[Par-reg] Shavuot - Questions for self study
Menachem Leibtag
tsc at bezeqint.net
Thu Jun 9 21:18:05 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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Questions for self study for tikun leil SHAVUOT
re: topic of Shavuot & Matan Torah
INTRODUCTION
Even though we all know that the holiday of Shavuot
commemorates the events of Matan Torah, for some reason, in
the Torah's presentation of Shavuot we find no mention of that
event! The following questions deal with this topic; and can
provide a framework for study on "leil Shavuot".]
However, before we begin the battery of questions, we will
provide a little 'agricultural' background concerning 'nature'
and the yearly agricultural cycle in the land of Israel.
The wheat crop, which is planted in the winter, usually
begins to ripen (and hence it becomes ready for harvesting) in
late April or early May. The harvest season itself usually
lasts about five to six weeks, i.e. until mid-June. Hence,
late May (or early June) is the time of year in Eretz Yisrael
when the grain harvest nears completion.
THE BIBLICAL SOURCES
1. Carefully review the following sources, as they include
every mention of Shavuot in the Torah:
As you study each of these sources, make note of the:
* NAME that the Torah calls this holiday;
* DATE (or time of year) of Shavuot;
* REASON for celebrating Shavuot;
* MITZVAH that we are commanded to observe.
When you do find a mitzvah, note if this mitzvah is
unique to Shavuot, and if so, explain why.
A. Shmot 23:14-17 / 34:22-24;
B. Vayikra 23:15-21;
C. Bamidbar 28:26;
D. Devarim 16:9-12.
2. Can you explain why the Torah never specifies the exact
(lunar) date on which we must celebrate Shavuot, as it does
for all the other holidays in Parshat Emor and Pinchas?
[In your answer, relate to "kidush ha'chodesh" by bet-din.]
3. In any of these above sources, does the Torah mention any
connection between Shavuot and Matan Torah?
If so, where?
If not, can you explain why there is no mention?
4. In your opinion, does the agricultural reason that the
Torah does provide for celebrating Shavuot provide sufficient
reason for celebrating this holiday every year? If so, what
in your opinion the agricultural reason for why God commands
Bnei Yisrael to celebrate Shavuot?
Attempt to explain why this harvest would require a holiday
of thanksgiving to God? Relate to the importance of the wheat
harvest in regard to the food that will be eaten for the
entire year; and how many chances a year there are to reap a
wheat harvest.
[Note Shmot 23:13, and how it relates to 23:14-17!]
WHEN DID MATAN TORAH TAKE PLACE?
1. Carefully review Shmot chapter 19 (without Rashi!), and
attempt to determine if Chumash ever mentions the precise day
on which Matan Torah took place.
If not, does the Torah provide us with enough information to
allow us to make a rough estimate? [Be sure to relate to Shmot
19:1-2.]
What can be inferred from Shmot 24:15-16 in regard to the
amount of time which elapses at Ma'amad Har Sinai?
[Note Rashi (and the other commentators) concerning when in
Sivan those 'seven' days transpired.]
2. Review the dates of the various holidays as they are
described in Vayikra chapter 23, noting that each lunar date
seems to have a very logical reason, with the exception of Yom
Kippur - which falls out on the tenth of Tishrei. [Note that
the first day of the month is a 'logical date' to mark a
celebration, as is the 15th - when there is a full moon, and
ample lighting in the evening.]
In your opinion, is there any logical reason for why the
Torah chose the 10th of Tishrei for Yom Kippur? In your
answer, relate to the three sets of forty days at Har Sinai,
as discussed in Devarim 9:9,18,25 & 10:10; as well as to the
forty days described in Shmot 24:14-16.
Note as well a thematic connection between those events and
Yom Kippur based on Shmot 32:30-32!
Using those three sets of forty days, and working
'backwards' - attempt to determine a more precise 'lunar date'
for when Matan Torah took place!
