[Par-reg] Acharei Mot Kedoshim - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Fri Apr 24 06:32:08 EDT 2015
*********************************************
****************
THE TANACH STUDY CENTER
[http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem
Leibtag
*********************************************
****************
PARSHAT ACHAREI MOT
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
THE 'MURDER' OF ANIMALS
1. Review 17:1-7, noting how these psukim
forbid slaughtering
any animal, unless it is brought as an
offering to God in the
Mishkan. Note as well the reason(s) that the
Torah provides
for this prohibition!
In your opinion, does this law apply
only to 'offerings'
[korbanot], or to any animal? In other
words, according to
the simple meaning of these psukim, would it
be permitted to
slaughter an animal (that was not intended to
be a korban) to
eat its meat?
Compare this prohibition to a similar
set of laws about
offering animals outside the Mikdash in
Devarim 12:20-28.
What is similar to Vayikra 17:1-7, and what
is different? Can
you explain why (i.e. how the laws in Devarim
relate to the
situation in the land of Israel, while the
laws in Vayikra may
apply to the desert)?
Then, see Ramban on 17:2-3 - and enjoy!
It's a bit
lengthy, but very interesting.
2. Next, note that the Torah compares this
slaughter of
animals (outside the framework of a offering
in the Mishkan)
to 'murder' - see 11:4 - "dam ya'chasehv
l'ish ha'hu - dam
shafach" - it is though this person has
spilled blood!
Furthermore, this transgression falls under
the severe
category of "karet" - being cut off from the
Jewish nation
(see 11:4).
In your opinion, what is so terrible
about this sin?
Compare the wording of this prohibition
to God's blessing
to the children of Noach after the Flood in
Breishit 9:1-6,
noting what they are permitted to eat,
compared to what was
permitted to Adam ha'Rishon in Breishit
1:29-30! In your
opinion, is there any meaning to the textual
parallel between
Vayikra 17:4 and Breishit 9:4-5?
Then, see the short commentaries of
Ramban and Seforno on
17:4 - for a very interesting insight!
3. In 17:5, the Torah explains that a reason
for this
prohibition is to prevent Bnei Yisrael from
making offerings
to the "seirim" - which literally would be
translated as
'goats'! In your opinion, does this reason
make any sense?
Then, see commentaries of Rashi, Ibn
Ezra, and Ramban,
noting how they pretty much agree to a very
different
translation here for the word "se'irim".
Note how they
provide a textual reason for this translation
as well.
Then, see Rashbam on 17:5, noting how
his interpretation
is slightly different. In your opinion,
would he agree with
Rashi?
Finally, compare this pasuk to the
special offering of
"seirim" on Yom Kippur, as describe in
Vayikra 16:5-10 and
16:21-22. Could this parallel provide us
with a different
explanation for the mention of "seirim" in
17:5? Could this
also explain the juxtaposition between
chapters 16 & 17 in
Sefer Vayikra?
==========
WHAT'S SPECIAL ABOUT THE LAND OF ISRAEL?
1. Review the closing psukim of chapter 18
(i.e. 18:24-30), in
light of the opening psukim of that chapter
(i.e. 18:1-5).
According to these psukim (especially
18:25-28), how (and
why) does the land of Israel 'punish' Am
Yisrael for not
keeping God's laws.
Then, see the famous Ramban on 18:28 -
where he
articulates his approach to what is special
about the land of
Israel.
See also Ramban on Breishit 28:21, in
regard to the
meaning of Yaakov's statement of "v'haya
Hashem li l'Elokim".
[No matter what your 'political' opinions
may be, it will
serve as something appropriate to study on
Yom Atzmaut!]
=============
AVODAT YOM KIPPUR
1. In the Torah, we find the concept of
KEDUSHA in three
realms:
"kedushat zman" - in time
"kedushat makom" - in space (or
geographic place)
"kedushat adam" - man (or living
things)
Based on your previous knowledge, bring
an example of
each type of KEDUSHA. What would you consider
the highest
level of KEDUSHA in each of these three
realms?
As you study chapter 16, can you find an
example of each
of these three types of KEDUSHA?
If so, would you consider this
significant? Explain why.
Relate your answer to the importance of
the AVODAH of the
KOHEN GADOL on Yom Kippur? [The questions in
Part Two (for
this week's shiur) will relate to this topic
in greater
detail.]
