[Par-reg] For Ki-teze / questions for self study

Tue Sep 2 00:46:11 EDT 2014

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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 KI-TEYZE

PART I - QUESTIONS FOR THE 'SHABBOS TABLE'

REWARD FOR MITZVOT & "kan tzipor"

1.  Review 22:6-7, noting how the Torah
promises a 'double reward' for fulfilling the
mitzvah of "shiluach ha'ken" - both "l'maan
yitav lach" [so that you will fare well] and
"v'haarachta yamim" [and have a long life].

      Are you familiar with any other
specific mitzvah where the Torah promises
this type of reward?

[In case you forgot, see Devarim 5:16 -
noting the almost identical wording!]

      In general, does the Torah usually
promise any type of reward for performing
specific mitzvot?

      In contrast, does the Torah ever
promise reward for keeping ALL of God's
mitzvot? If so, bring examples.

[In case you 'forgot', see Shmot 23:20-24,
Vayikra 26:3-16, Devarim 7:12-16, 8:19-20,
11:22-25, 28:1-16 etc.]

     In you opinion, in the above examples
when the Torah does promise reward, are those
promises given to the individual or to the
nation?

2.  Review 5:28 thru 6:3, noting how Moshe
Rabeinu not only introduces the mitzvot that
he is about to teach, but also makes some
promises to the nation regarding their reward
should they keep these mitzvot.  As you
review these psukim, can you find any textual
parallels to 22:7 and 5:16?

      Similarly, review 4:40, noting how this
is the final line of Moshe Rabeinu's first
speech in Sefer Devarim.  What type of reward
does this pasuk promise for keeping God's
commandments?  

      Again, did you notice any textual
parallel with 5:16?

      Review once again 4:40, 5:16, 5:30,
6:2-3, and 22:7, noting how they all mention
rewards of "arichut yamim" and "tov".  Can
you explain why, and how all of these psukim
are connected?

3. Review 5:16 once again.  Considering that
this mitzvah is part of the Ten Commandments
(and closes the first five, and is also the
last "mitzvat asey"), could it be that the
reward promised in 5:16 is not only for the
mitzvah of 'honoring parents', but may be for
keeping the entire covenant that comes with
the Ten Commandments (see Devarim 5:1-2).

      Based on 4:40, 5:30 and 6:2-3, would it
seem that Moshe Rabeinu understood the reward
promised in 5:16 as relating not only to the
mitzvah of "kibud horim" - but to the entire
set of mitzvot that come with the covenant at
Har Sinai?

      If so, can suggest a reason for why the
Torah chose to 'tack' this statement
concerning reward specifically together with
the Fifth Commandment?

4. Review the following sources in Sefer
Devarim where Moshe Rabeinu promises reward
in general for keeping all of God's mitzvot::
6:17-18, 6:24,  7:10-11,10:13, 11:22-28!,
12:28, 13:18-19, and 25:15.  Note how often
this concept of 'reward to the entire nation
for keeping all of the mitzvot' is repeated!

      How would this concept relate to the
mitzvot of "brit Sinai" in Sefer Devarim (see
5:1-2) and their purpose, as defined in Shmot
19:5-6 and Devarim 4:5-8!

5. In light of the above questions (and
sources), could one consider the phrase
"l'maan yitav lach v'haarachta yamim" in 22:7
- as not necessarily a promise of reward to
the individual who may fulfill the specific
mitzvah of "shiluach ha'ken", but rather as
another 'refrain' promising reward to the
entire nation for keeping all of the mitzvot
- tacked on to this mitzvah.

      Note a similar example in Devarim 12:25
(in the context of the mitzvah not to eat
blood), which seems to me more of general
promise 'tacked on' to a specific mitzvah
(note 12:25 in relation to 12:28!)

6. How is the mitzvah of "shiluach ha'ken"
(22:6-7) thematically related to the mitzvah
of "kibbud horim" (5:16)?

[In case you didn't 'catch on', in your
answer, relate to the connection between
children and parents!]

Relate this thematic connection to the fact
that both mitzvot promise the same type of
reward.

      Relate this thematic connection to
Devarim 14:1-2, noting how 14:2 relates to
Shmot 19:5-6 and brit Sinai!

      In your opinion, how does the mitzvah
to honor one's parents relate the
understanding of one's relationship with God?
[See Ramban on Shmot 20:12, where he explains
the deeper meaning of this mitzvah.]

      Finally, note how 22:6 is the first
mitzvah of a "parshia pe'tucha" that
continues all the way until 25:16 (i.e. the
next petucha is not until 25:17).  Note how
the mitzvot in 25:13-16 also promise a
similar reward.  Based on the above
questions, would you understand the reward
promised in 25:15 as general or specific?  If
general, can you explain why it is attached
to the mitzvah to keep fair 'weights and
measures'? 

