From: Menachem Leibtag To: all@tanach.org, parsha@tanach.org, par-new@tanach.org Date: Thu, 22 Apr 1999 22:03:29 +0300 Subject: ACHAREI MOT /KEDSOHIM - shiur (revised from 5758) Reply-to: tsc@isdn.net.il CC: yhe-parsha.ml@vbm-torah.org Priority: normal Reply To: Menachem Leibtag Error-To: Listproc Error X-ListMember: cypess@ymail.yu.edu [all@tanach.org] Note: iy"h an additonal shiur will be sent our before Shabbat. *************************************************************** THE TANACH STUDY CENTER [http://www.tanach.org] In Memory of Rabbi Abraham Leibtag *************************************************************** PARSHAT ACHAREI MOT - KEDOSHIM Is TORAT KOHANIM [Laws for Priests] an accurate name for Sefer Vayikra? If so, why Parshat Kedoshim included? After all, the vast majority of its numerous laws have absolutely nothing to do with either "korbanot" or "kohanim"? To answer this question, Part One of this week's shiur explains how and why Sefer Vayikra divides into TWO distinct halves. In Part Two, we explain how this distinction can enhance our understanding of Parshat Kedoshim and its connection to the Ten Commandments. PART ONE - THE TWO HALVES OF SEFER VAYIKRA As we have shown in our shiurim thus far, up until Parshat Acharei Mot, Sefer Vayikra deals almost exclusively with laws that relate directly to the Mishkan. However, an abrupt change takes place in the middle of Parshat Acharei Mot. Even though it begins with the korbanot offered on Yom Kippur (see chapters 16), in chapter 18 Sefer Vayikra begins its presentation of a variety of mitzvot, many of which are totally unrelated to the Mishkan. To illustrate this point, the following table summarizes Sefer Vayikra according to its primary topics. As you review this table, note how chapter 18 marks the beginning of this transition. CHAPTERS TOPIC -------- -------- PART I - MISHKAN PRIMARY TOPIC 1 - 5 MISHKAN/ korbanot of the individual [ndava and chova] 6 - 7 MISHKAN/ how the korbanot are offered [by the kohanim] 8 - 10 MISHKAN/ its dedication ceremony [narrative] 11 - 15 MISHKAN/ "tumah & tahara" [who can enter...] 16 MISHKAN/ "avoda" of the kohen gadol on Yom Kippur 17 MISHKAN/ no korbanot permitted outside the Mishkan PART II - MISC. TOPICS 18 GENERAL/ prohibited marriage relationships etc. 19 - 20 GENERAL/ "kdoshim t'hiyu" [a variety of laws] 21 - 22 KOHANIM/ special laws regarding the kohanim 23 HOLIDAYS/ focus on the agricultural aspect 24 MISC./ re: Menorah, Shulchan & capital punishment 25 SHMITA/ the seven year shmita & Yovel cycle 26 TOCHACHA/ reward & punishment for keeping the laws 27 VOWS/ "erchin", valuation of pledges As the above table shows, the first seventeen chapters of Sefer Vayikra form a distinct unit, for that entire section discusses various laws concerning the Mishkan. In contrast to that unit, the remaining ten chapters (18->27) discuss a wide ranges of topics, some Mishkan related; others not. At first glance, it is difficult to find a common theme to this second section. Nonetheless, it is clearly distinct from the first section of the sefer. [Before we continue, I recommend that you scan through Parshiot Acharei Mot/ Kedoshim to verify our conclusion. (As usual, using a Tanach Koren would be helpful.)] Therefore, to uncover the thematic significance of this division, let's take a closer look at the beginning of chapter 18, i.e. at the very spot where this transition between the two halves of Sefer Vayikra takes place. A NEW HEADER For a start, let's read the opening five psukim of chapter 18, noting how they form a separate 'parshia': "And God told Moshe, speak to Bnei Yisrael and tell them: - ANI HASHEM ELOKEICHEM - [I am the Lord Your God!] DO NOT act as the Egyptians did, and do not act as the Canaanites... do not follow their laws. [Instead] KEEP MY LAWS... for ANI HASHEM ELOKEICHEM. Keep My laws and My commandments which man must do and live by keeping them for ANI HASHEM." (18:1-5) Review these psukim once again, noting how they focus on a very general topic concerning how a person should lead his life, i.e. he must reject the customs of Egyptian and Canaanite culture and follow God's laws instead. Clearly, these psukim form an introduction for the entire set of mitzvot that follow. [Not only do they 'set the stage' for the laws of ARAYOT (prohibition of certain marital relationships) that follow in 18:6-23, they also introduce ALL