[Par-reg] EMOR - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon May 9 03:23:28 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 EMOR
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
"CHILLUL" & "KEDUSHA" [chapters 21 & 22]
1. As you review the laws in chapters 21 & 22, note how often
we find the word (and/or concepts of) "chillul" and "kedusha".
[Note as well how we find these words in just about each
'parshia' division within these two chapters.]
What is the meaning of each of these two words, and how
are these concepts related?
Use this to explain the thematic connection between the
topics found in these two chapters.
2. How do these two words - "chillul" and "kedusha" - relate
to the overall theme of Sefer Vayikra (as discussed in our
shiur on Acharei Mot). Relate especially to 18:1-5, i.e. the
'introductory psukim' of the second half of Sefer Vayikra.
Relate your answer as well to 22:31-33, noting how they
summarize of this unit (and these concepts), and form a
beautiful conclusion.
[Relate alsol to Tehillim 34:13-15!]
3. In chapter 21, we find how the "kohanim" our bound by a
special set of an additional laws [and restrictions] - because
their responsibility is to serve God. Can you find a similar
concept in relation to the special laws in Parshat Kedoshim
(Vayikra chapters 19 & 20) that Bnei Yisrael are obligated to
keep?
In your opinion, are the laws in Parshat Kedoshim special
for the people of Israel, or would God expect all mankind to
keep those laws. Explain your answer.
In your answer, relate to 20:26, noting how we find yet
another beautiful summary pasuk!
4. As you study the laws in chapters 21 & 22, attempt to
explain the logic of the progression from one topic to the
next. While doing so, relate to the following questions:
How is the law of a KOHEN "tamey" similar to the law of
KOHEN "ba'al mum" [someone with a physical blemish or defect]?
How is it different?
Attempt to explain why a kohen "baal mum" is permitted to
eat "kodshim", while a "kohen tamey" cannot.
Why can't either of them offer korbanot?
In what manner are the laws relating to a kohen "ba'al
mum" similar to the laws of an animal that is a "ba'al mum"?
How is the prohibition against offering an animal less than
eight days old similar to the prohibition of a "ba'al mum"?
5. Even though a KOHEN "baal mum" cannot offer korbanot (see
21:16-21), he is permitted to eat them (see 21:22-23).
Attempt to explain the underlying logic of these two laws.
Would you consider either (or both) of them 'fair'? In
other words, is it 'fair' that a kohen cannot offer a
sacrifice just because he has some type of deformity?
6. Recall how chapters 6 & 7 in Parshat Tzav constituted a
special set of laws for the "kohanim" concerning HOW they are
supposed to offer the various korbanot.
In what manner are the laws in Parshat Tzav different
from the laws relating to "kohanim" in Parshat Emor (in
chapters 21-22)? [Note the header in 6:1-2, compare with
21:1.]
Relate your answer to our shiur on Parshat Acharei Mot in
regard to the two 'halves' of Sefer Vayikra. [In other words,
how does Parshat Tzav relate to "kedushat Mishkan", while
Parshat Emor relates to "kedushat ha'am".]
PARALLEL PSUKIM
1. What is difficult about the last pasuk in chapter 21? In
other words, what specifically did Moshe tell Aharon, the
Kohanim and Bnei Yisrael? [Or what does it 'summarize'?]
In your answer, relate 21:16-17, 21:1, & 20:1-2! What is
special about these three 'headers', and how do they explain
the last pasuk in chapter 21?
Do you think that this summary pasuk could also be
considered a conclusion to chapters 18->19 as well?
Support your answer!
2. Carefully study the 'style' of the opening psukim to
chapter 23 (i.e. 23:1-4), noting how they contain a 'double
introduction'. Then, compare this 'style' to the opening
psukim to Parshat Va'yakhel (i.e. Shmot 35:1-4).
Note how each contains a similar commandment in regard to
Shabbat, which doesn't appear to be directly related to the
header!
In your opinion, how can this parallel 'style' help
understand the connection between the laws of shabbat in
relation to both the building the Mishkan and the "moadim"?
See Ramban on 23:2 for a detailed discussion of this
topic and this parallel.
3. As your review chapter 23 (i.e. the "moadim"), note how the
phrase "chukat olam l'doroteichem..." can be found in the laws
of almost every holiday. First, verify this statement by
locating the precise phrase that is used for each holiday.
Attempt to explain what this phrase means, and how it
relates to each holiday. Relate as well to Shmot 12:14.
Is this phrase for each holiday identical? If not, which
holiday(s) is different? [Relate to the word "moshvoteichem"
in each!]
Can you explain why this word is missing in specifically
in regard to "succot"? Relate your answer to the pasuk that
follows: "ba'sukkot tayshvu shivat yamim..." (see 23:41-42),
and why Succot should be different in this regard.
==========
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
1. In Parshat Emor (chapter 23) we find a complete list of the
Jewish holidays. Where else in Chumash do we find a set of
laws that discusses either all (or at least most) of the
Holidays? [If [/or when] you give up, see Shmot 23:24-20,
34:18-26, & Bamidbar chapters 28-29 and Devarim chapter 16.]
As your study those units, see if you can identify
different 'categories' of Holidays. Explain how your division
is based on how they are presented in Chumash.
2. In what manner is the presentation of the CHAGIM in Parshat
Emor different than the others? In what manner is it similar?
Can you identify a unifying theme for the details about
the holidays that are mentioned in this chapter?