7. In regard to the promise of reward for the
entire nation, as opposed to reward for the
individual - relate this concept to the fact
that "brit Sinai" was a covenant between God
and a nation (see 19:3-6), and to how the
mitzvot of Sefer Devarim relate to that
covenant!

FOR MEN or FOR WOMEN

1.  Review the laws of "eshet y'fat toar" as
detailed in the beginning of the Parsha
Ki-teyze (Devarim 21:10-14).  In your
opinion, are the purpose of these laws to
protect the man (from marrying someone he
shouldn't), or to protect the feelings and
emotions of the captive women. 

     As you review these psukim, notice how
either understanding would affect the
interpretation of each pasuk. 

[For example, does the phrase "v'asta et
tziporneha" - and she should 'do her nails'
(see 21:12) - imply that she should cut them
or let them grow? And why must she not wear
the clothing that she was taken captive in
(see 21:13)?]

     In your opinion, how do these laws
relate to the fact that this captive female
may become his permanent wife?

2. For examples of each approach, first see
Rashi 21:11, and then carefully study the
entire Ibn Ezra on 21:12-13, noting how his
interpretation reflects both of the above
directions. See also Ramban & Chizkuni! 

      [See also Rambam in Moreh Nevuchim III
/41.]

3. Review the last pasuk of this section,
i.e. 21:14, especially the final clause ["lo
titamer bah..."]. Which of the two directions
of interpretation (above) does this pasuk
support?  What is the logic behind this law?
[Note the translations and the commentators
on this pasuk.]

4. If you have additional time, be sure to
see Ramban on 21:12-13, it's quite lengthy,
but very worthwhile to study.  Note how
Ramban discusses both directions discussed
above, and relates this as well the argument
in Sifri between R. Akiva and R. Eliezer in
regard to the meaning of "doing her nails"
["v'asta et tziporneha"].

      In your opinion, which of these two
directions reflects a more 'humanistic'
approach?

5.  Finally, note the underlying topic of
21:1-9 (the laws of "egla arufa") that
precede the topic of "y'fat toar", and the
21:15-17 (the laws relating the rights of the
child from the 'unloved wife').  Do these two
topics share anything in common with the laws
of "y'fat toar"?  Relate your answer to the
above questions.

TZEKDAKA

1. How would you translate the word
"TZEDAKA"?

[Was your answer 'charity'? If so, can you
suggest any other possible meaning?]

      What is the Hebrew "shoresh" [root] of
this word, and what does it mean?

2.  Now, read Devarim 25:13-16, noting 25:15
"even shelayma v'TZEDEK...". How would you
translate the word "tzedek" in this sentence?
Is it the same as above?

      Can you recall any other similar uses
of the word "tzedek"?

[For example, relate to Breishit 38:26,
Yirmiyahu 22:1-3,15-16; and Shmuel Aleph
12:7.]

3. Next, read Breishit 18:18-19. How would
you translate "tzedaka" in this sentence?
[See commentators!]

      How would your translate the word
"tzadik"?

      Relate to e.g. Breishit 6:9; 18:23-25,
Devarim 32:4.

      How does this word "tzadik" relate to
"tzedek" & "tzedaka"?

4.  Based on the above, can you explain why
we refer to charity as "tzedaka"?! Attempt to
relate your answer to Devarim 8:11-18!

KOSHER 'AFFAIRS'?

1. Read 24:1-4 regarding the laws of a Jewish
divorce. Can you explain why the Torah
prohibits the husband to re-marry his first
wife ONLY once she has been married (in the
interim) to someone else? [Had this been
permitted, can you identify a potential
halachik 'loophole'?]

      Use this to explain why the Torah
refers to this in 24:4 as a potential
"toeyvah lifnei Hashem..." !

      [Use this as well to explain the phrase
"v'lo tachtee et

      ha'aretz..." in 24:4.]

BETWEEN MISHPATIM & KI-TEYZE

1.  Quickly review Shmot chapters 21 thru 23,
noting the similarities (and differences)
between that unit and the laws in Parshat
Ki-teyze.    Can you explain why they are
similar?

Compare, for example:

      Shmot 23:24-26 with Devarim 24:10-15 &
23:20-21

      Shmot 23:4-6   with Devarim 22:1-3.

      Would you say that Ki-teyze is a
'repetition' of the laws in Parshat Mishpatim
or an 'expansion' upon them?  Explain your
answer.

2. Are there other mitzvot in Parshat
Mishpatim that are 'expanded' upon in other
Parshiot in Sefer Devarim, or for that matter
anywhere else in Chumash? If so, where?

