[Par-reg] Vayikra - Questions for self study
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Tue Mar 15 05:29:14 EST 2005
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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 VAYIKRA
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
PARSHIOT & MOSHE RABEINU
1. As you most probably have noticed in your study of
Chumash, the Torah delimits certain portions from one another
by the use of 'parshiot' [several spaces that create a
division]. According to Chazal, these 'parshia' divisions
were given together with the Torah at Har Sinai.
In regard to the purpose of these 'parshia' divisions, see
Rashi's commentary on the first pasuk of Sefer Vayikra [the
section that begins with 'va-yedaber'], noting how he
discusses their purpose.
Relate this commentary to the underlying assumption that
we have employed in many of our shiurim, i.e. it is incumbent
upon the reader of Chumash to contemplate the thematic
significance in these divisions.
2. In addition to this Rashi, study the Chizkuni on Shmot
34:32, where he explains how (and why) the Torah was composed
in given by Moshe to the people of Israel in the fortieth year
prior to his death. Note how that explanation enhances the
Rashi discussed in the above question.
KORBAN CHATAT
2. A 'chatat' offering, as described in detail in chapter 4,
is usually understood as a 'sin offering'. To the best of
your recollection, for what type of sin is a person obligated
to bring such an offering? In your answer, relate to both the
severity of the sin and the sinner's intention.
Next, review chapter 4 in Sefer Vayikra, noting how the
opening pasuk in each of its five 'parshiot' provides the
answer to the above question. Nonetheless, note how it
remains unclear in regard to the specific type of
transgressions these 'sin offerings' apply to. In other
words, what laws does the phrase "m'kol mitzvot Hashem asher
lo ta'asenu" refer to? [If you have time, note the various
opinions among the commentators.]
In regard to 'intention', note the meaning (and context) of
the Hebrew word 'shogeg' as it is used in 4:2, 22, 27, etc.
In your opinion, does shogeg imply that the act was done:
accidentally; inadvertently; or unintentionally?
According to any of these possibilities, why does the
'transgressor' require forgiveness?
How do Chazal interpret "shogeg"? [See Rashbam, and
Masechet Kritut 1:1.]
See Ramban on 4:2, re: why atonement is necessary.
3. Review 5:1-13, noting that this unit also begins with a
certain case, or to be more exact, a certain set of cases.
How do these 'cases' (as described in 5:1-4) differ from the
standard case of a korban chatat described in chapter 4?
Would you consider these cases as shogeg as well? If
not, how would you define them? Is the word "shogeg" used in
their description? If not, is any other word used to explain
the nature of those transgressions?
In your opinion, should the cases described in 5:1-13 be
considered a korban chatat or a korban asham? Explain your
answer based on these psukim!
Recall from the "viduy" that we recite on Yom Kippur, one
of the final lines of the "al chet" include "al chataaim
sh'anu chayavim aleihem OLEH v'YORED" - for transgressions
that we are obligated to offer an "oleh v'yored" offering
(i.e. where the type of offering is a function one's financial
status). How does that "al chet" relate to the topics
discussed in 5:1-13?
4. As you review the first parshia of chapter 5, note that
the transgressor (in any of the cases described in 5:1-4) has
the option to offer a less expensive korban (i.e. birds
instead of an animal/ see 5:7-13). In your opinion, does this
option imply that these transgressions are less severe (than
the transgressions described in chapter four), or could this
option be a result of the fact that these cases are simply
more common?
Note that in the next parshia, we find that there is even
another option to bring a flour offering (should the
transgressor be very poor). Relate this as well to your
answer to the above question.
KORBANOT OLAH & SHLAMIM
5. In Chumash, do we ever find an instance when a korban olah
was offered (i.e. before Ma'amad Har Sinai / see 24:5)? If
so, when, where, by whom, and why?
[Note Breishit 8:20 and 12:6-8.]
Was a korban shlamim ever brought before the events of
Ma'amad Har Sinai? If so, when and why?
If not, why do you think that Ma'amad Har Sinai was the
first time that we find a korban shlamim?
In your answer, relate to 'who' shares in the meat of
this korban, and to the covenantal nature of the events that
took place at Har Sinai.
