Date: Tue, 20 Jul 1999 10:18:58 +0300 From: Menachem Leibtag Subject: CORRECT Questions for VE'ETCHANAN To: parsha@tanach.org, all@tanach.org, yhe-parsha.ml@vbm-torah.org Cc: 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] I mistakenly sent out the questions for Naso yesterday instead of the questions for Ve'etchanan. [In case you didn't notice] use these instead. ************************************************************* THE TANACH STUDY CENTER/ In Memory of Rabbi Abraham Leibtag [http://www.tanach.org] ************************************************************* PARSHAT VE'ETCHANAN / Questions for self-study PART I - QUESTIONS FOR THE 'SHABBOS TABLE' 1. Read 4:44, noting how the pasuk "v'zot ha'Torah..." - the pasuk that we recite each time when the Torah is lifted for "hagbah" - is found in this week's Parsha. In your opinion, what is the "pshat" of this pasuk in its context? In other words, what does the word "torah" refer to: - the entire 5 books of Chumash; - just Sefer Devarim; - just the first speech (that just finished); - just the mitzvot of the (upcoming) main speech? [Note 4:44-47 in relation to 5:1!] When we recite this pasuk for "hagbah", are we using it in the same context or a wider context? Can you explain why? Note, that we add a phrase to this pasuk. What phrase do we add, where is it from, and why do you think that we add it? In your answer, relate to 5:1-5, and the story in 5:20-28, especially 5:5&24! [See also Parshanut section, below.] Finally, see Sefer Nechemya 8:1-8, especially 8:5. How do these psukim relate to our minhag of "hagbah"? From these psukim, would it make more sense to perform "hagbah" BEFORE we read the Sefer Torah in public - or AFTER it has been read? See also Shulchan Aruch Orach Chayim siman 134 (#2). Note the two minhagim, can you explain why? 2. In the beginning of the Parsha, Moshe pleads with God to allow him to enter Eretz Canaan (see 3:23-29). In your opinion, does Moshe also want to remain the leader of Bnei Yisrael, or does he just want to enter as [sort of a] 'rabbi emeritus', while allowing Yehoshua to lead the nation? Which possibility does 3:28 support? Relate your answer to Bamidbar 20:12 [& our conclusion in regard to this topic in our shiur on Parshat Chukat.] Does God explain to Moshe why His answer is no? If so, what is that answer? [Does it relate to 1:36?] If not, can you explain why He doesn't? 3. Note the use of the "shoresh" ayin.bet.reish. in both 3:25, 3:26 and 3:28. Does this shoresh have the same meaning in each of these psukim, or different meanings? Explain. Now read Bamidbar 27:12-14 (see also 27:15-23). In your opinion, is this the same story or a different one? [How do these two accounts complement each other? See Rashi & Chizkuni on 27:12.] Now, note the name of the mountain that Moshe is instructed to ascend - "har ha'avarim". Note again the shoresh ayin.bet.reish!! What is the 'real name' of this mountain - see Devarim 32:49! Based on the above questions, why do you think that the Torah refers to it as "har ha'avarim" instead of "har nevo"? Is there a geographical reason as well for this name? See Ramban 27:12. [Note also the use of ayin.bet.reish. in Bamidbar 27:6-11! Note also the use of verb "la'tet" - to give - both in 27:7 and 27:12! (cute?)] 4. Read 4:4-8. How do these psukim relate to the biblical theme of God's choice of Am Yisrael's in order that they become an "or la'goyim" [a light (or model) for other nations]? [Recall that this theme has been discussed numerous times in previous shiurim.] Relate this pasuk to I Melachim 8:41-43. See also Tehillim 105:1-12 and I Divrei Ha'yamim 16:8-36, noting especially 16:24-26 and 16:35. 5. In addition to "zachor v'shamor", another major difference between the DIBROT in Yitro and in Ve'etchanan is the additional phrase "ka'asher tzivcha Hashem Elokecha" (see 5:12,16). Can you explain this addition based on the nature of the Moshe's main speech? [Relate to last week's shiur.] Why do you think that this phrase is used specifically in these two mitzvot (shabbat & "kibud av"), and not in the others [Relate to 5:4-5.]? Relate these two mitzvot as well to the mitzvot that were given at Mara (see Shmot 15:25) according to Rashi. Can this information provide a different reason for this phrase specifically by these two mitzvot? 6. Read 4:15-20. Note the various examples of the AVODA ZARA that one is NOT supposed to make. Examine this list carefully, noting the use of the word "tavnit", and compare this list to the first chapter of Sefer Breishit. Can you identify a pattern? Can you explain why? Note the only other use of the word "tavnit" in Shmot 25:8-9 in relation to the Mishkan. In your opinion, is the warning against AVODA ZARA in chapter 4 relate to someone with good intentions or bad intentions. Explain your answer, relating to 4:12-16. PART II - QUESTIONS FOR PREPARATION (for weekly shiur) 1. After reviewing the main points of last week's shiur, study 4:44-46 carefully. Do these psukim relate to the speech that just finished, or the one coming up, or both? Use 4:45 to support our conclusion in last week's shiur concerning WHEN the mitzvot of the main speech were first given. Does the word "ayleh" go 'backward' or 'forward'? How about the word "zot" in 4:44? See both Rashi & Chizkuni. Read 27:1-3, noting the word TORAH in 27:3. Considering that chapters 5->26 is the MAIN speech (of Mitzvot) in Sefer Devarim, can this help you understand the meaning of TORAH in 4:44? 2. Now, note the phrase "chukim u'mishpatim" in 4:45 as well. Relate it to the same phrase found in 5:1, 5:28, and 6:1. How does this relate to the same phrase in 4:1 & 4:5? Does chapter 4 include "chukim u'mishpatim", or does this opening sentence relate to the mitzvot forthcoming in the main speech? Does chapter 4 contain "chukim u'mishpatim", or a different category of mitzvot? Explain your answer. What is the nature of Moshe's speech in chapter 4? In your opinion, why is it included as part of his introductory speech (chapters 1->4), after he finishes explaining why forty years have passed in chapters 1->3? What is the nature of the MITZVOT that are listed in this chapter? How do they relate Moshe's realization that he is about to die, and will no longer be their leader? [See 4:21-24.] 