make a
symbol of God, or

did he intend to make an idol to worship a
different god. [Be

sure that you can explain each phrase in 32:4
and 32:5.]

     In relation to this question, see Rav
Yehuda Ha'Levi in

     Sefer Ha'Kuzari I.77! See also Ramban on
32:1.]

WHAT WENT WRONG?

7. In the parallels between 24:3-7 with
32:5-6, did you find a

parallel for "va'yakumu l'tzachek"? Can you
explain why?

     What does this phrase imply? [See the
various opinions in

the commentators.] 

     To help understand what happened (and
hence what this phrase

implies), read 32:17-19.  What is the cause
for this 'loud noise'

that Yehoshua hears, and what are the
"mcholot" that so angers

Moshe Rabeinu when he sees the "egel"?  

     [Relate as well to 32:25.]

8. As you review 32:6-8, note on what day God
becomes angry and

tells Moshe to go down from Har Sinai. Was it
on the same day

that Aharon made the "egel" or on the NEXT
day?  Explain why this

point can help explain what Bnei Yisrael's
sin was.

GOD'S ANGER AND CONCLUSION

9. Review 32:7-9, noting God's immediate
response to chet

ha'egel.  Relate this to 23:21, i.e. "ki lo
yisa l'fisheichem".

Note as well how 32:9 includes an additional
statement. In that

pasuk, what does "ra'itti" [God 'saw'] imply?
[Compare 32:1.]

     Similarly, what does "am kshe oref"
imply, both literally

and in its context? Explain God's conclusion
and its

implications.

     In your opinion, does God's conclusion
that Bnei Yisrael are

an "am kshe oref" stem only from the events
of chet ha'egel, or

may it have been based on earlier events as
well?  [Relate to

Yechezkel 20:5-10 and the TSC shiur on
Parshat Beshalach.]

BRIT AVOT AND BRIT SINAI

10. In his tefilla [prayer] in 32:11-13, what
approach does Moshe

use to thwart the impending punishment? Why
does he provide TWO

reasons, and what are they?

     Note how 32:13 relates to "brit Avot".
How does that "brit"

relate to "brit Sinai"?  Relate to the "brit"
in 19:5-6 as well

as 24:7.

     In your opinion, can "brit Sinai" be
broken? If so, when and

why?  Can "brit Avot" be broken? If so, when
and why?

     Use your answer to explain WHY Moshe may
have broken the

LUCHOT - the symbol of "brit Sinai" (see
32:15-20), based on

23:21 and its implications.

WHO'S TO BLAME?

11. From the story in 32:1-25, it appears
that the entire nation

had sinned; yet from 32:26-34, it appears
that only about 3,000

people sinned (at least they were the only
ones punished).  Can

you explain why? Relate to Moshe's request in
32:30-32 and the

events that took place in 32:1-6.

     What is God's answer (to Moshe's request
for pardon) in

32:33-34? If God pardons them, why does His
answer appear to be

negative, if He didn't pardon them, why does
He instruct Moshe

to now lead them to the Promised Land?

A NEW MALACH

12. Read 33:1-3. Note how this relates to
"brit Avot".  Explain

the nature of this MALACH who will now lead
them?  Is the same

MALACH that was mentioned in 23:20-21? If
not, how is this MALACH

different?

     Read 33:4-6. What is the significance of
God telling Bnei

Yisrael to remove their 'jewelry' which they
received at Har

Chorev (33:1-7)? [How do Chazal explain this
'jewelry'?]

     Explain Bnei Yisrael's response to this
request, and the

     final outcome of this 'parsha' (see
33:7-11).

     To where must Moshe move his tent
afterward, WHY?

What has happened to the SHCHINA? Does it
ever return? If so,

when and why?

MOSHE RABEINU'S INTERVENTION

13. At this point in the story (i.e. after
33:11), what would

have happened had Moshe Rabeinu not
intervened?

     Would Bnei Yisrael have entered Eretz
Canaan? If so, at what

'spiritual level'? With which mitzvot?
Relate to 32:34; 33:1-4;

33:12-17, and to "brit Sinai" in general.

14. What is the gist of Moshe's complaint to
God 33:12-23?  

     Note Moshe's emphatic statement of
"re'ay ki amcha ha'goy

ha'zeh" in 33:13. Does Hashem agree?

     How does this relate to God's response
in 33:17-23? How does

this response relate to the story of the
second luchot as

explained in 34:1-10?  [Note how 34:5-6
relates to 33:19!]

     How does all of this relate to the
second luchot and God's

13 midot of rachamim?

     Have the 'ground rules' of God's
relationship with Bnei

Yisrael changed? Relate this to the need for
the SECOND LUCHOT

and a new covenant (see 34:27).