As you review Vayikra chapter 23, note that the only
holiday where we find the offering of public 'korban shlamim'
is on Shavuot! Based on the above questions, can you explain
why?
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
Before we begin our questions, a short reminder of what we
refer to when we use the words: 'Parsha' and 'parshia'.
* Parsha - with a capital 'P' - refers to Parshat Ha-Shavua.
[or what is also known as the weekly 'Sedra'.]
* parshia - with a small 'p' refers to the basic paragraph
type unit that we find in the Sefer Torah. In Chumash, we
find two types of 'parshiot':
A 'parshia stuma' - a wide space in the middle of a line;
A 'parshia ptucha' - a wider space until the end of a
line.
['parshiot' - is the plural form for (more than one)
'parshia']
A. CHARTING PARSHIOT
We begin our study by introducing a tool that is very
helpful towards finding structural patterns and themes in
Chumash.
Borrowing an analogy from the world of sports, we refer to
this methodology as the 'tournament' method, because the chart
that you finish will look somewhat like the results of an
elimination tournament match (i.e. when lots of teams who play
against one another, and you end up quarter-finals, and
semifinals and finally with one winner).
In our case, the 'contestants' are each 'parshia' within
any given unit within the Sefer, and the 'winner' is simply
the primary topic that emerges as the theme of that unit. [It
may sound a bit complicated, but it really very easy (once you
catch on).]
It is a wonderful tool that helps the student understand the
progression of parshiot, and follow how Chumash develops its
most basic themes.
Here's how it works, and remember, no shortcuts.
1. Take a blank piece of paper (line or unlined), and along
the left margin, draw a set of short lines (like an inch or
two long), single spaced, one on top of another. [In other
words, make a vertical list of short blank lines.]
Your list should look something like this:
_______
_______
_______
_______ etc.
2. The first unit that we will study is Parshat Vayikra, i.e.
chapters one through five of Sefer Vayikra. Quickly glance
over this section, noting that it contains approx. twenty
individual parshiot (so your list will need to start with
about 20 blank lines).
Now comes the hard (or 'thinking') part.
3. Starting from chapter one, briefly review each parshia,
and attempt to summarize its primary topic in two words or
less. In other words, keep the 'topic name' concise (even
though it may not be 100% precise). However, make sure that
your definition is unique enough to differentiate it from the
topic of the next parshia.
For example, a 'topic name' for the first parshia such as
korban would be too general, while titles like shchita or
kohanim would not be nearly precise enough.
Remember, only one line for each parshia; and as short a
summary phrase as possible!
It is recommended that you use a pencil, since you'll
probably find yourself 'changing your mind' quite often. If
you have trouble defining a single topic, then just leave a
question mark, you can always return to that parshia at a
later time.]
4. Once you have finished your list for the entire unit (i.e.
chapters one thru five), attempt to group together any group
of lines that share an obvious common topic. [For example,
the three types of korban ola that you find in the three
parshiot of chapter one would easily group together under the
more general category of korban ola.]
As you proceed down the list, attempt to identify the
most basic common topics, grouping these parshiot together
with a sideways 'v' type symbol. Your list should look
something like this:
_______ \
_______ \_____
_______ /
_______ /
_______ \______
_______ /
_______ ______ etc.]
[Sometimes, certain parshiot may not group, and if a parshia
stands alone, just leave it that way, simply moving that
line out one more level to line up with the others.]
5. By identifying these common topics, you have basically
created a 'shorter' second list. The next step is simple, as
we simply repeat this process over and over again, until we
are left with only one line (the 'winner'), i.e. the primary
topic for this entire unit.
By doing so, you have basically created an outline for
these five chapters. (Your outline should contain at least
about four levels.)
When you review your conclusions, be sure that you can give
a clear title for each level of the outline, and then a
general title for the entire outline, which (by default)
should be the primary topic of Parshat Vayikra.
As you will notice, Parshat Vayikra is very organized, so
this method works very nicely for this unit.
B. FINDING TEXTUAL PATTERNS IN THE OUTLINE
1. Once you complete your outline, scan the entire unit once
again, and note each time that a new 'dibbur' begins [i.e.
when ever you find a "va-yomer Hashem el Moshe..." or
similar].
