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     THE TANACH STUDY CENTER [http://www.tanach.org]
          In Memory of Rabbi Abraham Leibtag
     Shiurim in Chumash & Navi by Menachem Leibtag
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               PARSHAT  TZAV

PART I - QUESTIONS FOR THE 'SHABBOS TABLE'

KASHRUT - between CHAYLEV V'DAM & KORBANOT
1. Towards the end of Parshat Tzav we find two important laws
concerning Kashrut:
     1) the prohibition against eating "chaylev" (7:22-25)
     2) the prohibition against eating blood (7:26-27)

     Considering that all of the other laws found in Parshat
Tzav deal exclusively with the laws of korbanot, attempt to
explain why these laws of kashrut (which apply to eating an
animal that is NOT a korban) are also included in Parshat
Tzav.
     In your answer, relate to the phrase " from an animal
which CAN BE a korban for Hashem..." in 7:25.  Relate as well
to the introductory sentence (see 7:22-23), i.e. the fact that
these laws are directed to the entire nation (and not just for
the "kohanim" as were all the laws in Parshat Tzav up until
this point (see 6:1-2).

2.  Recall from Parshat Vayikra that the Torah had already
prohibited "chaylev v'dam" (see Vayikra 3:17, noting its
context).  Even though this appears to be the very same law
(albeit in a more concise form) that we find in Parshat Tzav
(see 7:22-27), explain the necessity for this 'repetition'.
     In your answer, relate to the primary topic of each
Parsha, and how the laws of "chaylev" and "dam" relate to
those topics. [Note as well what specific category of korban
they relate to.]

3. Next, review Vayikra 17:8-12, noting how once again we find
a similar prohibition against eating blood!  In your opinion,
is this the same law or a different one?
     If it is the same, why do you think it is being repeated?
     If it is different, what is different about it?
     In your opinion, why is "chaylev" not mentioned here?
     Now read 17:13-14. What prohibition is being added?
          Can you explain why?
     How do these psukim relate to your answer to the first
part of this question?  Relate to the overall topic of chapter
17, as well as to its 'location' within Sefer Vayikra.

4. Finally, see Devarim 12:13-16. In what context is the
prohibition against eating blood being mentioned in these
psukim?
     Why do you think that it is necessary to repeat this law
in that "parshia"?  [In other words, what is the overall topic
of the unit from 12:4-19, and how does that topic relate to
the prohibition against eating blood?]
     Now read Devarim 12:20-28. [i.e. the next topic in
Devarim]
     What is the topic of this parshia?
          How does this "parshia" relate to Devarim 12:4-19?
     How does it relate to Devarim 12:15-16?
     According to this parshia, are there TWO different
reasons for not eating blood, or only ONE? [Relate to 12:23 &
12:27 / is this the same reason or two different reasons?]
     How does this parshia relate to Vayikra 7:22-27 and its
context?

5. Based on the above questions, how does the prohibition
against eating "dam v'chaylev" (which applies to this very
day) relate to the laws of korbanot?
     In your opinion, why would this be significant?
  Relate your answers to all of the above questions to your
understanding of the laws of "kashrut" that we keep to this
very day?

6. For further iyun, see:
     Ramban on Vayikra 17:11 & Devarim 12:23-25;
     Chizkuni on Vayikra 3:17 & Devarim 12:16;
     Sefer ha'Chinuch - Mitzvah #147 & #148;

===================================

PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
  [Note: these questions are (and should be) very similar to
  last week's questions on Vayikra. When you finish, you will
  probably understand why.]

1. Review chapters six and seven in Parshat Tzav, noting how
these two chapters form a distinct unit that contains seven
short "parshiot".
     As you review the opening psukim of each 'parshia', you
should notice (most of the time) the repetition of a certain
phrase.
     Verify your answer based on 7:37-38.  Be sure that you
understand why this 'summary pasuk' proves that chapters six
and seven indeed form a distinct unit.
Once you identify this 'opening' phrase, attempt to understand
the meaning of the word "torah" in this context.  Also, as you
continue your study, attempt to explain why two of these
'parshiot' do not include this phrase.

2.  Next, identify the primary topic of each "parshia"' (a
short phrase is sufficient).  [The 'opening phrase' (or lack
of it) will help you identify those topics.]
  Then, construct a list of these topics, one short line per
each "parshia", and study the progression of these topics
(i.e. from one to the next).
  Turn your list into an outline, by grouping its common
topics together. Try to give an accurate title for the entire
outline.

3. Now, scan these twp chapters once again, this time noting
each time that a new "dibur" begins [i.e. "vayomer Hashem el
Moshe..." or similar].
     Make note of those positions on your outline.
     For each "dibur", note to whom these commandments are
directed.  Relate this to the content of each unit.
     Be sure that you can explain why there are certain
instances where we find a "dibur" to Bnei Yisrael, while other
times only to Aharon and his sons.  [In your answer, relate
once again to the summary pausk in 7:37.]

4.  Based on your outline (and its title), attempt to define
the overriding principle that guides the order of these
parshiot in Parshat Tzav.
     In what way is the order (and progression of topics) in
Parshat Tzav different than the order in Parshat Vayikra?
     Can you explain why?
  Based on your answer, explain why each category of korbanot
is repeated twice (i.e. once in each Parsha)?
     As you compare the laws of each korban (in each
respective Parsha), attempt to explain why certain details
that are the same, and why certain details are different.

5. In your opinion, would it have been more logical for the
Torah to combine all of these laws concerning korbanot into
one Parsha?
     Based on your outline, can you explain why each Parsha is
presented separately?  Relate to the opening psukim of both
Parshiot Vayikra & Tzav.