3. Note that in 5:28 and 6:1, the psukim that introduce the main speech, there is a division between HA'MITZVAH and the CHUKIM & MISHPATIM. Attempt to divide the main speech into two sections based on this distinction. To do so, study carefully 6:4-9 in relation to 11:22-25, AND 12:1 in relation to 26:16-19, noting how each pair of psukim 'balance' each other. Next, briefly scan the mitzvot of the main speech (i.e. chapters 6->26), noting the difference in the nature of the mitzvot found BETWEEN chapters 6->11 in contrast to the mitzvot found from chapters 12->26. [This question may take you a long time to answer, but it is important, for in it lies the key to understanding the basic structure of the main speech.] 4. Note where the two parshiot of daily kriyat shma are located within the main speech. [See 6:4-9 & 11:13-21.] Based on question #3, can this explain why these two parshiot were chosen for kriyat shma? See the Mishneh in Sotah VII:8! 5. Recall from last week's shiur that the MITZVOT of the main speech were FIRST given to Moshe Rabeinu during his first forty days on Har Sinai. Now, examine the various parshiot in the first section of Moshe speech, i.e. from 6:10 -> 11:13, and try to determine which sections of this speech reflect the actual mitzvot that were first given at THAT time and which sections of the speech are 'added' by Moshe Rabeinu now in the fortieth year. To answer this question, relate to how these mitzvot consider the people's recollection of the events that took place during Yetziat Mitzraim and during their journey to Har Sinai. Pay special attention to 6:16, 6:20-23, 7:17-19, & 11:10-12. Note also the opening psukim of chapter 8! & compare 7:6-9 with 9:4-7! PART III - PARSHANUT 1. Note how almost every Parshan adds a word to 5:3. What is that word and why do you think that everyone agrees that it must be added? See Rashi, Ibn Ezra, Rasag, Chizkuni. Then see Seforno on 5:3. Does Seforno agree to the addition of this word? How is Seforno's interpretation different from the above? Why do you think that the Torah left this word implicit instead of writing it explicitly? Can you find any other examples in this section of main speech where Moshe speaks to the new generation as though they were the first generation? 2. In 4:44, does - "v'zot ha'torah..." - refer to the first speech that Moshe just finished or the main speech which he is about to deliver? Relate your answer to your understanding of 1:5?! Now, answer this same question in regard to 4:45 - "ayleh...". Relate this pasuk to Devarim 1:1-4. Now see Rashi on 4:44-45. How would Rashi answer the above questions? Relate this pirush to our introductory shiur on Sefer Devarim. See also Chizkuni on 4:45. Now see Seforno on 4:44-45. How would Sforno answer the above questions. Can you explain his pirush? 3. AZ YAVDIL MOSHE / When & Why? Recall from last week's shiur, that end of chapter 4 (4:41- 49) is written in 'third person', and serves as a buffer between the Moshe's introductory speech (chapters 1->4), and Moshe's main speech - ne'um ha'mitzvot - which begins with chapter 5. Before continuing, read these nine psukim, noting that they are indeed written in third person, and try to understand their purpose. Now, pay attention to the first topic - setting aside the three cities of refuge in Transjordan ((4:41-43). In your opinion, why is this topic recorded here? Does it relate in any way to the first speech? If so, how? Does it relate in any way to the main speech (which follows)? If so, how? How does parsha relate to Bamidbar 35:9-14! Does it belong there? If so, why is it here? Relate also to Devarim 19:1-10, especially 19:8-9! How is our parsha (4:41-43) connected? Are these three additional cities (i.e. total 9)?! [see commentaries on 19:8-9] Finally, how do you translate the first two words of 4:41, in past tense or future tense. What is the difficulty? With this background, study Rashi, Ibn Ezra, Rashbam, Ramban, Chizkuni, & Sforno on 4:41, and note how they deal with all of the questions. Can explain the reason for the approach taken by each? A. Which of the above problems does Rashi deal with? How does he solve it? What additional "musar" does Rashi's pirush teach us? B. Rashbam's pirush deals with three of the problems listed above. How does he explain them? [Note how concise & comprehensive this pirush is!] C. What problem does Ibn Ezra try to solve? Why does Ramban disagree? Can you explain their argument based on their respective understandings of this parsha as either a completion of the first speech or an introduction to the main speech? D. Later in the Ramban, he also quotes the same pirush as Rashi. Can you explain why. Then, Ramban continues by explaining how this section connects to the beginning of the main speech. How does his pirush relate to his opening explanation concerning the nature of the main speech of Sefer Devarim (in 1:1)? E. Chizkuni clearly connects this parsha to the first speech. Read his pirush carefully - does he suggest that 4:41-43 should be read in first person instead of third person? If so, can you explain why? Does the continuation of the parsha support this, or not? How does Chizkuni relate this parsha to Bamidbar chapter 35? How does he explain the reason for its repetition? F. What problem in pshat does Sforno deal with? How is his pirush similar to Rashi's? How (and why) is it different? Would you say that Sforno disagrees with Ramban as well in regard to WHEN these cities actually became official (i.e. functional) cities of refuge? 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. 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