Make note of those positions on your outline.
Does each dibbur correspond to a certain level of your
outline?
Try to explain where it does correspond and where it
doesn't.
2. Next, review the entire Parsha once again, this time
making note of where each chapter begins. [Remember that the
division of the Bible into chapters in not a Jewish tradition,
while the parshiot are.] How does the division into chapters
correlate with your outline, and the division into dibbur's?
Can you explain why?
Can you explain the reason for the two instances where it
is slightly different? [Relate to the difference between an
asham and a chatat.]
3. Based on your outline, attempt to define the overriding
principle that guides the order of the parshiot in Parshat
Vayikra.
Is that principle the same or different for each category
of korbanot? Can your explain how and why?
4. Finally, scan the entire Parsha one last time, this time
making note of the following two key phrases:
1) "...isheh reiach nichoach la-Hashem"
2) "...ve-chiper alav ha-kohen ... ve-nislach lo."
a. Relate your findings to your outline.
b. Which two general categories of korbanot do these two
phrases relate to? Can you explain why?
Did your outline recognize this division into two general
categories of korbanot that an individual can offer?
Be sure that you understand how this division into two
basic sections explains the internal order of each subsection.
5. Attempt to relate these two phrases ["ishe reiach nichoach
la-Hashem" and "ve-chiper alav ha-kohen ... ve-nislach lo"]
to the thematic connection between the mishkan, Ma'amad Har
Sinai and chet ha-egel.
Relate to 24:5-11 and 32:20, 34:9.
Relate also to 23:17 and 34:23.
C. THEMATIC CONSIDERATIONS
6. Based on your outline, should the 'korban mincha' be
considered a separate category or a sub-category of ola?
Relate to both the structure of the parshiot, as well as
their content. Relate also to parshiot ptuchot and stumot.
7. As you most probably have noticed by now, the first three
chapters of Parshat Vayikra form a distinct unit (as they are
all included in one dibbur), and they describe the various
types of korbanot nedava [free-will offerings] that an
individual may offer. Be sure that you have identified the
three basic categories of ola, mincha, & shlamim, and what is
unique about each.
Explain why the korban mincha could be considered a
subcategory of the ola offering.
With this in mind, recall the last time (recorded in
Chumash) when Bnei Yisrael offered olot & shlamim. [If you
need help - try Shmot 24:5 & 32:6.]
In your opinion, is there a thematic connection between
those two instances and this first dibbur given to Moshe from
the ohel moed? [Relate (as usual) to Ramban on Shmot 25:1.]
8. Based on your answers to the above questions, can you
suggest a reason why Sefer Vayikra begins specifically with
the laws of korban nedava?
Relate to 1:1-2. and last week's shiur on Parshat
Pekudei.
9. What is the three letter "shoresh" [root] of the Hebrew
word "korban"? What is the simple meaning of that "shoresh"
in Hebrew? How does this relate to the word "korban"- an
offering?
Relate this to the purpose of korbanot and man's
relationship with God, as well as to your conclusions
concerning the outline.
10. Recall from chapter three that we find three categories
of shlamim:
'bakar' (cattle),
'kvasim' (lambs), and
'izim' (goats)
Recall as well from chapter one, the three categories of olot:
bakar (cattle),
tzon (sheep), and
'of' (birds).
In your opinion, why do you think the option to offer 'birds'
exists only for the ola offering, but not for the shlamim?
[Relate to who 'eats' each korban (and why).
[See Rashi 3:1.]
Note that the Hebrew word tzon [sheep] refers to both
kvasim and izim (lambs and goats). With this in mind, attempt
to explain why we find two parshiot (and hence categories) for
tzon in regard to the shlamim, but only one parshia for the
ola option for tzon. [See Rashi on 3:7!]
11. Read 5:1-13 carefully. How did you define this section
on your outline? Chazal refer to this korban as an 'oleh ve-
yored'. Can you explain why? [Do you remember this name from
the 'vidui' that we say on Yom Kippur?]
In your opinion, would you consider this korban a chatat
or an asham? In your answer, relate to both 5:5-6 and 5:9.