3. Note the dates that the Torah uses for each holiday. Are
they based on the solar calendar (i.e. the agricultural
seasons) or lunar calendar (month/day)? [or both?] Can you
explain why?
What type of date does the Torah use for those same
holidays in the other parshiot of "chagim" (as mentioned above
in question #1)?
4. As you study chapter 23, make a table listing each of the
chagim. For each chag, note the mitzvot that are mentioned.
Which of these mitzvot are 'shared' by all (or most) of
the other chagim as well, and which of these mitzvot are
unique for that specific chag?
Attempt to explain the reason for each mitzvah?
As you study this chapter, make note as well when there
is a new "dibur" and attempt to explain why each one is
necessary.
5. Note that every holiday in Parshat Emor includes the
commandment "v'hikravtem ishe l'Hashem". Scan the parsha to
verify that this is indeed true, and if there are any
'exceptions'.
What "ishe" (offering) does the Torah refer to in this
phrase:
- a private korban from each individual, or
- a korban TZIBUR (from the entire congregation)?
Can you relate this commandment to the description of the
chagim in Parshat Pinchas (see Bamidbar chapters 28->29)?
Relate in your answer to Vayikra 23:37! [See Ramban 23:1-2]
6. In addition to this general commandment to offer an
"ishe", this unit also includes several examples of
commandments to offer a very specific korban. As you review
from 23:1-44; attempt to find such examples. Are these
korbanot identical to the korbanot described in Parshat
Pinchas, or are they different?
Can you explain their purpose and why they are different?
Do these specific korbanot that are detailed in Parshat
Emor share any 'common denominator'? If so, explain what it
is, and why?
7. Make a table listing all the holidays in this Parshat Emor.
For each holiday, note its date (lunar and/or solar) together
with the SPECIAL mitzvah for that chag. As you make your
table, make note of either any historical or agricultural
aspect relating to those chagim. [Relate to both the mitzvot
that are mentioned in Emor, as well as the mitzvot for each
holiday which you may be familiar with from other sources.]
In your opinion, does the mitzvah to sit in a succah (see
23:42-43) relate to the historical aspect of Succot (i.e.
yetziat mitzraim) or to its agricultural aspect (i.e.
temporary booths built by the farmers in the field collecting
the harvest) - or both?
Quote psukim to support your answer. [Relate also to
Succah 11b, "succah k'neged ananei kavod or succot mamash".]
8. While reviewing your table, see if you can identify any
type of relationship between the mitzvot of each holiday and
their lunar and solar dates. [You can refer to the parallel
units of the chagim in Sefer Shmot and Sefer Devarim (chap.
16) to help answer this question.]
9. Which of the holidays are referred to as "moadim" and which
are called "shabbatonim" (or "shabbat"), and which chagim are
referred to as both? Be sure to note 23:11,15,16,24,32,39!).
In your answer, relate to the 'double' description of
Succot in 23:33-43, noting the distinction between "moed" and
"shabbaton" and their related mitzvot. Be sure that you can
explain 23:37-39 and the use of the word "ach". [Attempt to
relate this as well to the 'double header' in 23:1-3!]
In what manner does the final pasuk in chapter 23
complement the opening pasuk of this chapter?
10. Based on our shiurim thus far in Sefer Vayikra, why do you
think that chapter 23 is included in this Sefer?
Does it relate to korbanot, to KEDUSHA, etc.?]
Be sure to relate to the SPECIFIC mitzvot of the chagim
(as well as the general mitzvot) that are detailed in this
chapter.
PART III - PARSHANUT
STARTING ON 'SUNDAY' OR 'MOTZEI YOM TOV'?
1. A major debate exists concerning how to explain the pasuk
that defines when we begin counting the OMER -"m'mochorat
ha'shabbat" (see 23:11). In your opinion, why does the Torah
refer to the first day of chag ha'matzot as a "shabbat".
Can you relate your answer to the questions in Part II
above?
Relate to how each of the chagim in some manner or other
is referred to as a "shabbat" or "shabbaton".
See Rashi, Ramban, Ibn Ezra & Chizkuni and Mesechet Menachot
61a.
Even though everyone agrees that shabbat is referring to
the first day of yom-tov, each commentator offers a different
reason why. Try to explain each "parshan" and the reason for
the machloket.
TRANSMITTING GOD'S LAWS
2. Read 21:1 (the opening pasuk of the Parsha). What is
problematic about the 'wording' of this opening statement?
See Ramban on this pasuk, noting how he first quotes
Rashi, then Ibn Ezra, and then offers his own opinion.
Explain each of these three approaches. Why do you think
that Ramban does not agree with either Rashi or Ibn Ezra?
Finally, see Chizkuni on 21:1. In what manner is his
pirush different? What does he learn from "smichut parshiot"
between this pasuk and the last pasuk in Parshat Kedoshim?
WHERE DID HE COME FROM?
3. Read 24:10, how did you translate the opening phrase
["v'yatza ben isha yisraelit"] - i.e. what does "va'yatza"
mean?
What are the different possibilities?
See Rashi - How does he understand this word?
What questions bother him based on this understanding?
[Relate to all the questions raised by the Midrash.] See
Ibn Ezra & Ramban.
How do they translate "va'yatze"? Do they both offer the
same pirush? [If not, how do they differ?]
[Note also how Ibn Ezra later explains the reason for the
"smichut parshiot" here!]
Finally, see Chizkuni. How does he explain "va'yatza"?
In what manner is his pirush totally different than all
of the others? Why does he refer to this as "pshat"?
b'hatzlacha,
menachem
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