[Par-reg] Kedoshim/ Emor - questions for self study

Thu Apr 30 06:14:49 EDT 2015

*********************************************
****************

     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

*********************************************
****************

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

          In Memory of Rabbi Abraham Leibtag

     Shiurim in Chumash & Navi by Menachem
Leibtag

*********************************************
****************

               PARSHAT EMOR

PART I - QUESTIONS FOR THE 'SHABBOS TABLE'

"CHILLUL" & "KEDUSHA" [chapters 21 & 22]

1. As you review the laws in chapters 21 &
22, note how often

we find the word (and/or concepts of)
"chillul" and "kedusha".

[Note as well how we find these words in just
about each

'parshia' division within these two
chapters.]

     What is the meaning of each of these two
words, and how

are these concepts related?

  Use this to explain the thematic connection
between the

topics found in these two chapters.

2. How do these two words - "chillul" and
"kedusha" - relate

to the overall theme of Sefer Vayikra (as
discussed in our

shiur on Acharei Mot).  Relate especially to
18:1-5, i.e. the

'introductory psukim' of the second half of
Sefer Vayikra.

     Relate your answer as well to 22:31-33,
noting how they

summarize of this unit (and these concepts),
and form a

beautiful conclusion.

     [Relate alsol to Tehillim 34:13-15!]

3.  In chapter 21, we find how the "kohanim"
our bound by a

special set of an additional laws [and
restrictions] - because

their responsibility is to serve God.  Can
you find a similar

concept in relation to the special laws in
Parshat Kedoshim

(Vayikra chapters 19 & 20) that Bnei Yisrael
are obligated to

keep?

     In your opinion, are the laws in Parshat
Kedoshim special

for the people of Israel, or would God expect
all mankind to

keep those laws.  Explain your answer.

     In your answer, relate to 20:26, noting
how we find yet

another beautiful summary pasuk!

4.   As you study the laws in chapters 21 &
22, attempt to

explain the logic of the progression from one
topic to the

next. While doing so, relate to the following
questions:

      How is the law of a KOHEN "tamey"
similar to the law of

KOHEN "ba'al mum" [someone with a physical
blemish or defect]?

How is it different?

  Attempt to explain why a kohen "baal mum"
is permitted to

eat "kodshim", while a "kohen tamey" cannot.

  Why can't either of them offer korbanot?

     In what manner are the laws relating to
a kohen "ba'al

mum" similar to the laws of an animal that is
a "ba'al mum"?

  How is the prohibition against offering an
animal less than

eight days old similar to the prohibition of
a "ba'al mum"?

5. Even though a KOHEN "baal mum" cannot
offer korbanot (see

21:16-21), he is permitted to eat them (see
21:22-23).

Attempt to explain the underlying logic of
these two laws.

     Would you consider either (or both) of
them 'fair'?  In

other words, is it 'fair' that a kohen cannot
offer a

sacrifice just because he has some type of
deformity?

6. Recall how chapters 6 & 7 in Parshat Tzav
constituted a

special set of laws for the "kohanim"
concerning HOW they are

supposed to offer the various korbanot.

     In what manner are the laws in Parshat
Tzav different

from the laws relating to "kohanim" in
Parshat Emor (in

chapters 21-22)?  [Note the header in 6:1-2,
compare with

21:1.]

     Relate your answer to our shiur on
Parshat Acharei Mot in

regard to the two 'halves' of Sefer Vayikra.
[In other words,

how does Parshat Tzav relate to "kedushat
Mishkan", while

Parshat Emor relates to "kedushat ha'am".]

PARALLEL PSUKIM

1. What is difficult about the last pasuk in
chapter 21?  In

other words, what specifically did Moshe tell
Aharon, the

Kohanim and Bnei Yisrael?  [Or what does it
'summarize'?]

     In your answer, relate 21:16-17, 21:1, &
20:1-2!  What is

special about these three 'headers', and how
do they explain

the last pasuk in chapter 21?

     Do you think that this summary pasuk
could also be

considered a conclusion to chapters 18->19 as
well?

     Support your answer!

2. Carefully study the 'style' of the opening
psukim to

chapter 23 (i.e. 23:1-4), noting how they
contain a 'double

introduction'.  Then, compare this 'style' to
the opening

psukim to Parshat Va'yakhel (i.e. Shmot
35:1-4).

