[Par-reg] Parshat Kedoshim - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Sun May 1 16:46:26 EDT 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 KEDOSHIM
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
'TALKING REVENGE' & 'HOLINESS'
1. Review 19:18, noting how it discusses a very important
mitzva of "lo tikom" (which unfortunately is often
overlooked). As you study the first half of 19:18 (not to
mention the second half), be sure to see Rashi's commentary
(and Ramban's) re: the meaning of both phrases: 'lo tikom' and
've-lo titor'.
According to Rashi's interpretation of what these phrases
imply, isn't it rather amazing that this type of behavior -
which most of us would consider 'normal' (or even 'expected')
- is actually an 'issur de-oraita' [a Torah prohibition]!
Can you explain why the Torah forbids this type of behavior?
Also, how does it relate to being "kadosh" (holiness), which
is the primary topic of this unit of mitzvot?
In your opinion, why do you think that there are so many
people (and unfortunately sometimes even rabbis) who arre not
familiar with this law? [And why is it that many people who
do know these laws have trouble observing them?]
2. Based on the above question, attempt to explain how 19:18
thematically relates to 19:14-17.
Then, note the sudden change of topic in 19:19, and
especially its 'header' [that introduces the laws in the next
set of psukim). Can you explain the thematic nature of this
transition?
Finally, review the finale of this chapter, i.e. 19:33-
36. Use these psukim [and their finale (i.e. 19:36)] to
explain how this can explain the transition from 19:18-19.
SHABBAT & the MIKDASH
3. Review 19:30, noting the connection between the mikdash
and Shabbat. Where else in Chumash do we find a similar
thematic connection between Shabbat & the mikdash / mishkan?
[If you give up, see Shmot 31:12-16 and 35:1-4.]
Can you explain why this pasuk is located specifically at
this point in Parshat Kedoshim?
[Relate to "kedushat zman" vs. "kedushat makom".]
If you have ample time, note as well the various
commentaries on 19:30, noting how each one takes a slightly
different angle.
WHY THE REPEAT?
4. Note how the commandment 'lo ta'aseh avel ba-mishpat' is
stated twice in chapter 19 (see 19:15 & 19:35). Read each of
these psukim carefully, noting their context; and attempt to
ascertain whether this is simply a repeat of the same law, or
if each commandment relates to a different type of situation.
Then, see Rashi on 19:35, noting the way he explains how
each commandment in unique.
See the interpretation of Ibn Ezra as well.
THE TEN COMMANDMENTS IN PARSHAT KEDOSHIM
[for shiur #1 this week]
1. Many commentators have noted that one can find an example
of each of the Ten Commandments (or a very similar mitzva) in
the opening psukim of Parshat Vayikra.
Before seeing the commentaries inside, carefully review
chapter 19 and attempt to find these parallels on your own.
When you finish, record your answers so that later on,
you can compare your conclusions to those of the various
commentators.
2. Review your conclusions once again, this time organizing
them as follows:
a) Commandments that have an obvious parallel.
[for example - 'honoring parents' / see 19:3]
b) Commandments that have only a tangential parallel
c) Commandments that appear to have no parallel
Considering that there are so many Commandments that have
parallels, can you explain why the commentators are so eager
to find parallels for all of the ten commandments?
Can you explain why only some of the parallels are obvious,
why others or only 'alluded' to?
3. For the Commandments that you did find parallels for, note
their order within Parshat Kedoshim. How does that order
relate to their order in the original Ten Commandments?
Note as well the phrases 'Ani Hashem' and 'Ani Hashem
Elokeichem' that repeat themselves so often in this section,
and note especially where we find each phrase. Does this
appear to be random, or organized? If you find some type of
'organization' - attempt to explain its logic.
Relate these two phrases and where they appear to the Ten
Commandments that the psukim that precede each phrase
corresponds to.
4. Now, let's see how the commentators related to these
parallels.
First see the Chizkuni on 19:2, and make a list of all of
his conclusions. Did your list match his? Can you explain
the differences (if there are any)?
Next, see Ramban on 19:4 (towards the end), where he too
finds all of the Ten Commandments in this parsha.
Finally, see also the Ibn Ezra on 19:2 ('ki kadosh...')!
Using your list, make note in regard to which
Commandments everyone agrees (on the parallel), and on which
we find differences of opinion.
Based on your own attempt to identify these parallels,
attempt to explain why.
5. Even though these mitzvot are similar to the Ten
Commandments, they are not identical. There are also many
examples of additional mitzvot. Try to define the manner in
which the mitzvot in Kedoshim are different than the dibrot
(i.e. are they more strict or lenient etc.), even though they
may also be 'parallel'.
Is this difference significant? Can you relate it to the
title of the Parsha - 'Kedoshim tihiyu'?
6. Review the first 18 psukim of chapter 19 once again, this
time noting how often the phrase ANI HASHEM is repeated. Is
there a pattern to this repetition?
Note when it states ANI HASHEM and ANI HASHEM ELOKEICHEM.
Does this also fit into a pattern?
Does this pattern relate in any way to the division of
the DIBROT into 'two halves'?
How does this observation relate to the parallels that
you found between the DIBROT and the mitzvot in chapter 19?
[See questions #1 & #2 above.]
Which mitzva in Parshat Kedoshim seems to 'ruin' this
pattern? Can you explain why?
7. Review 19:5-10. Based on the pattern set by "ani Hashem
Elokeichem", can you explain why this set of psukim could be
considered a 'sub-unit'? Are these psukim connected in any
manner to the Ten Commandments, or did you list them in any of
your parallels?