2. Note how chapter 16 discusses the special
AVODA performed
on Yom Kippur while chapter 17 discusses the
prohibition
against offering sacrifices OUTSIDE the
confines of the
MISHKAN.
Are these two chapters thematically
related? If so, how?
Bring at least two examples to support
your answer.
[Be sure to relate to the "se'irim"
(see 17:7).]
Why do you think that they are
juxtaposed?
Based on their respective headers (16:1
& 17:1), would
you conclude that these two parshiot were
given at the same
time?
Explain why yes, or why not.
Relate your answer to the overall
structure of Sefer
Vayikra as discussed in our introductory
shiur and the nature
of the laws that relate to the Mishkan.
===========
FORBIDDEN BLOOD
3. At the end of chapter 17 we find once
again in Sefer
Vayikra the prohibition against eating blood.
Why do you think
that these laws (i.e. 17:10-16) are included
in the same
'parshia' together with the laws of
"shechutei chutz" (i.e.
17:1-9)? [In other words, how are the laws of
eating the blood
of any animal relate to the prohibition
against offering an
animal outside the Mikdash?]
Note as well that the prohibition to eat
blood was also
discussed earlier in Sefer Vayikra - note
3:17 & 7:26-27?
How are the details of this prohibition
here in chapter
17 different than those details in 3:17 and
7:26-27?
Relate to WHERE in Sefer Vayikra each
'parshia' is
located and its local context.
============
TO'EY'VOT
4. In chapter 18 we find a lengthy list of
prohibitions that
are all later defined in 18:26 as
"TO'EY'VOT". Based on this
list, how would you define a TO'EY'VA? In
general, what
category of law would you consider this list?
[i.e. bein adam
l'chaveiro, la'makom, / social justice,
morality, ritual,
social?]
Note the use of the word "to'eyva" in
Breishit 43:32,
46:34 and Shmot 8:22. Is its usage in those
contexts similar
to its usage in chapter 18?
In your opinion, how are these laws
different that than
the laws found in the Ten Commandments or
Parshat Mishpatim
(which are not defined as TO'EY'VOT)?
Finally, note the phrase "toeyvat
Hashem" in Devarim
22:5, 23:19 & 25:16, and their contexts. Can
you explain the
difference between what the Torah refers to
as a "toeyva" in
contrast to a "toeyvat Hashem" (and why)?
In general, what makes a certain action
a "to'eyvah"?
===========
KIPPURIM & THE MIZBACH KETORET
5. In Shmot 30:10, the concept of "kippurim"
is mentioned (in
relation to the MIZBACH KTORET), even though
the precise date
for when this korban is to be offered is not
mentioned. [See
Shmot 30:10 and its context.]
How does that parshia (Shmot 30:1-10)
relate to our
Parsha (i.e. Vayikra chapter 16)?
In your opinion, why do you think that
no specific date
is given for this YOM KIPPUR korban in Shmot
30:10?
[In your answer, relate to the events of
chet ha'egel, and
WHY the 10th of Tishrei was chosen for YOM
KIPPUR, as
detailed in Vayikra chapter 23!
In your opinion, and based on this
question, had it not
been for "chet ha'egel", would there have
been a 'YOM KIPPUR'
in the holiday cycle? Explain!
[Relate to the holidays that are mentioned
in Chumash before
the story of chet ha'egel.]
============
PART II - QUESTIONS FOR PREPARATION (for
weekly shiur)
1. Read chapter 18, paying careful attention
to its opening
and closing psukim. In what way is the
overall topic of this
chapter different than the topics discussed
in chapters 16 &
17 (and for that matter in all of Sefer
Vayikra thus far)?
2. How does the topic of chapter 18,
especially its header
(see 18:1-5), relate to the topics found in
chapter 19 [i.e.
Parshat Kedoshim], and to the primary topics
found in the
remainder of Sefer Vayikra? [Be sure to
relate to the
"tochacha" in chapter 26 as well, especially
to its closing
pasuk!]
3. Review 18:1-5. How would you define this
set of psukim?
In what manner do they form a unit?
Is the commandment in 18:1 something
new, or have Bnei
Yisrael heard this before; and if so, when?
[Be sure to
relate to Shmot 6:2-8 & 20:1-2.]
In these psukim, what is the meaning of
the phrase "ani
Hashem elokeichem", and why is it repeated so
many times?
Has this phrase been mentioned earlier
in Sefer Vayikra?
Is it mentioned again later in Sefer
Vayikra?
If so, where and how often?