of the mitzvot that follow until the TOCHACHA at the end of the Sefer. Compare phrase "chukim & mishpatim" in 26:46 with 18:3-5; compare also them of chapter 26 with 18:24-29!.] In summary, we posit that 18:1-5 serves as the INTRODUCTION to the second half of the Sefer Vayikra. Let's take a look now at a special phrase in this introduction that may shed light on the thematic significance of this division of Sefer Vayikra into two sections. ANI HASHEM Review 18:1-5 once again, noting the Torah's repeated use of the phrase ANI HASHEM [or alternately ANI HASHEM ELOKEICHEM]. Not only is this phrase mentioned THREE times in these opening psukim, it is also repeated over FIFTY times from this point in Sefer Vayikra until the end of the sefer. Furthermore, this phrase is included in most every pasuk that introduces or summarizes a key topic! [See, for example, 18:30; 19:2,3,4,10,12,14,16,18,30-32,36- 37; 20:24-26; 22:2,3,16,31-33; 23:22,43; 24:22; 25:17,38,55; 26:1-2,13,44-45 & their context (that will keep you busy).] In contrast, this phrase is found only once in the first half of the Sefer. [See 11:44-45/ note that even here it is used in relation to kashrut rules concerning permitted animals, laws which are only tangentially related to the Mishkan.] Hence, the Torah's emphasis upon the phrase of ANI HASHEM should provide us with a clue to the overall theme of the second half of the sefer. LIMITATION OR EMANATION At first glance, it seems rather absurd that when Sefer Vayikra describes the laws of the Mishkan - the site where God's SHCHINA is present - the phrase ANI HASHEM [lit. I am God] is barely mentioned; yet when it discusses various laws which must be kept OUTSIDE the Mishkan, the phrase is emphasized over and over again! If the phrase ANI HASHEM commands us to remember that we stand before God, should not that message be most emphatic in the Mishkan itself? One could suggest that this is precisely the point that Sefer Vayikra wants to make, for it is worried that we may arrive at the wrong conclusion - that God's Presence is LIMITED to the Mishkan! After all, if indeed God's SHCHINA now dwells of God's in the Mishkan, as emphasized in Sefer Shmot and the first half of Sefer Vayikra, one could easily conclude that God's SHCHINA is only in the Mishkan, and nowhere else. We are all too familiar with the consequences of this 'mistaken conclusion', i.e. where one's spiritual behavior is meticulous while visiting God's residence (be it the Mishkan, or a synagogue), in contrast to the more secular nature of his behavior once he leaves its environs. [For example, one who behaves 'properly' at shul, but at home or at work acts in any manner which he pleases.] The second half of Sefer Vayikra may come to counter this misconception. The Mishkan does not LIMIT the SHCHINA to its confines, rather, it serves as conduit to allow God's presence to EMANATE from the Mishkan to the entire land. Ideally, man's experience in the Mishkan should leave a profound effect on his way of life outside the Mishkan. As we will soon explain, this concept relates to the very essence of KEDUSHA. From a thematic perspective, one could apply this explanation to the two halves of Sefer Vayikra. Even though the primary topic of Sefer Vayikra is laws relating to the Mishkan, the second half of Sefer Vayikra intentionally includes numerous mitzvot that serve as an example of how we TRANSLATE the intense level of SHCHINA found in the Mishkan into the daily walks of life. In the Mishkan itself, it is clear that 'ANI HASHEM'. Outside its confines, man must be constantly reminded that God's presence remains everywhere. [This concept of the Mishkan serving to funnels the 'shchinah' from heaven to a fountain-like source on earth from which it can emanate to all mankind is reflected in the n'vuot of Zecharya (see 14:8-9) and Yeshayahu (2:1-5).] A THEMATIC PROGRESSION To better appreciate the meaning of these two sections, it is helpful to first review our earlier observations regarding Sefer Vayikra as explained in our introductory shiur. In contrast to the other books of Chumash which are 'narrative based' (i.e. they begin and end with a story), Sefer Vayikra is 'commandment based' (i.e. it contains a collection of various mitzvot which God commanded Moshe and Aharon to instruct Bnei Yisrael). Therefore, the progression of parshiot in the sefer is thematic as opposed