In you opinion, what is the connection between 19:5-8 and
19:9-10? How do either of these mitzvot relate to the other
mitzvot in chapter 19?
8. Review Shmot 20:19-23, noting how these psukim are the
first mitzvot that Bnei Yisrael receive after the Ten
Commandments. Can you find a parallel between these mitzvot
and the DIBROT as well? Then, continue reading into chapter
21 [Parshat Mishpatim] and see if this pattern continues.
Relate these parallels to your answers to the above questions.
[See also the TSC shiur on Parshat Mishpatim.]
=========
PART TWO - QUESTIONS FOR PREPARATION
for SHIUR #2
- The Header: "KOL ADAT BNEI YISRAEL"
1. In what manner is the header of Parshat Kedoshim (19:1-2)
different than the standard header introducing a parsha of
mitzvot that is usually found in Chumash?
Does Rashi comment on this?
If so, what is his comment? How does it explain the
reason for this difference?
2. Where else in Chumash do we find a parsha of mitzvot that
also includes the header of "KOL ADAT BNEI YISRAEL"?
Does it relate in any way to Parshat Kedoshim?
[If you give up, try Shmot 12:1-3, and 35:1]
Do any of these sources help you better understand the
Rashi referred to above/ 19:2 - "daber...melamed she-ne'emar
be-hakhel..."?
See also Vayikra 8:3-5!
3. What does the word 'eida' mean? What is the Hebrew
'shoresh' of this word?
Can you relate this shoresh to the reason why this parsha
was given to the entire eida?
4. In what context do Bnei Yisrael serve as 'eidim'
[witnesses?] when they fulfill the commandments of KEDOSHIM
TIHIYU?
See Seforno on 19:2, and relate his commentary to your
answer?
5. See also Chizkuni on 19:2, and compare his peirush to that
of Rashi on 19:2 [in regard to 'daber el kol adat Bnei
Yisrael']. In what way is Chizkuni similar, and in what way
is his statement different from Rashi's? Attempt to explain
why.
=======
for SHIUR #3
THE REPETITION OF THE 'ARAYOT'
1. Even though the 'arayot' [forbidden marital relationships]
were already detailed in chapter 18, most all of them are
repeated again in chapter 20. After verifying this point,
attempt to determine in what manner their presentation is
chapter 20 is different. At this point, relate only to the
laws of the arayot themselves in 20:10-21 AND to the laws that
'surround' them in 20:1-9 and 20:22-27.
Can you suggest a reason for this repetition of the same
set of laws twice? In your answer, relate as well to the
placement of chapter 19 in between them.
2. Next, carefully review the psukim that surround these
arayot (in 20:10-21), i.e. to 20:1-9 and 20:22-27. Attempt to
understand (and explain) the internal 'structure' of chapter
20.
Then, compare this structure to the internal structure in
chapter 18, where we also find psukim that 'surround' the
arayot, i.e. to 18:1-5 and 18:24-30 that surround 18:6-23.
In what manner is this structure similar to the pattern
in chapter 20? In what manner is it different?
3. What specific laws does chapter 20 contain that were not
found in chapter 18? What 'general' statements are found in
both chapters, and what is their importance?
4. In regard to the structure of chapter 20, what is
especially difficult about its final pasuk (i.e. 20:27)? In
your opinion, why is this pasuk 'out of place' and where in
this chapter does it belong?
5. If you are familiar with 'chiastic structures', see if you
can find one within chapter 20. Use this (and your answer to
question #1) to explain the final pasuk of chapter 20.
Be sure to compare the overall structure of chapter 20 to
that of chapter 18. Attempt to explain the nature of this
parallel.
How does the topic of chapter 19 [i.e. kedoshim tihiyu]
relate to one of the levels of the chiastic structure found in
chapter 20?
6. For those of you familiar with the sugya in the Gemara of
"ein onshin ela im kein mazhirin" [there is no punishment (by
Bet Din) unless first this is a warning], relate this
principle to the above question!
=======
PART III - PARSHANUT
PARSHAT KEDOSHIM AS PART OF SEFER VAYIKRA
1. See Ramban on 19:2. How does Ramban explain why Parshat
Kedoshim is recorded in Sefer Vayikra?
Review Ramban's introduction to Sefer Vayikra (on 1:1).
Relate this to his peirush on 19:2.
2. Next, see Ibn Ezra on 19:2. How does he answer this
question?
How and why are their answers different?
3. Finally see Seforno on 19:2. Study it very carefully!
According to Seforno, why is Parshat Kedoshim in Sefer
Vayikra? How does Seforno use this to explain the progression
of parshiot in Sefer Vayikra?
In what manner is his approach TOTALLY different than
Ramban's (in regard to this question)?
Note carefully how Seforno finds not only a thematic
connection between Parshat Kedoshim and the first half of
Sefer Vayikra, but also how he connects this progression to
primary themes in both Sefer Shmot and Sefer Breishit!
Explain how, and how this is consistent with Seforno's
overall [thematic] approach to Parshanut.
[Relate this as well to his intro. to Chumash!]
THE FLOW OF TOPICS IN CHAPTER 19
4. See the first Ibn Ezra on Vayikra chapter 19, noting how
he explains his entire approach to his interpretation of sets
of mitzvot in the Torah (like chapter 19), and why he tries to
find a reason for the progression of topic from one mitzvah to
the next.
Then, if you have time, review the entire commentary of
Ibn Ezra on chapter 19, noting how he explains the flow of
topic from one pasuk to the next. If you have even more time,
before you see each Ibn Ezra, attempt to suggest a reason
first on your own.
be-hatzlacha,
menachem
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