     Note how each contains a similar
commandment in regard to

Shabbat, which doesn't appear to be directly
related to the

header!

     In your opinion, how can this parallel
'style' help

understand the connection between the laws of
shabbat in

relation to both the building the Mishkan and
the "moadim"?

     See Ramban on 23:2 for a detailed
discussion of this

topic and this parallel.

3. As your review chapter 23 (i.e. the
"moadim"), note how the

phrase "chukat olam l'doroteichem..." can be
found in the laws

of almost every holiday.  First, verify this
statement by

locating the precise phrase that is used for
each holiday.

     Attempt to explain what this phrase
means, and how it

relates to each holiday. Relate as well to
Shmot 12:14.

     Is this phrase for each holiday
identical? If not, which

holiday(s) is different? [Relate to the word
"moshvoteichem"

in each!]

     Can you explain why this word is missing
in specifically

in regard to "succot"?  Relate your answer to
the pasuk that

follows: "ba'sukkot tayshvu shivat yamim..."
(see 23:41-42),

and why Succot should be different in this
regard.

==========

PART II - QUESTIONS FOR PREPARATION (for
weekly shiur)

1. In Parshat Emor (chapter 23) we find a
complete list of the

Jewish holidays. Where else in Chumash do we
find a set of

laws that discusses either all (or at least
most) of the

Holidays? [If [/or when] you give up, see
Shmot 23:24-20,

34:18-26, & Bamidbar chapters 28-29 and
Devarim chapter 16.]

     As your study those units, see if you
can identify

different 'categories' of Holidays.  Explain
how your division

is based on how they are presented in
Chumash.

2. In what manner is the presentation of the
CHAGIM in Parshat

Emor different than the others? In what
manner is it similar?

     Can you identify a unifying theme for
the details about

the holidays that are mentioned in this
chapter?

3. Note the dates that the Torah uses for
each holiday. Are

they based on the solar calendar (i.e. the
agricultural

seasons) or lunar calendar (month/day)? [or
both?]  Can you

explain why?

     What type of date does the Torah use for
those same

holidays in the other parshiot of "chagim"
(as mentioned above

in question #1)?

4. As you study chapter 23, make a table
listing each of the

chagim. For each chag, note the mitzvot that
are mentioned.

     Which of these mitzvot are 'shared' by
all (or most) of

the other chagim as well, and which of these
mitzvot are

unique for that specific chag?

     Attempt to explain the reason for each
mitzvah?

     As you study this chapter, make note as
well when there

is a new "dibur" and attempt to explain why
each one is

necessary.

5. Note that every holiday in Parshat Emor
includes the

commandment "v'hikravtem ishe l'Hashem". Scan
the parsha to

verify that this is indeed true, and if there
are any

'exceptions'.

     What "ishe" (offering) does the Torah
refer to in this

phrase:

     - a private korban from each individual,
or

     - a korban TZIBUR (from the entire
congregation)?

     Can you relate this commandment to the
description of the

chagim in Parshat Pinchas (see Bamidbar
chapters 28->29)?

Relate in your answer to Vayikra 23:37! [See
Ramban 23:1-2]

6.  In addition to this general commandment
to offer an

"ishe", this unit also includes several
examples of

commandments to offer a very specific korban.
As you review

from 23:1-44; attempt to find such examples.
Are these

korbanot identical to the korbanot described
in Parshat

Pinchas, or are they different?

     Can you explain their purpose and why
they are different?

     Do these specific korbanot that are
detailed in Parshat

Emor share any 'common denominator'? If so,
explain what it

is, and why?

7. Make a table listing all the holidays in
this Parshat Emor.

For each holiday, note its date (lunar and/or
solar) together

with the SPECIAL mitzvah for that chag. As
you make your

table, make note of either any historical or
agricultural

aspect relating to those chagim.  [Relate to
both the mitzvot

that are mentioned in Emor, as well as the
mitzvot for each

holiday which you may be familiar with from
other sources.]

     In your opinion, does the mitzvah to sit
in a succah (see

23:42-43) relate to the historical aspect of
Succot (i.e.

yetziat mitzraim) or to its agricultural
aspect (i.e.

temporary booths built by the farmers in the
field collecting

the harvest) - or both?