chronological. We also explained that the sefer, referred to by Chazal as TORAT KOHANIM, begins as an 'instruction manual' for the Mishkan. Even though we expected that Sefer Vayikra would deal exclusively with Mishkan related commandments, as was the case in the first seventeen chapters, the second half introduces a wide range of mitzvot which must be kept outside the Mikdash for they reflect how God's presence in the Mishkan should affect our behavior in all aspects of life. This can explain the internal progression of parshiot as well. For example, in chapter 18 we are told how one should not act, while in chapter 19 we are instructed how one SHOULD ACT, i.e. Parshat K'DOSHIM T'HIYU - acting in a sanctified manner in all walks of life. KEDUSHA This concept, i.e. SETTING ASIDE one special site (e.g. the Mishkan) where God's Presence is more intense - IN ORDER to bring sanctity to all surrounding areas, can be understand as the most basic concept of KEDUSHA. For example, we can explain the KEDUSHA of SHABBAT in a very similar manner, i.e. we SET ASIDE one day of the week, sanctifying it with a special level of SHCHINA - IN ORDER to infuse every day of the week with sanctity as we anticipate SHABBAT. [See Ramban on Shmot 12:1 in his explanation of KIDUSH ha'CHODESH!] A additional example is the KEDUSHA on AM YISRAEL, i.e. God SET ASIDE a special nation (see Sefer Breishit), sanctifying it with special mitzvot (see Sefer Shmot) - IN ORDER to deliver God's message of sanctity to all mankind (see Devarim 4:5-8). In case you didn't catch on yet, the three above examples are taken from the three most basic types of KEDUSHA - MAKOM (place), ZMAN (time), and ADAM (man). A THEME FOR SEFER VAYIKRA With this background, we can suggest a common theme for all the mitzvot in the second half of the sefer and their relationship to the first half of the sefer. These final chapters of Vayikra can be divided according to these three basic realms of "kedusha" (sanctity or holiness): 1) ADAM - man / chapters 18->22 e.g. kedushat Am Yisrael and/or kohanim 2) ZMAN - time / chapter 23 e.g. shabbat and "moadim" (holidays) 3) MAKOM - place or land / chapters 24-26 e.g. the laws of SHMITA in the land of Israel Furthermore, this same concept of "kedusha" is also the primary theme of the first half of Sefer Vayikra for the Mishkan itself is also referred to as a MIKDASH (note how the word "mikdash" evolves from the same shoresh - k.d.sh. - as "kedusha"). As we explained above, the shoresh k.d.sh. implies setting aside something for a special purpose (see Breishit 2:3, 38:21 and Shmot 13:1!); and in the classic case of "kedusha" for a divine purpose. The Mikdash is a special sanctuary set aside for the worship of God. Likewise, in "kedushat adam", Am Yisrael is set aside to serve God; so too the kohanim etc. In "kedushat zman", shabbat and moadim are set aside from the other days of the week for a divine purpose. In "kedushat makom", the land of Israel is set aside from all others as God's special land. Based on this analysis, we can suggest an overall theme for Sefer Vayikra. Recall that at Har Sinai, before receiving the Torah Bnei Yisrael entered a covenant to accept God's laws in order to become a "mamlechet kohanim v'GOY KADOSH" (see Shmot 19:4-6). Sefer Vayikra explains HOW Bnei Yisrael become a GOY KADOSH, not only by worshiping God in the MISHKAN, but also by keeping the mitzvot of kedushat ADAM, ZMAN, & MAKOM - the constant reminders of ANI HASHEM ELOKEICHEM - in their daily lives. This recognition of ANI HASHEM, experienced at an intense level when one visits the Mishkan, must be internalized to affect one's conduct in all walks of life. PART TWO - PARSHAT KEDOSHIM & THE TEN COMMANDMENTS To better appreciate how Sefer Vayikra 'translates' God's covenant with Am Yisrael at Har Sinai into a way of life, let's take a closer look at the connection between Parshat Kedoshim (Vayikra chapter 19) and the Ten Commandments (Shmot chapter 20). The correlation between these two parshiot is rather obvious, and is noted in 19:2 by Ramban, Ibn Ezra, and Chizkuni. Based on our above explanation, it is quite understandable why the Torah presents Parshat Kedoshim in a manner parallel to the Ten Commandments, for these mitzvot detail how Am Yisrael becomes a "mamlechet kohanim v'GOY KADOSH", the essence of the covenant at Har Sinai (see Shmot 19:4-6). Even though most of the