BIBLICAL DATING & COMMEMORATION
3. Does the Torah tell us the precise date of when Bnei
Yisrael left Egypt? Is that date commemorated? [Note Shmot
13:2-8.]
How many specific mitzvot can you recall from the Torah that
commemorate Yetziat Mitzraim?
In contrast, how many specific mitzvot can you recall that
commemorate Matan Torah?
In this regard, how and why would you say that the Torah
relates to the event of Matan Torah in a different manner that
to Yetziat Mitzrayim?
Can you suggest a reason why these events are so different?
[See Rashi Shmot 19:1! Relate this to the Midrash of"ben
Zomah" in the Haggadah of Pesach concerning our daily
obligation to 'remember' the events of Yetziat Mitzraim.]
4. Review Devarim 4:9-15, noting how these psukim describe the
events that transpired at Ma'amad Har Sinai. According to
these psukim (in their context), does there appear to be a
mitzvah to 'remember' the events of Matan Torah? If so, on
what day are we to remember those events; or does it appear
that our obligation is to remember those events on every day?
[See Ramban on 4:9 and his opinion that this pasuk should be
considered a MITZVAH. See also Ramban in his "hasagot" to
the sefer ha'mitzvot of the Rambam - Lo'Taaseh - hasaga
#2!.]
5. In the Torah's presentation of the other two "shalosh
regalim" (i.e. chag ha'matzot and chag ha'succot), we do find
the mention of a certain historical aspect (see Shmot 13:3-7,
Vayikra 23:43) in addition to their agricultural perspective.
In what manner is Shavuot different? [Is its historical aspect
ever mentioned?]
Can you suggest a reason why (or why not)?
6. Carefully review Vayikra 23:10-19. Note the connection
between the korban haOMER and the korban SHTEI ha'LECHEM.
Study the details of the special korban that must be offered
together with the "shtei ha'lechem" (see 23:17-19), noting
especially the centrality of the "korban shlamim" that must be
'waved' ["tenufah"] with the SHTEI ha'LECHEM.
Is there any other holiday (or any other time during the
year) when the "tzibur" offers a korban SHLAMIM?
[Don't spend too much time looking, the answer is NO!]
Why should this point be significant?
7. Note as well in those psukim (see 23:17) that the SHTEI
ha'LECHEM are to be baked "chametz", as opposed to every other
type of flour offering in the Mikdash, which must be "matzah".
[See Vayikra 1:11!]
Would you say that this is significant? If so, how?
Does this suggest a thematic connection to chag ha'matzot"?
In general, how do the special agricultural mitzvot of the
"shalosh regalim" relate to the nature of the historical
events which they commemorate?
8. In case you forgot, the very first time in Chumash where we
find that Bnei Yisrael collectively offer a korban SHLAMIM is
at Har Sinai. Review Shmot 24:4-8, noting how those offerings
were part of the very same ceremony when Bnei Yisrael declared
"na'aseh v'nishmah"!
Can you relate this event to the special korban SHLAMIM that
is offered on Shavuot with the SHTEI ha'LECHEM?
9. Review Vayikra 9:1-5, noting how Bnei Yisrael were
instructed to offer a korban SHLAMIM - at the dedication
ceremony of the Mishkan on "yom ha'Shmini" - most probably to
mark the return of the SHCHINA to the camp of Bnei Yisrael.
Can you relate this special korban to the korbanot described
in Shmot 24:4-6 at "brit na'asseh v'nishma"?
How does the dedication of the Mishkan relate to Matan
Torah? (See previous shiurim on Parshiot Terumah & Tezaveh.)
10. Note as well that the other special korbanot brought on
"Yom Ha'Shmini" (the seir l'chatat of the Am and "par chatat"
of Aharon etc.) find a parallel in the "korban tzibur" offered
on Yom Kippur (see Vayikra 16:1-5, compare with 9:1-5). Relate
this to the connection between Matan Torah and Yom Kippur (the
day Moshe descended Har Sinai with the second luchot!).
