From: Menachem Leibtag To: all@tanach.org, parsha@tanach.org, yhe-parsha.ml@vbm-torah.org, par-new@tanach.org Date: Sun, 18 Apr 1999 23:51:59 +0300 Subject: ACHAREI MOT/KEDOSHIM - Questions for self study Reply-to: tsc@isdn.net.il Priority: normal Reply To: Menachem Leibtag Error-To: Listproc Error X-ListMember: cypess@ymail.yu.edu [all@tanach.org] ************************************************************* THE TANACH STUDY CENTER/ In Memory of Rabbi Abraham Leibtag [http://www.tanach.org] ************************************************************* PARSHAT ACHAREI MOT /KEDOSHIM - Questions for self-study ** ACHAREI MOT ** [KEDOSHIM follows (below)] 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 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. Can you relate this to the AVODAH of the KOHEN GADOL on Yom Kippur? [This week's shiur will relate to this topic.] 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 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. In Shmot 30:10, the concept of "kippurim" is mentioned (in relation to the MIZBACH KTORET) even though the precise date of when this korban is 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 YOM KIPPUR 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, were there have been a 'YOM KIPPUR'? Explain! 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 primary topics found in 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? 5. Note Vayikra 26:46 (in comparisson with 18:1-5) and 26:27-33 (in comparisson with 18:24-30). Relate this to your answer to question #4 above. PART III - PARSHANUT 1. See the first Ramban in Sefer Vayikra (his intro.). Based on this Rabman, how would Ramban answer question #4 above? Note how Ramban relates to this introduction in his pirush to 16:1 and 19:2! 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 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.] FOR YOM ATZMAUT AND PARSHAT SHAVUA! 5. Review the closing psukim of chapter 18 (i.e. 18:24-30). Based on these psukim (especially 18:25-28), explain how the land can '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. [No matter what your 'political' opinions may be, it will serve as something appropriate to study on Yom Atzmaut!] ************************************************************* 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. When you finish, first look up the Chizkuni. Did your list match his? Next, see Ramban on 19:4 (towards the end), where he too finds all of the Ten Commandments in this Parsha; as well as the Ibn Ezra on 19:2 ("ki kadosh...")! How did your list compare to their's? 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 two halves? 4. Even though the "arayot" were 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. Can you suggest a reason for this repetition, while relating to the placement of Parshat Kedoshim in the middle? Relate as well to Chazal's principle of "ein onshin ele im keyn mazhrin" [there is no punishment (by Bet Din) unless first this is a warning]. 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? 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 into. to Chumash!] b'hatzlacha, menachem ********************************************************* 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. All rights reserved.