Relate these five psukim to 18:24-30;
19:19,37; & 20:22.
4. Make a very general outline of the major
topics of Sefer
Vayikra (from chapter 1 to 27), paying
careful attention to
where we find laws that relate to the
Mishkan, and where we
find laws that relate to 'daily life'.
How does chapter 18 relate to your
outline?
From what perspective could you consider
chapter 18 a
'transition' point in Sefer Vayikra?
Would you say that there are TWO halves
to Sefer Vayikra?
If so, what are they, and do they relate
to 18:1-5?
If not, how do chapters 18->20 relate to
chapters 1->17?
[See also Parshanut section below.]
5. Which topics in your outline relate in
one form or other
to the concept of "kedusha - i.e. something
being designated
or set aside to serve God"? How does this
relate to 19:1-2?
6. Note the phrase "chukim u'mishpatim" in
18:1-5 as well as
in 18:24-30). Compare this with that same
phrase in Vayikra
26:46 (note also 26:27-33), and relate this
to your answer to
the above question. [Note as well Devarim
5:1, 6:1, and
26:16!]
Similarly, can you suggest a connection
between the word
"torot" in 26:46 and a certain part (or
section) of Sefer
Vayikra? In your answer relate to the phrase
"zot torat..."
that appears numerous times from chapter six
through chapter
15.
7. In general, which mitzvot in Sefer Vayikra
relate to the
Mikdash itself, and which mitzvot related to
the daily life of
an individual living in the land of Israel?
How does (or should) the Mikdash affect
daily life? Or re-
phrased - how (and why) should the fact that
God's "shechina"
rests among Bnei Yisrael in the Mishkan
affect what God
expects from our general behavior?
PART III - PARSHANUT
THE INTERNAL ORDER OF SEFER VAYIKRA
1. See the first Ramban in Sefer Vayikra (his
intro. to the
book), where he discusses the overall theme
of the Vayikra and
its flow of topic. Based on this Ramban, how
would Ramban
explain the logic behind the change in topic
that begins in
chapter 18 (or basically, why are the laws of
forbidden
marital relationships included in this book)?
Note how Ramban relates to this
introduction in his
commentary to 19:2! See also Ramban on 16:1,
where he relates
once again to the entire structure of Sefer
Vayikra, and where
he explains his approach that Chumash is
written in
'chronological order' (and when and why he
accepts certain
exceptions to that rule).
WHEN THE LAWS OF AVODAT YOM KIPPUR WERE GIVEN
2. The first pasuk in Acharei Mot (16:1)
tells us WHEN this
commandment was given to Moshe, i.e. after
the death of Nadav
and Avihu.
Why do you think it is necessary for the
Torah to include
this information?
Does the Torah usually inform us
concerning when each
mitzva was given?
Can you think of any other examples of
mitzvot which are
introduced in a similar fashion?
If indeed this mitzvah was given after the
death of Nadav
and Avihu, where in Sefer Vayikra should it
have been
recorded?
Relate this to Vayikra 10:1-11.
How does this relate to the
controversy of "ein
mukdam u'muchar ba'torah"?
Next, read Rashi 16:1.
How does Rashi answer the above
questions?
Read Ibn Ezra 16:1.
How does Ibn Ezra answer the above
questions?
On what do they argue, on what do they
agree?
Does either commentary relate to
the chronological
issue of when this parsha was first given?
Then, read Ramban on 16:1.
How does Ramban answer the above
questions?
How does he relate to the chronological
issue?
Does he agree or disagree with Rashi?
[Note that he quotes Rashi at the end
of his
commentary.]
WHICH MIZBEIACH NEEDS KAPARA?
3. Review 16:18 in its context from 16:14-20.
Based on your
understanding of this pasuk, WHICH Mizbeiach
does 16:18 refer
to: the Mizbach ha'nchoshet [ha'olah] -
outside the Mishkan,
or the Mizbach ha'zahav [ha'ktoret] - located
inside the
Mishkan?
On what did you base your answer?
Now, see Rashi on 16:18. How does he
answer this
question, and how does he deal with the
problematic verb that
seems to contradict his interpretation?
Next, see Ibn Ezra. How is answer
different than
Rashi's?
In your opinion, which pirush makes
more sense?
[Relate in your answer to 16:16.]
Finally, see Ramban on 16:18 (the first
part is enough).
How does he answer this question. Be
sure that you
understand his proof from the Mechilta (and
from 16:20).
