Date: Mon, 16 Aug 1999 09:24:12 +0300 From: Menachem Leibtag Subject: KI-TEYZE - Questions for self study To: all@tanach.org, yhe-parsha.ml@vbm-torah.org, parsha@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] ************************************************************* THE TANACH STUDY CENTER/ In Memory of Rabbi Abraham Leibtag [http://www.tanach.org] ************************************************************* PARSHAT KI-TEYZE / Questions for self-study PART I - QUESTIONS FOR THE 'SHABBOS TABLE' 1. How would you translate the word "TZEDAKA"? [Was your answer 'charity'? Is there any other possible answer?] What is the hebrew "shoresh" [root] of this word? Now, read Devarim 25:13-16, noting 25:15 "even shlayma v'TZEDEK...". How would you translate the word "tzedek" in this sentence? Is it the same as above? Can you recall any other similar uses of the word "tzedek"? Next, read Breishit 18:18-19. How would you translate "tzedaka" in this sentence? Note also Yirmiyahu 22:1-3,15-16! How would your translate the word "tzadik"? Relate to e.g. Breishit 6:9; 18:23-25, Devarim 32:4. How does this relate to "tzedek" & "tzedaka"? Based on the above, can you explain why we refer to charity as "tzedaka"?! Attempt to relate your answer to Devarim 8:11-18! 2. Read 24:1-4 regarding the laws of a Jewish divorce. Can you explain why the Torah prohibits the husband to re-marry his first wife ONLY once she has been married (in the interim) to someone else? [Had this been permitted, can you see a halachik 'loophole' for what is known as an 'affair'?] Use this to explain why the Torah refers to this in 24:4 as a potential "toeyvah lifnei Hashem..." ! [Use this as well to explain the phrase "v'lo tachtee et ha'aretz..." in 24:4.] 3. In Parshat Ki-teyze we find several mitzvot that are similar to mitzvot in Parshat Mishpatim. Compare, for example: Shmot 23:24-26 with Devarim 24:10-15 & 23:20-21 & Shmot 23:4-6 with Devarim 22:1-3. Would you say that Ki-teyze is a 'repetition' of those mitzvot or an 'expansion' of them? Explain your answer. Are there other mitzvot in Parshat Mishpatim that are 'expanded' upon in other Parshiot in Sefer Devarim, or for that matter anywhere else in Chumash? If so, where? [Compare for example Shmot 23:14 -17 with Devarim chapter 16, and Shmot 23:10-11 with Devarim 15:1-7 & Vayikra 25! Can you find the parallels to Shmot 23:28-29? Are there any parallels to Shmot 21:12-22:15? If so, where? If not, can you explain why not? Are there other mitzvot in Parshat Ki-teyze that had been mentioned earlier in Chumash in a Parsha other than Mishpatim? If so, where? [Note for example 25:15/ compare Vayikra 19:36.] Based on our previous shiurim (on Parshat Mishpatim & the intro to Sefer Devarim), can you explain the reason for this? Relate this as well to Devarim 16:20. PART IIa - QUESTIONS FOR PREPARATION (for shiur #1) 1. Recall that the CHUKIM & MISHPATIM section of Sefer Devarim (chapters 12-26) contains numerous mitzvot. Scan through the entire section and attempt to find a correlation between the progression of these mitzvot and the Ten Commandments. Note (and try to explain why), how the MITZVAH section (chapters 6-11) contains mitzvot which are similar to the first two DIBROT. Note also how the topic of HA'MAKOM ASHER YIVCHAR HASHEM L'SHAKEN SHMO SHAM relates to God's Name and the third commandment. Similarly, note that there is a group of mitzvot which relate to the 7 year shmita cycle and the holidays that include their own cycles of seven. Recall also from last week the set of mitzvot which discuss the leadership of Am Yisrael (which should be honored). Finally, pay attention to which groups of mitzvot focus primarily on mitzvot "bein adam la'Makom" and which focus on "bein adam l'chaveiro". [between man & God/ between man and fellow man] Use these 'hints' to help you answer this question. 2. In two other Parshiot in Chumash we find a similar wide range of assorted mitzvot - Parshat Mishpatim (Shmot 21->23) & Parshat Kedoshim (Vayikra 19).. Scan those Parshiot and see if you can find in them a progression of mitzvot similar to the progression in the Ten Commandments. 3. Based on Devarim chapter 5, and our introductory shiur to Devarim, can you suggest a logical reason for this? 4. In your opinion, do the progression of mitzvot in chapters 22 thru 25 follow a logical order, or do they appear to be rather random? Support your answer. Can you explain why? PART IIb - Questions on PARSHANUT for Shiur #2 / or this week: A *GUIDE* FOR THE 'SHABBOS TABLE'! 