      Compare, for example, Shmot 23:14 -17
with Devarim chapter 16, and Shmot 23:10-11
with Devarim 15:1-7 & Vayikra 25!  Can you
find the parallels to Shmot 23:28-29?

Are there any parallels to Shmot 21:12-22:15?

      If so, where? 

      If not, can you explain why not?

3. Are there other mitzvot in Parshat
Ki-teyze that had been mentioned earlier in
Chumash in a Parsha other than Mishpatim?

      If so, where?

      [Note for example 25:15; compare
Vayikra 19:36.]

      Based on our previous shiurim (on
Parshat Mishpatim & the intro to Sefer
Devarim), can you explain the reason for
this?

      Relate this as well to Devarim 16:20.

PART IIa - QUESTIONS FOR PREPARATION (for
shiur #1)

1. Recall that the CHUKIM & MISHPATIM section
of Sefer Devarim   (chapters 12-26) contains
numerous mitzvot. Scan through the entire
section and attempt to find a correlation
between the progression of these mitzvot and
the Ten Commandments.

      Note how the MITZVAH section (chapters
6-11) contains mitzvot that are similar to
the first two DIBROT.  Can you explain why?

      Note also how the topic of HA'MAKOM
ASHER YIVCHAR HASHEM L'SHAKEN SHMO SHAM
relates to God's Name and the third
commandment.  [Be sure that you can explain
why, i.e. the connection between desecrating
His Name and making His reputation known.]

      Similarly, note that there is a group
of mitzvot that relate to the seven-year
shmita cycle and the holidays that include
their own cycles of seven.

      Recall also from last week the set of
mitzvot that discussed the leadership of Am
Yisrael (and hence leaders who should be
'honored').

      Finally, pay attention to which groups
of mitzvot focus primarily on mitzvot "bein
adam la'Makom" and which focus on "bein adam
l'chaveiro" [between man & God; between man
and fellow man].

      Use these 'hints' to help you answer
this question.

2. There are two other Parshiot in Chumash
where we find a similar collection of a wide
range of assorted mitzvot - in Parshat
Mishpatim (Shmot 21-23) & in Parshat Kedoshim
(Vayikra 19).

      Scan those Parshiot and see if you can
identify within them a progression of mitzvot
similar to the progression in the Ten
Commandments.

3. Review Devarim 5:1-7, i.e. the intro to
the main speech in 5:1, the topic of "brit
Sinai" in 5:2-3, and the presentation of the
Dibrot (in 5:6-18) followed by the story of
how the laws of Sefer Devarim were first
given (in 5:20-6:1).  

      Can you explain how this background may
relate to the parallel between the Ten
Commandments and the laws in the main speech
in Sefer Devarim?

4. In your opinion, does the progression of
mitzvot in chapters 22 thru 25 follow a
logical order, or do they appear to be a
random collection? Support your answer.
Note the commentary of Ibn Ezra on this
section, and his attempts to show the
thematic connection from one section to the
next.

PART IIb - Questions on PARSHANUT for Shiur
#2

1. Read 24:8-9. Recall that the detailed laws
of "tzaraat" are first presented in Sefer
Vayikra.

      Are there any other similar mitzvot
from Sefer Vayikra that are either repeated
or summarized in Parshat Ki-teyze (or for
that matter anywhere in Sefer Devarim)? 

      Now, note the nature of the mitzvot
that immediately follow the mention of
"tzaraat" in 24:10-22 (i.e. mitzvot which are
"bein adam la'makom" - between fellow men).

      Based on this 'juxtaposition', what can
be deduced in regard to the cause of
"tzaraat"? 

2.  Now see Rashi on 24:8 [He quotes the
Gemara in Makkot 22b.] In your opinion, is
this Midrash Halacha the simple pshat of this
pasuk? [In other words, is the warning of
24:8 general or

specific?]

      If one does hold that this Midrash is
not the simple pshat, would that make the
Midrash Halacha incorrect?

      Base your answer on the nature of
Midrashei Halacha.

3.  Now see Rashi on 24:9. How does this
relate to your answer to question #1 above?  

     Next, see Ibn Ezra on 24:9!   Why is Ibn
Ezra noting that this pasuk proves a "drash"?
According to Rashi, how closely are psukim 8
& 9 connected?

4. Next, see Rashbam on 24:8-9! [See also
Chizkuni, noting how they are very similar.]

      In what manner is his pirush to 24:8
different than Rashi's?

In your opinion, is Rashbam's pirush closer
to the simple pshat? 

      [Is this usually the case in Rashbam?]

Now, note how 'elegantly' Rashbam explains
24:9 and its connection to 24:8!   How (and
why) is this different from Rashi's
explanation for the connection between these
two psukim? 