Relate to the type of animal offered (for the rich
person) in comparison to the standard animal offered for
either a chatat or an asham.
12. Review 5:14-26, noting the cases when a person brings an
asham. In your opinion, how are these cases different than
the cases of the oleh ve-yored.
Can you define a general difference between the cases for
when one must bring a chatat and the cases (or at least most
of the cases) when one must bring an asham?
In your answer, relate to the intention of the transgressor,
against who the transgression was made, and the severity of
the sin.
=======
PART III - PARSHANUT
RAMBAN'S INTRODUCTION TO SEFER VAYIKRA
1. Carefully study Ramban's introduction to Sefer Vayikra.
How does Ramban explain the connection (and flow) from
Sefer Shmot to Sefer Vayikra? [Relate this to his peirush to
Shmot 25:1, as well as to his introduction to Sefer Shmot.]
How does this relate to Ramban's understanding of the
Shchina on Har Sinai and the events at chet ha-egel?
How does Ramban explain the progression of topics within
Sefer Vayikra? Does he suggest a general theme for the sefer?
If so, what is it?
How does Ramban explain why there are mitzvot in Sefer
Vayikra that are not directly related to the mishkan?
[Note how Ramban focuses on the need for Am Yisrael to
perform mitzvot in order to 'keep' the Shchina from
'leaving', and how this explains the 'non-mishkan' related
mitzvot in Sefer Vayikra.]
2. In your opinion, does Ramban assume that the mitzvot of
Sefer Vayikra follow in the chronological order by which they
were first given to Moshe? Relate this to Ramban's shitta of
'yesh mukdam u-me'uchar'? [If you have time, see Ramban on
Vayikra 25:1, i.e the second of half of that lengthy Ramban
where he explains his own opinion of why Parshat Behar that
was given at Har Sinai was recorded in Sefer Vayikra!]
3. Reread the last five psukim of Sefer Shmot, especially
40:34-35 in relation to Vayikra 1:1, based on their parallel
to Shmot 24:15-17. [See last week's shiur on Pekudei as
well.]
With this parallel in mind, see Rashi, Ramban, Rashbam,
Ibn Ezra, Chizkuni, and Seforno on 1:1. [that should keep you
busy.]
On what points do they all agree, and on what point do
they disagree? [Note according to each where Moshe is
standing when Hashem speaks to him. Is it:
a) in the kodesh kodashim itself;
b) in the kodesh, outside the parochet;
c) in the chatzer, outside the ohel mo'ed?
[In your answer, relate to Shmot 25:21-22 and Bamidbar 7:89!]
Why does Seforno bring down the pasuk from Melachim 8:11?
Why does Rashi claim that this type of 'calling' actually took
place every time that God spoke to Moshe?
Does Ramban disagree (according to pshat)? If so, why?
See end of Ramban to 1:1. Why does he compare this pasuk
to Shmot 24:1, and relate this topic once again to Ma'amad Har
Sinai? Why does Ramban refer to this as 'al derech ha-emet'?
ME'ILAH & ASHAM
4. Note the case in 5:20-22 when one brings an asham. Is
this for a transgression against God or against his fellow
man?
With this in mind, what is the meaning of "u'ma'la ma'al
b-Hashem" in 5:21? What transgression was done against God?
See Rashi on 5:21. How does his peirush relate to this
question?
IF OR WHEN?
5. Review 2:14, noting its context in relation to the parshiot
that preceded it that discuss how one can offer various types
of a voluntary "korban mincha".
Then, note the Hebrew word "im" at the beginning of 2:14.
Did you understand that word as 'if' or 'when'? In your
answer, relate to the commandment to bring one's first fruits
as detailed in Devarim 26:1-3.
Then, see Rashi (and Rashbam), noting how they interpret
this word, and why.
In contrast, see Ibn Ezra - be sure that you understand why
he disagrees. Note the careful attention that Ibn Ezra pays
to how this pasuk is worded!
Finally, see Ramban, noting how he first quotes both
possibilities, and then how he offers his own third
interpretation - relating to 'when' Bnei Yisrael will enter
the land. Relate this to Devarim 26:1. Note how this
interpretation is rather ingenious!
be-hatzlacha,
menachem
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