[Par-reg] Shoftim - Questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Sep 5 06:55:03 EDT 2005
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
PARSHAT SHOFTIM
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
"MATZEVOT" - WERE THEY ALWAYS BAD?
1. Review 16:21-22, noting how these prohibitions relate the
psukim that precede them, as well as to the psukim that follow
them. Can you find any logic behind this progression of
topic?
[For an interesting insight - see Ibn Ezra's commentary on
all the psukim from 16:18 through 17:1 - noting how he
attempts to tackle this question, especially his
introductory remarks in 16:18, as they explain the
underlying reason behind his approach to certain parts of
his commentary!]
2. According to 16:22, it is forbidden to erect a "matzeyva".
Can you explain the 'technical' difference between a
"mizbeyach" [altar?] and a "matzeyva" [monument?], and based
on your definition - can you explain more precisely what is
prohibited in 16:21 & 16:22?
Review Devarim 12:3, noting how the Torah uses two
different verbs to describe what must be done to destroy the
"mizbachot" and matzeyvot" dedicated to other gods. [See also
7:5, noting how to get rid of an "ashera" as well!]
Can you explain how these two verbs relate to the definition
of each? In general, for what purpose would someone build a
"mizbeyach" and for what purpose a "matzeyva"?
3. Review Breishit 28:18-22, noting how and why Yaakov Avinu
erects a "matzeyva". Does he build a "mizbayach" as well as
Avraham Avinu had done several times? [e.g. Breishit 12:6-8]
Relate this to your definition of each, as discussed in
the above question.
Note as well, that Moshe erects twelve "matzeyvot" in
preparation for the ceremony at Har Sinai (when Bnei Yisrael
will declare "naaseh v'nishma" / see Shmot 24:3-7!). Can you
explain the purpose of those matzeyvot? Did Moshe Rabeinu
build a mizbeyach as well at that time? Can you explain he
needs to build both?
Again, relate this to your definition of each, as
discussed in the above question.
4. Review Devarim 16:22 once again, noting the 'trailer'
phrase: "asher soney Hashem Elokecha" -
i.e. 'Do not erect a matzeyva THAT GOD DESPISES'
In your opinion, does this phrase describe WHICH matzeyva
the Torah forbids, or WHY the Torah forbids all matzeyvot?
Relate your answer to the above question concerning the
matzeyvot built by Yaakov Avinu and Moshe Rabeinu!
5. For an interesting insight on these questions, see the
commentaries of Rashi, Ibn Ezra, Ramban & Seforno, noting how
each commentator understands this pasuk in a different manner.
Attempt to explain each approach based on your answers to the
above questions!
SHEVET LEVI
1. Chapter 17 opens with guidelines for court cases that must
be presented to a highest magistrate. As you review 17:1-10,
note how these psukim 'take for granted' that the "kohanim" &
"leviim" as most likely to be those judges (see 17:8-9). Can
you explain the logic behind this assumption?
Then, review Sefer Bamidbar chapter 18, and relate its
context and detail to your answer.
2. In Devarim chapter 18, we find some additional laws
regarding shevet Levi (see 18:1-8) Explain how these laws
relate to your answer to the above question.
Recall as well that the tribe of Levi did not receive its
own "nachala" (inheritance), instead, they received 48 cities
scattered among the other tribes (see Bamidbar 35:1-8).
Furthermore, Bnei Yisrael are commanded to pay a 10% tax of
their 'agricultural income' (see Bamidbar 18:21 /i.e. "maaser
rishon") to support the tribe of Levi.
Based on the above sources, can you explain the underlying
reason for these laws?
3. Note how the laws about the rights and obligations of
shevet Levi in Devarim 18:1-8 are presented immediately after
the laws that regulate the rights and obligations of the King
of Israel (i.e. their political leader). Attempt to explain
the logic behind this juxtaposition. Explain as well why this
topic in general is recorded specifically in Sefer Devarim
(and at this point of the main speech).