Note also Shmot 30:10 (in relation to
30:1-10). How does
this pasuk affect one's interpretation of
16:18?
A PLACE TO CHANGE CLOTHING?
4. Review 16:23, in its context from
16:14-26, paying
attention to the flow of events. What is
problematic with
16:23, both in simple pshat of the pasuk, and
in relation to
WHEN Aharon was supposed to do this?
See Rashi, noting how quotes Yoma 32a in
his
interpretation.
Then, see Ramban, noting not only how he
quotes Rashi,
but especially how he explains these psukim
in accordance with
that Gemara. [Note how he explains that in
pshat - this pasuk
needs to be read in search of "drash"!]
b'hatzlacha,
menachem
*********************************************
****************
THE TANACH STUDY CENTER
[http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem
Leibtag
*********************************************
****************
PARSHAT KEDOSHIM
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
'TALKING REVENGE' & 'HOLINESS'
1. Review 19:18, noting how it discusses a
very important
mitzva of "lo tikom" (which unfortunately is
often
overlooked). As you study the first half of
19:18 (not to
mention the second half), be sure to see
Rashi's commentary
(and Ramban's) re: the meaning of both
phrases: 'lo tikom' and
've-lo titor'.
According to Rashi's interpretation of
what these phrases
imply, isn't it rather amazing that this type
of behavior -
which most of us would consider 'normal' (or
even 'expected')
- is actually an 'issur de-oraita' [a Torah
prohibition]!
Can you explain why the Torah forbids this
type of behavior?
Also, how does it relate to being "kadosh"
(holiness), which
is the primary topic of this unit of mitzvot?
In your opinion, why do you think that
there are so many
people (and unfortunately sometimes even
rabbis) who arre not
familiar with this law? [And why is it that
many people who
do know these laws have trouble observing
them?]
2. Based on the above question, attempt to
explain how 19:18
thematically relates to 19:14-17.
Then, note the sudden change of topic in
19:19, and
especially its 'header' [that introduces the
laws in the next
set of psukim). Can you explain the thematic
nature of this
transition?
Finally, review the finale of this
chapter, i.e. 19:33-
36. Use these psukim [and their finale (i.e.
19:36)] to
explain how this can explain the transition
from 19:18-19.
SHABBAT & the MIKDASH
3. Review 19:30, noting the connection
between the mikdash
and Shabbat. Where else in Chumash do we
find a similar
thematic connection between Shabbat & the
mikdash / mishkan?
[If you give up, see Shmot 31:12-16
and 35:1-4.]
Can you explain why this pasuk is
located specifically at
this point in Parshat Kedoshim?
[Relate to "kedushat zman" vs. "kedushat
makom".]
If you have ample time, note as well the
various
commentaries on 19:30, noting how each one
takes a slightly
different angle.
WHY THE REPEAT?
4. Note how the commandment 'lo ta'aseh avel
ba-mishpat' is
stated twice in chapter 19 (see 19:15 &
19:35). Read each of
these psukim carefully, noting their context;
and attempt to
ascertain whether this is simply a repeat of
the same law, or
if each commandment relates to a different
type of situation.
Then, see Rashi on 19:35, noting the way
he explains how
each commandment in unique.
See the interpretation of Ibn Ezra as well.
THE TEN COMMANDMENTS IN PARSHAT KEDOSHIM
[for shiur #1 this week]
1. Many commentators have noted that one can
find an example
of each of the Ten Commandments (or a very
similar mitzva) in
the opening psukim of Parshat Vayikra.
Before seeing the commentaries inside,
carefully review
chapter 19 and attempt to find these
parallels on your own.
When you finish, record your answers so
that later on,
you can compare your conclusions to those of
the various
commentators.
2. Review your conclusions once again, this
time organizing
them as follows:
a) Commandments that have an obvious
parallel.
[for example - 'honoring parents' / see
19:3]
b) Commandments that have only a tangential
parallel
c) Commandments that appear to have no
parallel
Considering that there are so many
Commandments that have
parallels, can you explain why the
commentators are so eager
to find parallels for all of the ten
commandments?
Can you explain why only some of the
parallels are obvious,
why others or only 'alluded' to?
3. For the Commandments that you did find
parallels for, note
their order within Parshat Kedoshim. How
does that order
relate to their order in the original Ten
Commandments?
Note as well the phrases 'Ani Hashem'
and 'Ani Hashem
Elokeichem' that repeat themselves so often
in this section,
and note especially where we find each
phrase. Does this
appear to be random, or organized? If you
find some type of
'organization' - attempt to explain its
logic.
