Date: Mon, 27 Apr 1998 00:26:22 +0000 Reply-To: ml@virtual.co.il Sender: owner-tsc-all@virtual.co.il Precedence: bulk From: "Menachem Leibtag" To: tsc-all@virtual.co.il, tsc-parsha@virtual.co.il Cc: yhe-parsha.ml@virtual.co.il Subject: ACHAREI MOT / KEDOSHIM - Questions for self study ************************************************************* THE TANACH STUDY CENTER/ In Memory of Rabbi Abraham Leibtag [http://www.virtual.co.il/torah/tanach/] ************************************************************* PARSHAT ACHAREI MOT - KEDOSHIM / Questions for self-study SECTION I - for ACHAREI MOT [Kedoshim follows in Part II] PART I - QUESTIONS FOR THE 'SHABBOS TABLE' 1. In the Torah, we find the concept of KEDUSHA in three realms: "kedushat zman" - time "kedushat makom" - space (or geographic place) "kedushat adam" - man Based on your previous knowledge, bring an classic example of each type of KEDUSHA. What would you consider the highest level of KEDUSHA in each of these three realms? Can you find an example of each of these three KEDUSHOT in chapter 16? If so, at what level do you find them? Would you consider this significant? Explain why. [How does this relate to the AVODAH on Yom Kippur?] [This week's shiur will relate to this topic.] 2. 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. How are these two chapters thematically related? 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 say that these two parshiot were given at the same time? Explain why yes, or why not. 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 (17:10-16) are included in the same 'parsha' together with the laws of "shechutei chutz" (17:1-9)? [i.e. how are these laws related?] Are the details of these laws different than their detail in Vayikra 3:17 & 7:26-27? If so, attempt to relate the differences to the location of each 'parshia' and its context. 4. In chapter 18 we find a lengthy list of prohibitions which are all later defined as "TO'EY'VOT" (see 18:26). Based on this list, how would you defined a TO'EY'VA? 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)? 5. Already in Sefer Shmot, even though its precise date is not mentioned, the concept of "yom kippurim" is mentioned (in relation to the MIZBACH KTORET). Shmot 30:10 and its context. How does that parshia relate to our Parsha (i.e. Vayikra chapter 16)? Why do you think that no specific date is given in Shmot 30:10? [Relate to when chet ha'egel took place.] PART II - QUESTIONS FOR PREPARATION (for weekly shiur) 1. Answer question #1 above. 2. 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)? How does the topic of chapter 18 relate to the topic of chapter 19 and the remainder of Sefer Vayikra? 3. Read 18:1-5. How would you define this set of psukim? What is the meaning of "ani Hashem elokeichem"? Has this phrase been mentioned earlier in Chumash? Has it 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). How does chapter 18 relate to your outline. Would you say that there are TWO halves to Sefer Vayikra? If so, what are they? If not, how and where would you divide the sefer? PART III - PARSHANUT 1. See the first Ramban in Sefer Vayikra (his intro.). Based on this Rabman, how would Ramban answer question #4 above? 2. The first pasuk in Acharei Mot (16:1) informs 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 contraversy of "ein mukdam u'muchar ba'torah"? 3. 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? 4. Read Ramban 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.] ************************************************************* SECTION II - KEDOSHIM PARSHAT KEDOSHIM / Questions for self-study PART I - QUESTIONS FOR THE 'SHABBOS TABLE' 1. Many commentaries on the first pasuk of Parshat Kdoshim note that one can find an example of each of the Ten Commandments (or a very similar mitzvah) in Parshat Kdoshim. Before seeing the commentators inside, try to find them on your own. Now look up the Chizkuni. Did your list match his? Then, see Ramban 19:4 (towards the end), where he too finds all of the Ten Commandments in this Parsha; and the Ibn Ezra on 19:2 ("ki kadosh...")! How did your list compare to theirs? Try to explain the differences of opinion among the various commentators. 2. 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.). Is this difference significant? Can you relate it to the title of the Parsha - "Kedoshim Tihiyu"? 3. In the first 18 psukim, note how often the phrase ANI HASHEM is repeated? Is there a pattern to this repitition? 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 "TWO LUCHOT" and the division of the DIBROT into to halves? PART II - QUESTIONS FOR PREPARATION (for weekly shiur) 1. In what manner is the header in Parshat Kdoshim (19:1-2) different than the standard header introducing a parsha of mitzvot which 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 which also includes the header of "KOL ADAT BNEI YISRAEL"? Does it relate in any way to Parshat Kdoshim? [If you give up, try Shmot 12:1-3, 35:1] Do any of these sources help you better understand the Rashi referred to above/ 19:2 - "daber...m'lamed sh'nemar b'hakhel..."? See also Vayikra 8:3-5! 3. What does the word "eydah" 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 "eiydah"? 4. In what context do Bnei Yisrael serve as "eydim" should they fufill the commandments of KDOSHIM TIHIYU? See Sforno 19:2. Can you relate this to your answer? PART III - PARSHANUT 1. Compare Chizkini on 19:2 to 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 than Rashi? 2. See Ramban 19:2. How does Ramban explain why Parshat Kdoshim is recorded in Sefer Vayikra? See Ibn Ezra on 19:2. How does he answer this question? How and why are their answers different? b'hatzlacha, menachem