Date: Mon, 17 May 1999 15:04:11 +0300 From: Menachem Leibtag Subject: Shavuot / Naso - Questions for self study To: all@tanach.org, yhe-parsha.ml@vbm-torah.org, parsha@tanach.org, par-new@tanach.org Reply-to: tsc@bezeqint.net Priority: normal Reply To: Menachem Leibtag Error-To: Listproc Error X-ListMember: cypess@ymail.yu.edu [all@tanach.org] Note, questions for Parshat Naso will follow the questions for Shavuot. See TSC site for more shiurim related to Shavuot. *********************************************************** THE TANACH STUDY CENTER [http://www.tanach.org] In Memory of Rabbi Abraham Leibtag *********************************************************** SHAVUOT & MATAN TORAH - Questions for preparation 1. Review each of the five sources in Chumash that discuss the holiday of Shavuot: I. Shmot 23:14-17 II. Shmot 34:22 = "v'chag shavuot... bikurei KTZIR CHITIM" III. Vayikra 23:9-21 IV. Bamidbar 28:26-31 / "u'v'yom ha'BIKURIM..." V. Devarim 16:9-12 = Based on these sources, what is the primary reason for keeping Shavuot? [Is it agricultural or historical?] What is the reason why we celebrate the other holidays (of shalosh regalim, i.e. chag ha'matzot and succot)? For those holidays, does Chumash provide only a agricultural reason, or also an historical one? [See Shmot 12:17, 13:3 etc. and Vayikra 23:42-43.] 2. To the best of your recollection, on what day was the Torah given to Bnei Yisrael on Har Sinai (i.e. the Ten Commandments)? Can you find a source for you answer in Chumash. [Make sure that you've read Shmot chapter 19.] Is the day of Matan Torah as explicit in Chumash as the day of Yetziat Mitzraim? 3. What is problematic about the grammar in Shmot 19:1? How does this relate to the above question? What is ambiguous in the phrase "ba'yom ha'zeh" -"on this day"? [Note Rashi on 19:1-"b'yom hazeh". See also Mesechet Shabbat 86b.] 4. Name whatever mitzvot (in Chumash) you can remember whose purpose is to remember the events of Yetziat Mitzraim. Can you recall any mitzvot in Chumash whose purpose is to remember the events that transpired at Ma'amad Har Sinai? Relate your answer to questions 2 & 3 above. 5. Note the special korban that is offered with the shtei ha'lechem on Shavuot, as detailed in Vayikra 23:15-21. [Note how that parshia discusses the special korban of the "shtei ha'lechem", offered at the conclusion of the 50 days of "Sfirat Ha'omer". Together with the shtei ha'lechem, the "tzibur" must also offer an OLAH, CHATAT and SHLAMIM". Compare the basic framework of this korban to the korban offered on Yom ha'SHMINI (when the Mishkan was dedicated) as detailed in Vayikra 9:1-5. Compare this as well to the korban offered on Yom Kippur as described in Vayikra 16:1-5. [What is similar, what is missing?] 6. When was the FIRST time that Bnei Yisrael offered a SHLAMIM? [Relate to Shmot 24:4-11!] Can you relate this to the korban shlamim offered on Shavuot? Is there any other time during the year that the "tzibur" offers a korban shlamim?! 7. Finally, note from Vayikra 23:15-20 that the shtei ha'lechem is offered CHAMETZ! Is there any other type of korban offered in this manner? [In case you don't have time to check all of Chumash, the answer is no.] How does this relate to the prohibition of "chametz" on chag ha'matzot, and that fact that we count from chag ha'matzot until chag ha'shavuot? [Relate to the concept of a 'process' and the ultimate purpose of Yetziat Mitzraim.] 8. See Devarim 4:9-10. Note that Ramban (see his pirush on 4:9), based on these psukim considers it a mitzvah that we are forbidden to forget what happened at Har Sinai. [See also Hasagot HaRamban to Sefer HaMitzvot of the Rambam - Lo Ta'aseh #2!] If this is counted as a mitzvah, does it require any specific action by which we are to commemorate that event. Review 4:1-24, noting the context of 4:9-10 within that unit. Based on these psukim, would you agree with Ramban or Rambam? ************************************************************* THE TANACH STUDY CENTER/ In Memory of Rabbi Abraham Leibtag [http://www.tanach.org] ************************************************************* PARSHAT NASO / Questions for self-study PART I - QUESTIONS FOR THE 'SHABBOS TABLE' 1. In Parshat Naso, we find the famous psukim of "birkat kohanim" [the priestly blessing /see 6:22-27] 'sandwiched' between the laws of Nazir (chapter 6) and the story of the dedication of the Mishkan (chapter 7). Can you suggest a thematic reason for the juxtaposition of these three parshiot? [After trying on your own], see Ibn Ezra, Ramban, and Chizkuni on 6:23! [See also Rashi & Rashbam for important halachot that they learn from these psukim.] 