Relate these two phrases and where they
appear to the Ten
Commandments that the psukim that precede
each phrase
corresponds to.
4. Now, let's see how the commentators
related to these
parallels.
First see the Chizkuni on 19:2, and make a
list of all of
his conclusions. Did your list match his?
Can you explain
the differences (if there are any)?
Next, see Ramban on 19:4 (towards the end),
where he too
finds all of the Ten Commandments in this
parsha.
Finally, see also the Ibn Ezra on 19:2
('ki kadosh...')!
Using your list, make note in regard to
which
Commandments everyone agrees (on the
parallel), and on which
we find differences of opinion.
Based on your own attempt to identify these
parallels,
attempt to explain why.
5. Even though these mitzvot are similar to
the Ten
Commandments, they are not identical. There
are also many
examples of additional mitzvot. Try to
define the manner in
which the mitzvot in Kedoshim are different
than the dibrot
(i.e. are they more strict or lenient etc.),
even though they
may also be 'parallel'.
Is this difference significant? Can you
relate it to the
title of the Parsha - 'Kedoshim tihiyu'?
6. Review the first 18 psukim of chapter 19
once again, this
time noting how often the phrase ANI HASHEM
is repeated. Is
there a pattern to this repetition?
Note when it states ANI HASHEM and ANI
HASHEM ELOKEICHEM.
Does this also fit into a pattern?
Does this pattern relate in any way to
the division of
the DIBROT into 'two halves'?
How does this observation relate to the
parallels that
you found between the DIBROT and the mitzvot
in chapter 19?
[See questions #1 & #2 above.]
Which mitzva in Parshat Kedoshim seems
to 'ruin' this
pattern? Can you explain why?
7. Review 19:5-10. Based on the pattern set
by "ani Hashem
Elokeichem", can you explain why this set of
psukim could be
considered a 'sub-unit'? Are these psukim
connected in any
manner to the Ten Commandments, or did you
list them in any of
your parallels?
In you opinion, what is the connection
between 19:5-8 and
19:9-10? How do either of these mitzvot
relate to the other
mitzvot in chapter 19?
8. Review Shmot 20:19-23, noting how these
psukim are the
first mitzvot that Bnei Yisrael receive after
the Ten
Commandments. Can you find a parallel
between these mitzvot
and the DIBROT as well? Then, continue
reading into chapter
21 [Parshat Mishpatim] and see if this
pattern continues.
Relate these parallels to your answers to the
above questions.
[See also the TSC shiur on Parshat
Mishpatim.]
=========
PART TWO - QUESTIONS FOR PREPARATION
for SHIUR #2
- The Header: "KOL ADAT BNEI YISRAEL"
1. In what manner is the header of Parshat
Kedoshim (19:1-2)
different than the standard header
introducing a parsha of
mitzvot that is usually found in Chumash?
Does Rashi comment on this?
If so, what is his comment? How does it
explain the
reason for this difference?
2. Where else in Chumash do we find a parsha
of mitzvot that
also includes the header of "KOL ADAT BNEI
YISRAEL"?
Does it relate in any way to Parshat
Kedoshim?
[If you give up, try Shmot 12:1-3,
and 35:1]
Do any of these sources help you better
understand the
Rashi referred to above/ 19:2 -
"daber...melamed she-ne'emar
be-hakhel..."?
See also Vayikra 8:3-5!
3. What does the word 'eida' mean? What is
the Hebrew
'shoresh' of this word?
Can you relate this shoresh to the
reason why this parsha
was given to the entire eida?
4. In what context do Bnei Yisrael serve as
'eidim'
[witnesses?] when they fulfill the
commandments of KEDOSHIM
TIHIYU?
See Seforno on 19:2, and relate his
commentary to your
answer?
5. See also Chizkuni on 19:2, and compare
his peirush to that
of Rashi on 19:2 [in regard to 'daber el kol
adat Bnei
Yisrael']. In what way is Chizkuni similar,
and in what way
is his statement different from Rashi's?
Attempt to explain
why.
=======
for SHIUR #3
THE REPETITION OF THE 'ARAYOT'
1. Even though the 'arayot' [forbidden
marital relationships]
were already detailed in chapter 18, most all
of them are
repeated again in chapter 20. After
verifying this point,
attempt to determine in what manner their
presentation is
chapter 20 is different. At this point,
relate only to the
laws of the arayot themselves in 20:10-21 AND
to the laws that
'surround' them in 20:1-9 and 20:22-27.