Use this parallel to explain how the two aspects of the "yom
ha'shmini" ("korban chatat" - as atonement for chet ha'egel,
and "korban shlamim" for re-creating Ma'amad Har Sinai),
relate to our annual celebration of both Yom Kippur and
Shavuot!
11. Relate the primary points raised by the above questions to
explain our custom to commemorate Matan Torah on Shavuot!
b'hatzlacha,
menachem
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for study of Maamad Har Sinai
from PARSHAT YITRO
PART I - THE TEN 'COMMANDMENTS'
1. For some reason, what we call in Hebrew 'aseret ha-
dibrot', we refer to in English as 'the ten commandments'. Is
this translation correct? Explain why (yes or no)?
How many 'dibrot' are there in the 'Ten Commandments'?
Accordingly, how would you translate 'dibrot'- as:
statements?
commandments?
parshiot?
Explain each possibility.
Are there ten according to each?
What is the difference between 'mitzvot' & 'dibrot'?
2. What are the first TWO 'dibrot'? [In other words, what
precisely is the first one, and what is the second one?]
Relate your answer to the question above.
How does your answer relate to the division of the
'dibrot' into 'parshiot'?
Are the first two 'dibrot' included in the first
'parshia'? From a grammar perspective, what else is special
about the first two 'dibrot' (i.e. the first 'parshia')?
Now, see Ibn Ezra on 20:2. See also Rambam Sefer ha-
Mitzvot Asei #1, and Hasagot ha-Ramban Lo Ta'aseh #5. How do
these opinions relate to the above questions?
3. Note in your Chumash that there are two versions for how
to read the 'dibrot' - 'ta'am elyon' and 'ta'am tachton'.
Note how each method divides the psukim in a very
different manner! See if you can determine the underlying
logic of each division and how it relates to the above
questions.
4. How do we know that there were TEN 'dibrot'?
Does it say anywhere in Chumash that there were TEN?
[In case you give up, see Shmot 34:28 & Devarim 4:11-13.]
Relate this as well to your answer to the above questions.]
5. You probably also remember that God gave the 'dibrot' to
Moshe Rabeinu written on TWO 'luchot' [tablets]. Can you
recall how we know that there were indeed TWO 'luchot'?
[When you give up, try Shmot 31:18 and 32:15; compare
with Shmot 24:12 and 25:21!]
In your opinion, what does this mean?
[i.e. two copies, or half written on each?]
If 'half & half', how would they be divided, and would
this relate to their content?
[If 'two copies'; why would one set not have been
sufficient?]
See the concluding paragraph of Ramban's commentary on the
'dibrot' (on 20:12-13) where he discusses this topic.
6. In your opinion, are the mitzvot of the DIBROT
'qualitatively' different than the remaining mitzvot of the
Torah?
If yes, what is special about them?
If not, why were these specific mitzvot given at Ma'amad
Har Sinai, in contrast to all the other mitzvot that were
given at a different setting?
[See an amazing Rashbam on 20:15-16 /"daber ata imanu..."]
See also Ramban on 20:6 - from "et Hashem Elokecha" in
regard to the difference between the first two dibrot and the
final eight.
7. Review 20:14-19. In your opinion, had Bnei Yisrael not
become fearful during Ma'amad Har Sinai, when they requested
that Moshe receive them instead (see 20:15-18 and/or Devarim
5:20-28), would Bnei Yisrael have received more than ten (or
two) commandments directly from God at Ma'amad Har Sinai? If
so, how many more mitzvot? [All 613,or only a certain group?]
8. How does the first mitzva that Bnei Yisrael receive after
the dibrot - "lo ta'asun iti elohei kesef..." (see 20:19-20)
relate to their request to hear the remaining mitzvot via
Moshe and not directly from God?
How is this mitzva different than the commandment not to
worship 'avoda zara' in the second dibur?
Can you explain how this relates to the next mitzva:
"mizbeiach adama ta'aseh li" (20:21-22) as well?