1. Read 24:8-9. Recall that the detailed laws of "tzaraat" are first presented in Sefer Vayikra. Are there any other similar mitzvot from Sefer Vayikra which are either repeated or summarized in Parshat Ki-teyze (or for that matter anywhere in Sefer Devarim)? Now, note the nature of the mitzvot that immediately follow the mention of "tzaraat" in 24:10-22 (i.e. mitzvot which are "bein adam la'makom" - between fellow men). Based on this 'juxtaposition', what can be deduced in regard to the cause of "tzaraat"? Now see Rashi on 24:8 [He quotes the Gemara in Makkot 22b.] In your opinion, is this Midrash Halacha the simple pshat of this pasuk? [In other words, is the warning of 24:8 general or specific?] If one does hold that this Midrash is not the simple pshat, would that make the Midrash Halacha incorrect? Base your answer on the nature of Midrashei Halacha. 2. Now see Rashi on 24:9. How does this relate to your answer to question #1 above? Now see Ibn Ezra on 24:9! Why is Ibn Ezra noting that this pasuk proves a "drash"? According to Rashi, how closely are psukim 8 & 9 connected? 3. Now see Rashbam on 24:8-9! [See also Chizkuni, very similar.] In what manner is his pirush to 24:8 different than Rashi's? In your opinion, is Rashbam's pirush closer to the simple pshat? [Is this usually the case in Rashbam?] Now, note how 'elegantly' Rashbam explains 24:9 and its connection to 24:8! How (and why) is this different from Rashi's explanation of the connection between these two psukim? [Relate to 3a.] 4. See Ramban 24:8. How does Ramban explain the fact that a law from Vayikra is being repeated in Devarim? How does he explain why the other laws about "tzaraat" are not repeated here? [Relate to his introduction to Sefer Devarim.] Why do you think that this specific law which Chazal learn in the Midrash Halacha from this pasuk relates to what a PERSON in Am Yisrael must be careful not to do, and NOT a warning for KOHANIM to be careful in their dealing with a "metzora"? [Relate to your answer in question #1 (of part III) above.] 5. See Ramban 24:9. On what point does Ramban disagree with Rashi? Can you explain why? How does Ramban prove his point from similar uses of "zchor" in other mitzvot in Chumash? In what manner is Ramban's approach here very different than Rashi's? In what manner is it similar? 6. Be sure to read Ramban on 24:9 until the very end! Why would you say that it is important for everyone [students AND teachers] to learn this Ramban. [Why do you think that this Ramban is not as popular as it should be?] PART III - PARSHANUT 1. The logic of the juxtaposition of the first three parshiot (even though they are comprise three totally different laws) in Parshat Ki-teyze is well known / see Rashi 21:11. Note also the Ibn Ezra on 21:20 (the last two lines). This style, better known as "smichut parshiot", continues throughout Parshat Ki-teyze. If you have the time, I recommend that you scan the Ibn Ezra on the entire Parsha, noting how many times he explains the reason in many instances for "smichut parshiot", i.e. the reason why one mitzvah follows from the next. Many of his explanations are very interesting and very creative. See for example: 21:10, 22:6, 22:8, 22:9, 22:12 & 13 [note here how he takes issue with the Karites (Ibn Ezra calls the "mak'chishim" - those who deny, i.e. they didn't accept or follow the Oral Tradition of Chazal) / note how Ibn Ezra quite often quotes their opinion, and then explains why he disagrees. Can you appreciate why davka the Ibn Ezra finds it important to argue with them? How does this relate to his own approach to "parshanut"? See especially Ibn Ezra on 24:6 as well as on 22:12!] See also Ibn Ezra 23:16, 23:18, 23:22, 23:25 and 24:6 2. In 22:10, the Torah forbids us to plow a field with a ox and donkey together. Can you think of any logic behind this law? See Rashi, who extends this laws to any two 'pairs' of animals. Based on this pirush, what is the reason for this prohibition? How does it relate to the laws in 22:9 and 22:11? Next, see Ibn Ezra on 22:10. How is his pirush different? What is the reason for this prohibition according to his pirush? Next, see Ramban. Is his pirush similar to Rashi or Ibn Ezra? In your opinion, why does Ramban quote the psukim from Vayikra 19:19? Finally, see Chizkuni on 22:10. Note how his pirush expands upon Ibn Ezra's explanation. Can you explain why Chizkuni offers two explanations, and what is the difference between them? Note how Chizkuni concludes with Chazal's interpretation. Can you explain why he does there after he explains "pshat"? 3. Note Ramban's statement in 21:11 - "diber ha'katuv b'hoveh". This phrase is used quite often to explain why the Torah often presents a certain law by stating only a 'typical' case, but the law itself is much more comprehensive. Note for example the law of "kilaim" in 22:10-11, and the above question. The classic example would probably be Devarim 14:21. Can you explain how this form of law presentation can help us better understand the relationship between Torah sh'ball peh and Torah sh'bktav - the Written law and the Oral law. 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.