5. See Ramban on 24:8.

      How does Ramban explain the fact that a
law from Vayikra is being repeated in
Devarim?

      How does he explain why the other laws
about "tzaraat" are not repeated here?
[Relate to his introduction to Sefer
Devarim.]

      Why do you think that this specific law
which Chazal learn in the Midrash Halacha
from this pasuk relates to what a PERSON in
Am Yisrael must be careful not to do, and NOT
a warning for KOHANIM to be careful in their
dealing with a "metzora"?

            [Relate to your answer in
question #1 above.]

     See Ramban 24:9. On what point does
Ramban disagree with Rashi? Can you explain
why?

      How does Ramban prove his point from
similar uses of "zchor" in other mitzvot in
Chumash?

      In what manner is Ramban's approach
here very different than Rashi's? In what
manner is it similar?

6.  Be sure to read Ramban on 24:9 until the
very end!

      Why would you say that it is important
for everyone [students AND teachers] to study
this Ramban?  [Why do you think that this
Ramban is not as popular as it should be?]

PART III - PARSHANUT 

AMON & MOAV - WHAT DID THEY DO?

1.  Review 23:4-7, noting the two reasons
that the Torah gives for the prohibition
against marrying someone from the nations of
Amon & Moav.  [Note as well the general
context in 23:1-9.)

      In your opinion, do these two reasons
apply to both nations, or do some reasons
only apply to one nation.  [Base your answer
on what you remember.]

     Next, review Bamidbar 22:2-7 and Devarim
2:1-30. Based on those details, answer the
above question once again!

2. First see Seforno on 23:5-7.  Can you
explain why he makes this distinction between
Moav & Amon?  Then, see Ramban on 23:5,
noting how he deals with the above questions
(and sources).   It's a lengthy Ramban, as he
first quotes Ibn Ezra's commentary, but its
worthwhile studying in its entirety.

IBN EZRA vs. THE KARITES

1. The logic of the juxtaposition of the
first three parshiot (even though they are
comprise three totally different laws) in
Parshat Ki-teyze is well known (see Rashi
21:11). Note also the Ibn Ezra on 21:20 (the
last two lines).  This style, better known as
"smichut parshiot", continues throughout
Parshat Ki-teyze. If you have the time, I
recommend that you scan the Ibn Ezra on the
entire Parsha, noting how many times he
explains the reason in many instances for
"smichut parshiot", i.e. the reason why one
mitzvah follows from the next. Many of his
explanations are very interesting and very
creative.

      See for example: 21:10, 22:6, 22:8,
22:9, 22:12 & 13 [Note here how he takes
issue with the Karites (Ibn Ezra calls them
"mak'chishim" - those who deny, i.e. they
didn't accept or follow the Oral Tradition of
Chazal). 

     Note how Ibn Ezra quite often quotes
their opinion, and then explains why he
disagrees. Can you appreciate why davka the
Ibn Ezra finds it important to argue with
them? How does this relate to his own
approach to "parshanut"? See especially Ibn
Ezra on 24:6 as well as on 22:12!]

     See also Ibn Ezra 23:16, 23:18, 23:22,
23:25 and 24:6

PROTECTING NATURE?

2. In 22:10, the Torah forbids us to plow a
field with a ox and donkey together. Can you
think of any logic behind this law?

      See Rashi, who extends this law to any
two 'pairs' of animals. Based on this pirush,
what is the reason for this prohibition? How
does it relate to the laws in 22:9 and 22:11?

      Next, see Ibn Ezra on 22:10. How is his
pirush different? What is the reason for this
prohibition according to his pirush?

     Next, see Ramban. Is his pirush similar
to Rashi or Ibn Ezra? In your opinion, why
does Ramban quote the psukim from Vayikra
19:19?

     Finally, see Chizkuni on 22:10. Note how
his pirush expands upon Ibn Ezra's
explanation. Can you explain why Chizkuni
offers two explanations, and what is the
difference between them?

      Note how Chizkuni concludes with
Chazal's interpretation. Can you explain why
he does there after he explains "pshat"?

CASE LAW

3. Note Ramban's statement in 21:11 - "diber
ha'katuv b'hoveh". This phrase is used quite
often to explain why the Torah often presents
a certain law by stating only a 'typical'
case, but the law itself is much more
comprehensive.  Note for example the law of
"kilaim" in 22:10-11, and the above question.
The classic example would probably be Devarim
14:21.

      Can you explain how this style of 'law
presentation' can help us better understand
the relationship between Torah sh'ball peh
and Torah sh'bktav - the Written law and the
Oral law?

                        b'hatzlacha,

                        menachem

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