GOD's 13 MIDOT OF RACHAMIM

15. To the best of your recollection, up
until the events of

"chet ha'egel", had God shown any special
type of attributes?

     If so, where these "midot" [attributes]
of mercy or "din"

[exacting punishment]?  Support your answer,
by bringing examples

from earlier events that are recorded in
Chumash.

16. We are informed of God's '13 midot' of
mercy in Parshat Ki-

tisa, in the story when Moshe receives the
second "luchot".

     In your opinion, did God only 'acquire'
these midot at this

time, or had these been His 'midot' since the
time of Creation.

GOD'S MIDOT BEFORE CHET HA'EGEL

17. Carefully review the "Aseret ha'Dibrot"
[the Ten Commandments

/Shmot 20:1-14], noting how the first three
DIBROT include

certain attributes by which God will either
reward or punish Am

Yisrael.  Find those MIDOT, write them down,
and make note of

where you found them (for later reference). 

     In your opinion, are these attributes of
mercy?

     If not, explain how else they could be
categorized.

18. Next, review 23:20-24, noting 23:21. Does
this passage relate

to any of God's midot?  If so, how does it
relate to the midot

that you found in the Dibrot? 

     Similarly, can you find any of God's
midot when He becomes

angered by chet ha'egel (see Shmot 32:6-10).

If so, name these midot as well, and add them
to your list.

THE MIDOT OF THE SECOND LUCHOT (IN RELATION
TO THE FIRST)

19. Based on your answers to the above
questions, make a list of

God's midot mentioned in Chumash BEFORE the
Moshe receives the

second luchot. [In other words, answer
question #2 (above) again!

     Now, compare your list with the 13 MIDOT
of mercy in 34:6-7.

     Do they correspond? If so, how and why?

20. Based on your answers to the above study
questions, re-

examine the 13 MIDOT as described in 34:6-8.
Carefully compare

them to the various "midot" which you found
in your study of

Ma'amad Har Sinai (above).

     How to God's MIDOT prior to the events
of "chet ha'egel"

compare to His MIDOT beforehand (i.e. at the
time of Matan

Torah)? Can you find a parallel?

RETURNING TO THE FIRST MALACH

21. Review once again the events of "chet
ha'egel", paying

careful attention to the phrase "am kshe
oref" in 32:9, 33:5, and

34:9.  Attempt to relate these psukim to
God's attributes that

have been discussed thus far.

     How do you explain the word "ki" in "ki
am kshe oref hu..."

in 34:9, in contrast to what it means in
33:5.

          1) 'because'; 

     or   2) 'even though'?

Explain the thematic significance of this
translation.

22. After God declares His 13 MIDOT of mercy
in 34:6-8, are there

times when He may still enact His attributes
of "din" [exacting

judgement]? Support your answer based on
34:11-14!

     If so, can you explain why?

PART THREE - PARSHANUT

1. Review Moshe's tefilla in 32:11-14.
Considering 32:14, what

is problematic with the story that takes
place in 32:15-33? Would

it make more sense to place these psukim
after 32:32?

     See Ibn Ezra ha'aroch on 32:11 for a
complete discussion.

Then see Ramban, and his approach.  Note how
both commentators

based their explanation on the parallel
account of these events

in Devarim chapter 9.

2. Read Shmot 34:27. In your opinion, what
specifically does

"ha'devarim ha'eyla" refer to?  [Can you
think of more than one

possibility? Be sure to relate to the
previous "parshia"!]

     Now see Rashbam, Ibn Ezra, Ramban, and
Seforno. Can you

explain why there are so many different
opinions?

2. Now read 34:28, noting "va'yichtov al
ha'luchot". When you

read this pasuk, how did you translate
"va'yichtov", i.e. did God

inscribe the Commandments on these LUCHOT or
did Moshe? [Or

didn't you think?!]

     Now see all the commentators! How do
they all answer the

above question? [Are you surprised?] On which
pasuk do they all

base their pirush on? Why?

3. Now read 34:32. In your opinion (and based
on the context of

this pasuk) what mitzvot does "et kol asher
diber Hashem ito

b'har Sinai" refer to? [Be sure to give this
pasuk some careful

thought.] How does this pasuk relate to 35:1
and its context?

     As usual, see Rashbam, Ibn Ezra, Ramban,
and Seforno. Can

you explain why there are so many different
opinions?

     Finally, see Chizkuni's pirush on this
pasuk! How does his

explanation help you appreciate Chazal's
exegetic principle of

"ein mukdam u'muchar ba'Torah". In your
opinion, why do you think

that Chizkuni presents this explanation
specifically on this

pasuk?  [Why does he mention the date of 20
Iyar? / When you give

up, see Bamidbar 10:11.]

b'hatzlacha,

                                   menachem

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