6. Based on your outline and study thus far, review once again
each of the "diburs" in the unit of chapters 6->7 and attempt
to explain the necessity of each one.  Can you explain why
(all of the sudden) there is a new "dibur" in 7:22?  Explain
as well why this "dibur" is given to Bnei Yisrael, and not
only to the kohanim, as was the case with each of earlier
ones.
     How do these laws enhance your understanding of the laws
of Kashrut today?

7. Finally, note that 7:28 also begins with a new "dibur" to
Bnei Yisrael. Based on the content of that "parshia", can you
explain why?
     Based on these two sources (i.e. these two "dibur"s),
could you 'redefine' your title of Parshat Tzav (to make it a
bit more precise)?   In your answer, relate to 7:34-36.

PART III - PARSHANUT

ZOT 'TORAT HA'MILUIM'
1. What is the glaring problem with pasuk 7:37? [If you
prepared the questions in Part II, you most probably already
noticed this problem.]
     Note how this pasuk 'almost' summarizes the entire unit
that began in 6:1-2 with "zot TORAT ha'Olah... "  etc.]
     In your opinion, what does the word "miluim" (in 7:37)
refer to?  Does it relate to any topic in chapters 6 thru 7?
  Does it relate to the primary topic of chapter 8?
  Does it relate in any way to the Korban Shlamim?
     Now, let's see how the commentators (on 7:37) related to
these questions:

2. See Rashi: What does he mean by "yom chinuch kehunah"?
     Does this refer to 6:12-14?
     Why would this be referred to as "miluim"?
          Relate to Shmot 29:9, Vayikra 21:10!
     In your opinion, what 'forces' Rashi to prefer this
interpretation?

3. Next see Ibn Ezra:  [see Chizkuni as well]
     Why does Ibn Ezra refer to Shmot chapter 29?
     Can you find the word "miluim" (or something similar) in
that chapter? What is its context?
     How does that chapter relate to Vayikra chapter 8?
     How is Ibn Ezra's pirush different than Rashi?
     In your opinion, what is the underlying reason for the
"machloket" between them?
     Relate to the similarity between the special laws of the
"ayil ha'miluim" (that was offered each day during the 7 day
miluim ceremony /see 8:22-29) and the laws of the korban
shlamim [i.e. in regard to the "chazeh v'shok"]?

     In you opinion, could the "ayil ha'miluim" be considered
a 'prototype' of the korban shlamim? If so, how would this
help us understand the problem 7:37?!]

WHEN THESE LAWS WERE GIVEN
4. Now, read 7:38.
     According to this pasuk, WHEN and WHERE were these
mitzvot (i.e. the "torot" in chapters 6 thru 7) given to Moshe
Rabeinu:
     If on Har Sinai, then was this during the first or last
40 days?
     If from the Mishkan (at the foot of Har Sinai), in your
opinion were these laws given before or after the laws in
Parshat Vayikra?  [Attempt to support your answer.]
     Would it make sense that the laws in Parshat Tzav would
need to have been given before the Mishkan was dedicated?
Explain why.
     How would your answer to these questions be affected by
the principle of "ein mukdam u'm'uchar ba'Torah"?
     Now, see Ramban on 7:38.
     Why does Ramban quote (here) the statement by Chazal that
ALL of the mitzvot were given first from Har Sinai, and then
repeated from the Ohel Moed?
     What problem would this solve?
     What doesn't Ramban himself accept this interpretation?
          How does Ramban explain this pasuk?
          How do both of these pirushim relate to Vayikra 1:1?
          Relate to Ramban's pirush to 8:1!

5. Next, see Ibn Ezra  [& Chizkuni] on 7:38:
     What specific point concerning 7:38 does this Ibn Ezra
deal with?  How does this relate to the above Ramban?
     Why does Ibn Ezra quote the pasuk from Amos?

6.  Read 8:1-8 (and if possible, review the entire chapter).
     Note how this is the first 'narrative' in Sefer Vayikra.
     Note also that it is the fulfillment of God's commandment
to Moshe in Shmot chapter 29.
     [Review also Shmot chapter 40 (in case you forgot it), as
well as Vayikra 1:1 and 7:37-38.]
     Now, try to determine the chronological order of these
events.  - In other words, when did the 7 day miluim ceremony
take place (on what day of what month)?
     On what day did the SHCHINA first dwell on the Mishkan?
[Relate to Shmot 40:34-37.]
     On what day were the mitzvot of Parshat Tzav given?

     Now, see Rashi on 8:2. Why does Rashi state immediately
at the beginning of this parshia his principle of "ein mukdam
u'm'uchar"?
     How and why does Rashi arrive at his conclusion of the
date of the 23rd of Adar. [Relate to Shmot 40:1-2.]

     Finally, see Ramban on 8:2!
     How and WHY does Ramban disagree with Rashi?
     Is Ramban able to keep Sefer Vayikra in chronological
order?  [In order to do so, what assumptions must he make?]
     Towards the end of this Ramban, he agrees that a certain
set of laws in Parshat Tzav is indeed 'out or order', but
explains why. Which 'parshia' is this, and why does Ramban
'move' specifically this one? [See also Ramban on Shmot 40:1.]
     Relate your answer to the first Ramban of Sefer Shmot!
     Based on this Ramban, can you explain when (and why)
Ramban does employ the principle of "ein mukdam u'muchar"?
     [See also Shmot 16:30-36 for similar example.]
     [See also second part of the Ramban on Vayikra 25:1!]

                                   b'hatzlacha,
                                   menachem