parallels between Parshat Kedoshim and the DIBROT are straightforward, there is one mitzvah which at first glance appears to be missing. However, to understand what DIBUR is missing, we must first take note of an interesting internal pattern within Parshat Kedoshim. In the first 18 psukim of Parshat Kedoshim the 'refrain' ANI HASHEM is repeated EIGHT TIMES (at the end of just about every other pasuk), however in two different forms. The first four times we find the phrase ANI HASHEM ELOKEICHEM (see 19:1-10) , while in the last four times we find simply ANI HASHEM (see 19:11-18). This pattern suggests that we divide these mitzvot into TWO groups. The distinction between these two groups is rather obvious. The ANI HASHEM ELOKEICHEM group contains primarily mitzvot "bein adam la'makom" (between man & God) and hence is parallel to the first five DIBROT, while the ANI HASHEM group contains primarily mitzvot which are "bein adam l'chaveiro" (between man and his fellow man), and hence is parallel to the last five DIBROT. In the ANI HASHEM ELOKEICHEM group (see 19:2,3,4,10) we find an obvious parallel to four of the five first DIBROT: ANOCHI (see 19:2); LO Y'HIYEH (see 19:4); and SHABBAT & KIBUD AV (see 19:3). However, at first glance, the parallel for 19:5-10 [the laws of "pigul" and "pe'ah" etc.] is not clear. In the ANI HASHEM group (see 19:12,14,16,18) we find a variety of mitzvot "bein adam l'chaveiro", the most obvious parallels to the last five DIBROT being: LO TIRZACH - "lo ta'amod al dam rey'echa" ... (19:15) LO TIGNOV - "lo tignovu..." (19:11) LO TA'ANEH...EYD SHAKER - "lo tishavu b'shmi la'SHAKER..." (see 19:12) LO TACHMOD - "lo ta'ashok et ray'acha..." (19:18) LO TINAF - the laws of "shifcha charufa" (see 19:20-22) [see also later in 20:10] Based on this pattern, one DIBUR seems to be missing, i.e. we did not find a parallel for the third DIBUR - LO TISA ET SHEM HASHEM ELOKEICHA LA'SHAV - in the ANI HASHEM ELOKEICHEM group). Chizkuni (based on Vayikra Rabba 24:5) suggests that LO TISA is paralleled by "lo tishavu b'shmi la'shaker" (19:12). However, that parallel would 'violate' the pattern which we discerned above between the first and last five DIBROT. Furthermore, in its context and based on the word "shaker", the parallel of LO TISHAVU b'SHMI la'SHAKER to LO TA'ANA B'RAYACHA EYD SHAKER (of the last five DIBROT) seems to be much stronger. LO TISA & SHEM HASHEM Based on the pattern set by the phrase "ANI HASHEM ELOKEICHEM", and by using the 'process of elimination', the parallel to the mitzvah of LO TISA must be located somewhere between 19:5 and 19:10. However, these psukim simply discuss the laws of PIGUL which at first glance have nothing to do with LO TISA ET SHEM HASHEM! On the other hand, our parallel begs us to look for a connection, so let's try. The law of PIGUL requires that the meat of a KORBAN SHLAMIM be eaten within two days; a prohibition so severe that it carries the punishment of KARET (see 19:8). Chazal interpret this prohibition in an even more stringent manner. They claim that the primary prohibition is not only eating the korban on the third day, but even THINKING about eating the KORBAN outside of its time frame renders the offering as PIGUL, and carries the punishment of KARET! Why is the punishment for simply thinking about PIGUL so severe, and what does all of this have to do with LO TISA?! To answer this question, we must return to the our basic concept of the MIZBAYACH (and hence korbanot) in Chumash. SHEM HASHEM & THE MIZBAYACH Recall from Sefer Breishit how Noach's offering of korbanot on a MIZBAYACH reflected the new relationship between God and mankind in the aftermath of Flood (see Br. 8:20-22). Ten generations later we find that Avraham Avinu, immediately upon his arrival in Eretz Canaan, builds a MIZBAYACH and 'calls out in God's Name' in BET EL [lit. the HOUSE of God] (see Breishit 12:8 & 13:4/ note Ramban on 12:8!). Later Yaakov Avinu vows that one day this very site will become a "beit Elokim" - a HOUSE for God (see 28:17-22). Clearly, from a biblical perspective, the MIZBAYACH serves as a vehicle through which man 'calls out in God's Name', thus recognizing his connection to God. Later at Har Sinai we find a similar connection between the mizbayach and "shem Hashem" [God's Name]. Immediately upon the completion of the Ten Commandments, God commands Bnei Yisrael: "An earthen MIZBAYACH you