PART II - * MA'AMAD HAR SINAI *
Ma'amad Har Sinai was one of the most important events
(if not the most important) in our history. Therefore, our
shiurim will deal with this topic in detail. The following
questions will treat Shmot chapter 19 as the beginning of a
new 'unit' that will continue until the end of Parshat
Mishpatim. This unit of Ma'amad Har Sinai includes chapter 19
- the story that leads up to the 'dibrot'; chapter 20 - the
dibrot followed by a short story; chapters 21 thru23 - a unit
of misc. laws; & chapters 24 - the concluding story.
The following questions will help you appreciate the content
of these chapters (19->24) and understand why there is such a
major controversy among the commentators concerning when these
events took place.
FINDING 'PARAGRAPHS' & 'UNITS'
As you will soon realize on your own, it is very difficult
to follow the progression of topic in chapter 19. To help you
study that chapter (and the rest of this unit), we suggest
that you use the following methodology:
As you study each chapter in this unit, attempt to divide
each chapter into paragraphs. In other words, as you read a
group of psukim, attempt to identify when a certain 'sub-
topic' is complete, and then group together all of those
psukim that deal with that sub-topic. [In general, there
should usually be between three and eight psukim in each
paragraph, but there can be exceptions.]
Try to give a short title for each paragraph. Then, try to
understand the logic of the flow of topic from one paragraph
to the next. After analyzing several chapters in this manner,
attempt to turn you paragraph topics into an outline.
[Technically speaking, you could follow this methodology to
compose an outline for the entire book - which would help you
identify is primary topics, units, and theme - but for now,
we'll focus on chapters 19 thru 24.]
Let's start with chapter 19, and following this methodology.
After identifying its paragraphs, construct an outline that
divides this chapter into its most basic topics. Try to give a
precise title for each section, and explain the logic behind
its flow of topic. Most probably, you'll notice several
psukim that are very difficult to understand. When you
encounter such a pasuk, be sure to see if (and how) Rashi, Ibn
Ezra Rashbam & Ramban (etc.) deal with those questions that
bothered you.
When you finish your outline (or if you give up) see if
your outline matches our outline below (note the titles that
we have given to each section). See if you agree with those
titles, and then answer the questions that follow:
A. 19:1-8 / The 'PROPOSAL'
1. Note how 19:1-2 'sets the stage', while the actual topic
of this paragraph begins to unfold in 19:3. As you read these
psukim, note how Moshe's job is to act as God's 'messenger' to
offer a certain 'proposal' to Am Yisrael. Try to explain what
this 'proposal' [or 'deal'] is all about, and its purpose.
Be sure that you understand the 'two sides' of this proposal
as detailed in 19:5-6. Are there 'conditions', 'rewards'
and/or 'consequences'? If so, explain what they are and why.
Be sure you understand why the 'divrei Hashem' detailed
in 19:4-6 should be considered a 'proposition' and not as a
'commandment' (or information)!
2. Note the word 'brit' in 19:5. In your opinion, does it
refer to something 'old' or something 'new'? According to
each possibility, what 'brit' is being referred to? How does
this 'brit' relate to the proposal? [See Ramban on this
pasuk, noting the different possibilities that he raises!]
3. Explain the phrases 'mamlechet kohanim' & 'goy kadosh' (in
19:6)? In your opinion, do they describe two different
concepts or the same concept? If possible, relate your answer
to the theme of 'bechira' in Sefer Breishit, and its purpose.
(Relate to Br 12:1-3)
4. Based on the simple 'pshat' of 19:3-6, what would have
happened had Bnei Yisrael answered 'no' to this proposal?
[You are probably familiar with a Midrash that entertains this
possibility.]
Once Bnei Yisrael do answer 'yes' to this proposal (see
19:7-8), what should happen next? In other words, how will
Bnei Yisrael find out the more specific details of this
'brit'? Relate your answer to what does happen in chapters 19
& 20.
B. 19:9-15 / PREPARATION for Matan Torah
1. Carefully read 19:9, try to translate this pasuk (and to
understand what the words mean). How does the first half of
this pasuk relates to the 'proposition' that we discussed in
19:4-8.