     Quote psukim to support your answer.
[Relate also to

Succah 11b, "succah k'neged ananei kavod or
succot mamash".]

8.  While reviewing your table, see if you
can identify any

type of relationship between the mitzvot of
each holiday and

their lunar and solar dates.  [You can refer
to the parallel

units of the chagim in Sefer Shmot and Sefer
Devarim (chap.

16) to help answer this question.]

9. Which of the holidays are referred to as
"moadim" and which

are called "shabbatonim" (or "shabbat"), and
which chagim are

referred to as both? Be sure to note
23:11,15,16,24,32,39!).

     In your answer, relate to the 'double'
description of

Succot in 23:33-43, noting the distinction
between "moed" and

"shabbaton" and their related mitzvot. Be
sure that you can

explain 23:37-39 and the use of the word
"ach".  [Attempt to

relate this as well to the 'double header' in
23:1-3!]

     In what manner does the final pasuk in
chapter 23

complement the opening pasuk of this chapter?

10. Based on our shiurim thus far in Sefer
Vayikra, why do you

think that chapter 23 is included in this
Sefer?

     Does it relate to korbanot, to KEDUSHA,
etc.?]

     Be sure to relate to the SPECIFIC
mitzvot of the chagim

(as well as the general mitzvot) that are
detailed in this

chapter.

PART III - PARSHANUT

STARTING ON 'SUNDAY' OR 'MOTZEI YOM TOV'?

1. A major debate exists concerning how to
explain the pasuk

that defines when we begin counting the OMER
-"m'mochorat

ha'shabbat" (see 23:11). In your opinion, why
does the Torah

refer to the first day of chag ha'matzot as a
"shabbat".

     Can you relate your answer to the
questions in Part II

above?

     Relate to how each of the chagim in some
manner or other

is referred to as a "shabbat" or "shabbaton".

  See Rashi, Ramban, Ibn Ezra & Chizkuni and
Mesechet Menachot

61a.

     Even though everyone agrees that shabbat
is referring to

the first day of yom-tov, each commentator
offers a different

reason why. Try to explain each "parshan" and
the reason for

the machloket.

TRANSMITTING GOD'S LAWS

2. Read 21:1 (the opening pasuk of the
Parsha). What is

problematic about the 'wording' of this
opening statement?

     See Ramban on this pasuk, noting how he
first quotes

Rashi, then Ibn Ezra, and then offers his own
opinion.

     Explain each of these three approaches.
Why do you think

that Ramban does not agree with either Rashi
or Ibn Ezra?

     Finally, see Chizkuni on 21:1. In what
manner is his

pirush different?  What does he learn from
"smichut parshiot"

between this pasuk and the last pasuk in
Parshat Kedoshim?

WHERE DID HE COME FROM?

3. Read 24:10, how did you translate the
opening phrase

["v'yatza ben isha yisraelit"] - i.e. what
does "va'yatza"

mean?

     What are the different possibilities?

See Rashi - How does he understand this word?

     What questions bother him based on this
understanding?

    [Relate to all the questions raised by
the Midrash.] See

    Ibn Ezra & Ramban.

     How do they translate "va'yatze"?  Do
they both offer the

same pirush? [If not, how do they differ?]

  [Note also how Ibn Ezra later explains the
reason for the

  "smichut parshiot" here!]

Finally, see Chizkuni.  How does he explain
"va'yatza"?

     In what manner is his pirush totally
different than all

of the others? Why does he refer to this as
"pshat"?

                              b'hatzlacha,

                              menachem

-------------- next part --------------
An HTML attachment was scrubbed...
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20150430/c0d68089/attachment-0001.html>
-------------- 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/20150430/c0d68089/attachment-0002.doc>
-------------- 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/20150430/c0d68089/attachment-0002.pdf>
-------------- next part --------------
A non-text attachment was scrubbed...
Name: emorq.doc
Type: application/msword
Size: 22542 bytes
Desc: not available
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20150430/c0d68089/attachment-0003.doc>
-------------- next part --------------
A non-text attachment was scrubbed...
Name: emorq.pdf
Type: application/pdf
Size: 27665 bytes
Desc: not available
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20150430/c0d68089/attachment-0003.pdf>