shall make for Me... where ever I CALL OUT MY NAME I will come and bless you" (Shmot 20:21). [Note that in Shmot 20:19-23 can be understood as parallel to the first three DIBROT, while the remaining DIBROT are parallel to the mitzvot which continue in Parshat Mishpatim (very similar to what happens in Parshat Kedoshim). Here we find that according to this parallel, the law of MIZBAYACH (see 20:22-23) is clearly the parallel to LO TISA! (Read carefully.)] As the above examples show, the concept of "shem Hashem" relates directly to the MIZBAYACH, and hence the law of PIGUL [itself a special law relating to the MIZBAYACH], can be considered the parallel to LO TISA. If so, then our parallel between the DIBROT and opening psukim Parshat Kedoshim is complete! [Furthermore, this parallel also follows the differentiation between the mitzvot "bein adam la'makom" (first five) and the mitzvot "bein adam l'chaveiro" (last five). Note also that the law of PIGUL includes an element of CHILUL HASHEM (see 19:8 / "et kodesh HASHEM chi'lel").] 'THINKING' IS WORSE THAN EATING! But why is the punishment for PIGUL so severe? What is SO terrible if one eats from his korban for an extra day? Is it really better that he should let the meat 'go to waste'? Furthermore, why must Chazal emphasize that the primary transgression relates to merely THINKING about eating the korban outside of its time frame? To answer this question, we must explore the logic behind the law of PIGUL. Considering that is quite impossible for a single person to consume the meat of an entire animal in a day or two, the consequence of the prohibition to eat his Korban on the third day forces the individual to SHARE the meat of his KORBAN with others! [Recall that korban must also be consumed within the walls of Yerushalayim. Therefore, the option of bringing the korban 'home' to share with his family is also precluded. The case of a korban Todah, when one is required to tell others the praise of God (see Tehilim 107:22), is even more stringent. See previous shiur on Parshat Tzav & the Korban Todah.] Let's say that are assumption is correct that the owner of the KORBAN has no choice other than to share his korban SHLAMIM with other visitors in Yerushalayim. Consequently, the mere THOUGHT of eating a korban outside its time frame implies that the owner does not want to SHARE his korban with others. In other words, this person offering the korban is being selfish, for he wants to save the meat for himself. Clearly, being selfish is a bad trait. But is it so evil that it deserves the punishment of KARET - to be totally cut off from Am Yisrael? A NECESSARY BALANCE This law of PIGUL may contain an extremely important "musar" (moral message). Recall that the Korban SHLAMIM is a voluntary offering where one wishes to express his closeness to God, to re- affirm his commitment to the covenant of HAR SINAI. If at the height of a one's spiritual experience, as he stands in front of God offering his KORBAN SHLAMIM, a selfish thought can still enter his mind - he does not want to share his korban - God becomes 'disgusted' and the korban becomes PIGUL. A person who has yet to inculcate the fundamental trait of sharing with others has no right to stand in front of the MIZBAYACH and offer a voluntary korban to God! [The next law of "pe'ah" and "leket" (see 19:9-10) provides further proof for this interpretation of PIGUL, for they too are laws which require one to maintain a constant awareness to be understanding towards the needs of others. Note also that the 'voluntary korban' was the FIRST topic of Sefer Vayikra, which focuses on man's relation with God!] One could suggest that it is precisely this message which the TWO LUCHOT of BRIT SINAI convey. The mitzvot "bein adam la'makom" of the first five DIBROT are 'part and parcel' with the mitzvot "bein adam l'chaveiro" of the last five DIBROT. This necessary blend between one's worship of God and his respect and care for his fellow man, so typical of the other laws of Parshat Kedoshim, should be the most prominent character of the Jewish nation. When Am Yisrael act in this manner, they become a true AM KADOSH, a holy nation that truly testifies that God is KADOSH and His Name is KADOSH (i.e. they bring "shem Hashem" to the world /see also tefilat mincha for shabbat!). In this manner, Sefer Vayikra remains (as Chazal explain) TORAT KOHANIM - the laws