Does this pasuk include any type of a 'plan' for how
Matan Torah will take place? If so, explain what this plan
is, and the relationship between Moshe and the rest of the
nation.
How did you understand the phrase ' so that they will
believe in you [Moshe] forever'? Is there a mitzvah to
believe in Moshe? If not, what does this pasuk imply?
2. Review now the final phrase of 19:9: "and Moshe told the
people's answer to God". How does this final phrase relate to
the first half of the pasuk? What is the obvious problem with
this part of the pasuk? Or in other words, what 'answer' of
the people is this pasuk talking about?
See Rashi on 19:9 - "et divrei ha-am...". How does Rashi
answer this obvious question? [Note that Rashi is quoting the
Mechilta.] How do the other commentators answer this
question?
Review 19:10-11. How do these psukim relate to 19:9?
Does 19:11 provide support to Rashi's explanation of 'divrei
ha-am' in 19:9? [Could you say that it is the 'source' for
this interpretation?]
Does 19:11 include a 'plan' as well for Ma'amad Har
Sinai? Is it the same or different as the plan in 19:9?
Relate the apparent contradiction between 19:9 & 19:11 to
explain Rashi's interpretation of what the "divrei Hashem"
were in 19:9.
3. Note the three-day preparation described in 19:11. In
your opinion, why was this necessary?
Attempt to relate this to Rashi's peirush to 19:9.
List the different types of preparation that are
described in 19:10-15. What is the purpose of each?
4. When you study 19:13, pay careful attention to the phrase
"bi-meshoch ha-yovel heima ya'alu ba-har...". In your
opinion, is this long blow of the shofar supposed to be a sign
that Matan Torah is OVER, or that it is about to BEGIN?
[Relate to 19:19! / see also Devarim 5:4-5 and Yehoshua 6:4-
6.]
C. 19:16-19 / the 'HITGALUT' [REVELATION]
1. Based on 19:10-15, where should the people have been on
the third day in the morning - at Har Sinai, or in the camp?
Relate this to what transpires in 19:16-17!
Why does Moshe have to 'take them out' from the camp and
bring them to Har Sinai? Would they not have come on their
own?
2. Based on 19:18-19, according to which 'plan' (discussed
above re: 19:9-11) does Matan Torah take place? [ i.e. do the
people 'hear' or 'see' God directly, or does Moshe act as
God's intermediary?
Where is Moshe supposed to be during Matan Torah, on the
mountain, or with the people? [Why is it difficult to answer
this question?]
3. Review 19:19 and the phrase: "Moshe yedaber, ve-haElokim
ya'anenu be-kol", in its context.
Who is Moshe speaking to - to the people, or to God?
According to either possibility, what was Moshe 'saying'?
[See Parshanut section for complete discussion.]
[Note how Rashi (on 19:19) answers this question. Did
you ever realize before that this pasuk may be describing what
transpires during the dibrot?]
Where are Bnei Yisrael standing at this time?
4. Review Devarim 5:1-6, especially 5:4-5 (in regard to the
two plans). Relate those psukim to the questions above!
D. 19:20-25 / LIMITATION
1. First of all, be sure that you can explain why these
psukim form a distinct unit? What happens in these psukim,
and when does this all take place?
How do these psukim relate to the psukim that precede them?
[According to those commentators who explain that 19:19
describes the dibrot, when did psukim 19:20-25 take place?]
2. Note the use of 'rosh ha-har' (the top of the mountain) in
these psukim, as opposed to the use of only "Har Sinai" up
until this point. What is the significance of this? Has
something changed? [Be sure to explain 19:24.]
3. Why does God (at this time) repeat his warning 'not to
approach the mountain'? Does Moshe himself understand why?
Relate this warning to the two different 'plans' for how
the 'dibrot' would be transmitted (19:9 & 11/ as discussed
above)
4. Who are the 'kohanim' described in 19:21-24? How are they
'different' than the rest of the nation, and where are they
standing? Then review Shmot 24:1-11, noting especially 24:1 &
24:9-11. [Can 19:22 be understood without 24:1?]