Can you suggest a reason for this
repetition of the same
set of laws twice? In your answer, relate as
well to the
placement of chapter 19 in between them.
2. Next, carefully review the psukim that
surround these
arayot (in 20:10-21), i.e. to 20:1-9 and
20:22-27. Attempt to
understand (and explain) the internal
'structure' of chapter
20.
Then, compare this structure to the
internal structure in
chapter 18, where we also find psukim that
'surround' the
arayot, i.e. to 18:1-5 and 18:24-30 that
surround 18:6-23.
In what manner is this structure similar
to the pattern
in chapter 20? In what manner is it
different?
3. What specific laws does chapter 20
contain that were not
found in chapter 18? What 'general'
statements are found in
both chapters, and what is their importance?
4. In regard to the structure of chapter 20,
what is
especially difficult about its final pasuk
(i.e. 20:27)? In
your opinion, why is this pasuk 'out of
place' and where in
this chapter does it belong?
5. If you are familiar with 'chiastic
structures', see if you
can find one within chapter 20. Use this
(and your answer to
question #1) to explain the final pasuk of
chapter 20.
Be sure to compare the overall structure
of chapter 20 to
that of chapter 18. Attempt to explain the
nature of this
parallel.
How does the topic of chapter 19 [i.e.
kedoshim tihiyu]
relate to one of the levels of the chiastic
structure found in
chapter 20?
6. For those of you familiar with the sugya
in the Gemara of
"ein onshin ela im kein mazhirin" [there is
no punishment (by
Bet Din) unless first this is a warning],
relate this
principle to the above question!
=======
PART III - PARSHANUT
PARSHAT KEDOSHIM AS PART OF SEFER VAYIKRA
1. See Ramban on 19:2. How does Ramban
explain why Parshat
Kedoshim is recorded in Sefer Vayikra?
Review Ramban's introduction to Sefer
Vayikra (on 1:1).
Relate this to his peirush on 19:2.
2. Next, see Ibn Ezra on 19:2. How does he
answer this
question?
How and why are their answers different?
3. Finally see Seforno on 19:2. Study it
very carefully!
According to Seforno, why is Parshat
Kedoshim in Sefer
Vayikra? How does Seforno use this to
explain the progression
of parshiot in Sefer Vayikra?
In what manner is his approach TOTALLY
different than
Ramban's (in regard to this question)?
Note carefully how Seforno finds not
only a thematic
connection between Parshat Kedoshim and the
first half of
Sefer Vayikra, but also how he connects this
progression to
primary themes in both Sefer Shmot and Sefer
Breishit!
Explain how, and how this is consistent
with Seforno's
overall [thematic] approach to Parshanut.
[Relate this as well to his intro. to
Chumash!]
THE FLOW OF TOPICS IN CHAPTER 19
4. See the first Ibn Ezra on Vayikra chapter
19, noting how
he explains his entire approach to his
interpretation of sets
of mitzvot in the Torah (like chapter 19),
and why he tries to
find a reason for the progression of topic
from one mitzvah to
the next.
Then, if you have time, review the
entire commentary of
Ibn Ezra on chapter 19, noting how he
explains the flow of
topic from one pasuk to the next. If you
have even more time,
before you see each Ibn Ezra, attempt to
suggest a reason
first on your own.
be-hatzlacha,
menachem
-------------- next part --------------
An HTML attachment was scrubbed...
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20150424/f4429188/attachment-0001.html>
-------------- next part --------------
A non-text attachment was scrubbed...
Name: achq.doc
Type: application/msword
Size: 29699 bytes
Desc: not available
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20150424/f4429188/attachment-0002.doc>
-------------- next part --------------
A non-text attachment was scrubbed...
Name: kdoshq.doc
Type: application/msword
Size: 40448 bytes
Desc: not available
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20150424/f4429188/attachment-0003.doc>
-------------- next part --------------
A non-text attachment was scrubbed...
Name: achq.pdf
Type: application/pdf
Size: 30390 bytes
Desc: not available
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20150424/f4429188/attachment-0002.pdf>
-------------- next part --------------
A non-text attachment was scrubbed...
Name: kdoshq.pdf
Type: application/pdf
Size: 33117 bytes
Desc: not available
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20150424/f4429188/attachment-0003.pdf>
More information about the Par-reg
mailing list