pertaining to the KOHANIM. However, if our assumptions in the above shiur are correct, then the term KOHANIM may refer not only to the priests who work in the Mikdash, but also to AM YISRAEL as a nation, as this Sefer serves as guide for HOW the nation can become a MAMLECHET KOHANIM v'GOY KADOSH. As Israel celebrates its fifty-first birthday this week, Parshiot Acharei Mot/Kedoshim serve as a guide that can help steer us in the proper direction. shabbat shalom, menachem FOR FURTHER IYUN A. Can you suggest a reason why ANI HASHEM ELOKEICHEM relates to the mitzvot "bein adam l'makom" while ANI HASHEM relates to the mitzvot "bein adam la'chaveiro" (at least in the first 18 psukim)? [Hint: Which mitzvot are more universal, and which are more special for Am Yisrael?] B. Read 18:24-30, the concluding psukim of chapter 18. Do these psukim simply summarize the chapter or serve as a continuation of the introductory nature of 18:1-5? Where else do we find a concept of being banished from a land in punishment for sinful behavior? (See Vayikra 18:28/ See also Ramban!! - be careful, it's very "tzioni") Relate this to the situation in Gan Eden and Vayikra 26:3-13. Based on your answer, why do you think that the Midrash equates Eretz Yisrael with Gan Eden? Relate also to Vayikra 18:5, Devarim 30:15-20 and Mishlei 3:18.] In the above mentioned psukim we also find a concept of "tumah" (18:24-28). In what manner is this concept of TUMAH different that the laws of TUMAH found thus far in Sefer Vayikra? In what manner is it similar? C. In Parshat Kedoshim, we find a pattern where there appears to be no or very little connection from one mitzvah to the next. Do you think that this is intentional? If so, based on the above shiur, what is its significance? [See Ibn Ezra in 19:3-18. Do you agree with all of his associations concerning the flow of the parsha?] D. AVODAT KOHEN GADOL ON YOM KIPPUR It is interesting to note that on Yom Kippur shacharit we read Vayikra chapter 16, while at mincha we read Vayikra chapter 18. Now the reason why we read chapter 16 is simple, for it details the special AVODAH of the Kohen Gadol on Yom Kippur in the Bet ha'Mikdash. However, why do read specifically chapter 18 for mincha? After the prohibition of "arayot" (the primary topic) contains no obvious connection to Yom Kippur? Some explain that this custom is simply for convenience; i.e. as we may be too tired to roll the 'sefer' to another location, we simply read a chapter nearby to what we read in the morning. However, based on the above shiur, we can offer a more significant explanation. As we explained above, chapter 16 constitutes the climax of the first half of Sefer Vayikra for on Yom Kippur, as the "kohen gadol" enters the "kodesh ha'kdoshim" on the "shabbat shabbaton", Am Yisrael ascends to the highest level in all three realms of "kedusha": 1) "kedushat adam" - kohen gadol 2) "kedushat makom" - kodesh k'doshim 3) "kedushat zman" - shabbat shabbaton However, it is just as important to remind ourselves that these concentrated levels of "kedusha" must be incorporated into daily life. As Yom Kippur draws to its close, or possibly its true climax, we must remind ourselves of this hashkafic message of the second half of Sefer Vayikra. This may be the reason why Chazal saw it appropriate that we read this pivotal chapter (18:1-30) at Mincha time, for Yom Kippur marks not only the culmination of the year which has passed, but also sets us in the proper direction for the new year which is about to begin. ********************************************************* To SUBSCRIBE or to UNSUBSCRIBE to this shiur: send e-mail to: lists@tanach.org with the following message in first line of TEXT: join all or leave all ********************************************************* Previous shiurim are available on the TSC WEBSITE: http://www.tanach.org *********************************************************** If you would like to support the TSC Project or dedicate a shiur, please e-mail: ml@tanach.org *********************************************************** Internet & e-mail list hosting for the TSC provided courtesy of: The Yerushalayim Network (http://www.yerushalayim.net) a Centennial Project of the Orthodox Union (http://www.ou.org) *********************************************************** Copyright (c) 1999 Menachem Leibtag. 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