5. Review 19:25, noting the final phrase 'va-yomer aleihem'.
What specifically does Moshe 'say to them' when he came down
from the mountain: the 'dibrot' or the 'mitzvat hagbala' in
19:21-22? See the commentators! [What did you think that
this phrase meant the first time you read this pasuk!]
E. 20:1-14 / The DIBROT
1. Note the difference in 'person' between the first two
dibrot and the last eight. What famous Midrash regarding how
the dibrot were given relates to this 'change in person'?
Can there be any other explanation?
[See Ramban on 20:6, in the middle of his peirush.]
2. Relate this change in 'person' to the two 'plans'
discussed in the questions above. Which 'plan' for the manner
of transmission of the 'dibrot' is reflected (respectively) by
the 'first person' and 'third person' tense in these two
sections of the dibrot?
Relate this once again to Devarim 5:4-5, noting how (and
why) these psukim precede the dibrot in Sefer Devarim. Note
as well how that story continues in 5:20-30!
F. 20:15-18 / TREPIDATION
1. Read these psukim carefully, and attempt to relate their
content to our discussion above of the two possible 'plans'
for Matan Torah; i.e. Plan A (19:9) and Plan B (19:11).
Even though this story is recorded after the dibrot, in
your opinion is it possible to explain that this story took
place at an earlier time? If so, when: i.e. before or during
the dibrot?
To answer this question, carefully compare the details of
this story (19:20-25) to the details in 19:16-19. Similarly,
attempt to relate this story to the 'change in person' found
between the first two dibrot and the last eight. [See Ramban
& Chizkuni on 20:15.]
2. In 20:15 we are told how Bnei Yisrael are so fearful that
they 'stand at a distance'. Then, in 20:16 Moshe urges them
'not to fear'. Finally, at the end of the story, we are told
how Bnei Yisrael 'stand at a distance' while Moshe enters the
cloud (20:17-18). In your opinion, did Bnei Yisrael listen to
Moshe's encouragement or not? [In other words, was Moshe
encouraging them to stand even closer, or was he insisting
that they not move farther away?]
See how the various commentators dealt with this
question.
3. Next, read [what appears to be] the parallel account of
this story in Devarim 5:20-30. In your opinion, is this
account an expanded version the same story as described in
Shmot 20:15-18, or is it a different story.
If these stories are the same, how did you reconcile the
apparent discrepancies?
If Shmot 20:15-18 describes a different event, then which
event took place first (and when)?
If indeed the events in Shmot 20:15-18 took place earlier
(i.e. either 'before' or 'during' Matan Torah), attempt to
explain why the Torah may have recorded it here instead?
See Ramban on 20:15 (in some Chumashim it's 20:14), where
he first quotes Ibn Ezra's interpretation, and then rejects
it. [Ibn Ezra claims that these events took place AFTER Matan
Torah, while Ramban claims that they took place BEFORE Matan
Torah (& Chizkuni quotes Chazal's opinion that they happened
DURING Matan Torah!). Relate this controversy to your answers
to the above question.
4. Read Shmot 20:19 ["ko tomar..."], and then quickly scan
the psukim that follow. In your opinion, is this a
continuation from 20:18? If yes, how do these mitzvot relate
to 20:15-18. If not, when was this commandment (in 20:19)
given to Moshe?
[Note Rashi on 31:18 - 'ledaber ito', and Ramban on
24:1.]
G. The MITZVOT & THE MISHPATIM (20:19->21:1 & onward)
1. Note how all of the mitzvot that follow God's command to
Moshe of "ko tomar..." (that he must tell to Bnei Yisrael /
see 20:19) form a distinct unit of mitzvot. Quickly scan this
unit of mitzvot, noting how they continue all the way until
the end of chapter 23.