2. Now that you've had a 'warm-up' with "smichut parshiot", can you suggest a thematic connection between the laws of "sotah" (5:11-31) and the laws of "nazir" (6:1-21). After trying on your own (again), see Rashi & Ibn Ezra on 6:2. [See also Chizkuni (like Ibn Ezra). What important "musar" can we learn from this Ibn Ezra?!] 3. Recall that Chumash had already recorded the story of the dedication of the Mishkan in Shmot chapter 40 and in Vayikra chapters 8->9. Why do you think that yet another aspect of that event are recorded here in Sefer Bamidbar? In your answer, relate to 7:3-9 in relation to the general topic in chapters 1->4! [Relate as well to the theme of 'leadership' in Sefer Bamidbar.] 4. In regard to "nedarim" [vows/ in relation to the laws of "nazir" in chapter 6] Chazal make a very interesting statement: "He who makes a vow - it is as though he builds a BAMAH [an altar on a high place]; when he fulfills that vow - it is as though he offers a sacrifice on that BAMAH..." [See Mesechet Yevamot 109a.] In your opinion, is this a positive or negative statement concerning one who makes a vow? [or possibly both?] [Recall that a BAMAH is an altar built for God, but one is permitted to set up a BAMAH only when a permanent MIKDASH does not exist. However, once the permanent Mikdash was build by Shlomo ha'melech in Yerushalayim, BAMOT became forbidden forever / see Rambam Hilchot Beit Ha'bechira 1:1 thru 1:4.] Why do you think that Chazal chose specifically this comparison to a BAMAH rather than simply say that "nedarim" are not advisable? Is there a time when "nedarim" are advisable? How does this compare to the times when a BAMAH is permitted?! [Relate to Rambam Hilchot Day'ot chapter 1.] 5. Sefer Bamidbar opens on the 1st of Iyar, as God commands Moshe to take a census. Note the order the tribes as they are organized by camps in chapter 2. [See last week's shiur for discussion of the reason for this order.] Now, note the tribal order the NSIIM, as they offer their korbanot during the twelve day dedication ceremony in chapter 7. Is the order the same or different? Can you explain why? Note the date of when these korbanot were offered a month BEFORE the census was taken! What does this tell you about reason for the order by which the NSIIM offered their korbanot? [See Ramban 7:12] PART II - QUESTIONS FOR PREPARATION (for weekly shiur) 1. Take a careful look at the last pasuk in Parshat Naso (7:89), and its relation to the entire chapter that precedes it. Would you say that this pasuk simply doesn't belong here?! Explain why yes, or why not. 2. Based on Shmot 25:21-22 and Vayikra 1:1, is this pasuk at all necessary? If so, where should it have been written? Why do you think that it is written here at the conclusion of the korbanot of the NSIIM? 3. Based on chapter 7, can you determine on what date this pasuk 'takes place'? [Is it after the 12 NSIIM offer their korbanot?] 4. Now, take a careful look at 7:1-11, especially 7:10! Based on 7:10-11, what did all of the NSIIM bring on the FIRST day of the dedication ceremony? Why did they only offer those korbanot over twelve days instead of all together on the first day? How does this help explain the reason for the Torah's summary of all of their korbanot in 7:84-88? [Note the date which is implicit from 7:84 and its connection to 7:10!] Now, answer question #3 again. 5. Based on Shmot 33:7 (and its context), where did God speak to Moshe from in the aftermath of 'chet ha'egel"? How does this relate to the purpose of the Mishkan and especially to Shmot 25:7-8 ["v'shachanti b'TOCHAM"]. After chet ha'egel, when is the first time that God speaks to Moshe from within the camp of Israel again? In other words, on what day is the Mishkan dedicated? According to Bamidbar 7:89, after what event did God begin to speak to Moshe from the Mishkan? Can you relate this to the above questions? 6. What can you conclude from these sources concerning the importance of unity among the tribes? Can you explain now why the last pasuk in Parshat Naso belongs exactly where it is? How (and why) can it be considered the climax of the entire chapter? PART III - PARSHANUT 1. In regard to 7:89 (and the questions in Part II above), see: * Rashi - What question in pshat does Rashi address? Does he relate to why this pasuk is placed here? * Ibn Ezra (& Chizkuni) - What question in pshat do they address. Can this help you answer the questions in Part II? * Seforno - What point does Seforno come to add? How does he relate this pasuk to chet ha'egel? Why does he compare this pasuk to Bayit Rishon & Sheni? 2. Finally, see Ramban on 7:12 and his argument with Rashi. In your opinion, which approach seems to be closer to "pshat"? How do the points raised by Ramban relate to the questions in Part II above? 3. See also questions 1 & 2 in Part I above. 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.