This unit will be discussed in greater detail in our
questions on Parshat Mishpatim; however, for the purpose of
our shiur on Parshat Yitro, answer the following:
Based on 20:19, when, where, and to whom are these
mitzvot being given?
Why didn't the people hear these mitzvot directly from
God, (like the dibrot)? When did they hear them from Moshe?
Relate your answer to 24:3 (in its context).
[In your opinion, why are specifically these mitzvot
given at this time? In other words, how are these
mitzvot distinct from the remaining mitzvot that will be
given later on in the Torah? In your answer, relate to
24:3-7! ]
H. THE BRIT AT HAR SINAI (24:1-11)
1. Review 24:1-11, and try to determine when these events
took place. [Be sure that you understand how 24:1-2 is
distinct.]
Even though these psukim are in Parshat Mishpatim, many
commentators claim that this event took place before Matan
Torah. [See Rashi 24:1.]
Compare these psukim to chapter 19 and see if you can
find any similarities. Do any of these psukim help explain
any of the difficulties that you encountered when you studied
chapter 19?
[Note that anyone who claims that Bnei Yisrael proclaimed
'na'aseh ve-nishma' before Matan Torah must understand that
this covenant took place at the same time as chapter 19.
Note machloket Rashi / Ramban on 24:1!
2. According to Rashi's opinion, where in chapter 19 do the
events in chapter 24:1-10 take place? How does this affect
how Rashi explains 'divrei Hashem' & the 'mishpatim' in 24:3-
4?
How does this explain who the 'kohanim' are in 19:21-24,
and how does it explain the need for the warning in 19:20-25?
=============
PART III - PARSHANUT
TWO GROUPS OR JUST 'STYLE'
1. Review 19:3, noting how God instructs Moshe to relay his
'proposal' to both 'beit Yaakov' and 'bnei Yisrael'?
What is the obvious difficulty in this pasuk?
Are these two different groups, or two names for the same
group? According to each possibility, explain who each group
is and why the respective verb ['tomar' & 'tageid'] is used.
Then, see how Rashi understands these two groups, and the
use of the respective verbs. [You probably have heard of a
famous name for a girl's school based on this Rashi!]
Next, see Ibn Ezra [first the 'aroch']. Note how he
answers the above questions, and how his answer is quite
different than Rashi's. Note also how explains the respective
use of the verbs.
Then see Ibn Ezra 'ha-katzar', noting how he first quotes
Rashi, and one other opinion, and then 'smashes' them!
Note the psukim in Tehillim that he quotes to prove his
point! Notice also how this commentary reflects Ibn Ezra's
approach to 'pshat'.
Finally, see Chizkuni. Note how his peirush is quite
different, and how he relates the two verbs to 19:4-6, i.e.
one relating to a command, and the other to telling over a
story. [Note how he uses the meaning of the verb to explain
the noun!]
WHO'S SPEAKING TO WHOM?
1. Review 19:19 once again, and the phrase: "Moshe yedaber,
ve-haElokim ya'anenu be-kol", in its context. Who is Moshe
speaking to: to the people or to God, and what is Moshe
'saying'? First, see how Rashbam and Ibn Ezra answer this
question.
Then, see Chizkuni. In what manner is Chizkuni similar,
and how is it different, than Rashbam? [Note how 'creative'
Chizkuni's peirush is!]
Then, see Rashi's interpretation. How and why is his
approach different than Rashbam, Chizkuni, and Ibn Ezra?
Based on Part II above, what leads Rashi to his conclusion
that this pasuk describes the last eight dibrot (given by God
via Moshe to Bnei Yisrael)?
Finally, see Ramban, noting how he first quotes Rashi,
and then disagrees. Again, based on the questions in Part II
above, what leads Ramban to his conclusion. Explain how his
peirush to 19:19 may be based on his understanding of 19:20-
25.
2. See Rambam's explanation of Ma'amad Har Sinai in Moreh
Nevuchim: Section II/ chapter 33! [See also the end of
chapter 32 where he introduces chapter 33.]
Relate this to the above questions on Shmot chapter 19.
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