In your answer, relate to Moshe Rabeinu's blessing to
shevet Levi in Devarim 33:10.
4. Review I Divrei Ha'yamim chapters 23 thru 26, noting how
David ha'melech organized the kohanim and leviim into groups
that would work in the Mikdash! Considering that most kohanim
and leviim worked only one week out of 24 in the Bet
Ha'Mikdash, and based on the above questions, what would you
assume that the Torah expects for the kohanim & leviim to do
with their 'spare time' (i.e. when they are not officiating at
the Bet ha'Mikdash)?
In regard to the responsibilities of Shevet Levi, see
also Devarim 33:10 and II Divrei Ha'yamim 35:3.
5. Based on all of the above sources, how do these laws that
concern the tribe of Levi help Am Yisrael become a "goy
kadosh". Relate your answer to Devarim 26:16-19 and Shmot
19:5-
6, and the underlying theme of Sefer Devarim.
GATES OF JUDGEMENT
1. Parshat Shoftim opens with a command to appoint judges 'in
all your GATES' ["sha'arecha"].
In your opinion, does the Torah mean 'gates' literally?
If so, why do the gates of the city have to do with
judges? If not, why does the Torah use the word 'gates'?
Where else in Tanach do we find 'gates' in connection to
actions that require a legal court?
[In case you don't remember, see for example Breishit
23:10,18 & 34:24; Devarim 21:19; 22:24; 22:15; Rut 4:1-11;
and II Shmuel 15:2.]
2. Review Breishit 19:1 in regard to Lot sitting at the gate
of the city. Note Rashi's commentary on this! Can you explain
how and why Rashi arrives at this conclusion?
3. See Shmot 32:26 and its context in relation to punishment
of those who sinned at "chet ha'egel" by the tribe of Levi.
Can you explain why Moshe commands them to 'go from gate to
gate' in order to execute those who were responsible for the
sins of the nation?
In your opinion, can this pasuk provide a basis to assume
that the three thousand who were killed were first 'tried' by
a rabbinical court?
4. Based on the above sources, can the Hebrew word "sha'ar"
[gate] also carry more general meaning? In your answer,
relate to the following additional sources: Devarim
14:21,28,29 15:22; & 16:14.
Based on these examples, what meaning of the word
"sha'ar" fits most closely to its use in 16:18?
Finally, note the navi's use of the word "sha'ar" in
Zecharya 8:16! How does this pasuk and its context relate to
the opening pasuk of Parshat Shoftim?
5. If you have ample time, glance through the first two
chapters of Parshat Shoftim (from 16:18 thru 18:8), noticing
how often the Torah uses the word "shaar", especially when
introducing certain mitzvot. [If you have less time, then you
can 'cheat' by just noting 16:18, 17:2,5,8 and 18:6]
Note as well how this word "shaar" if found in the context
of "ha'makom asher yivchar Hashem"!
In what manner should "ha'makom asher yivchar Hashem" have
an affect on what takes place at the gates of every city?
6. In ancient times, walled cities were usually quite small,
while most of the people lived outside those walls, while the
king and important official lived inside the walls.
Therefore, the gates of the city often became to the best spot
for 'market place'. [In regard to the daily activities that
usually took place near the city gate - see for example
Nechamya 8:1-5 and 13:9-22.]
In your opinion, who would the people in the market area
go to should a dispute arise?
Taking this into consideration, how would this help
explain why the Torah commands the establishment of court by
the city gates?
In your opinion, do you think it would be 'permitted', or
possibly 'imperative', that courts be set up in cities that
don't have gates as well?
7. If you have any books at home on archeology in Israel, look
at the pictures of the city gates from the first Temple period
uncovered in either Chatzor, Megido, Lachish, Yerushalayim,
etc.
Can you find an suitable area within the gate where the
"shoftim" could judge the people?
Relate you answer to the above questions.
THREE, SIX, OR NINE [CITIES OF REFUGE]
1. Review 19:1-10, noting the commandment to set aside three
cities of refuge, followed by a clause (see 19:8-9) that
should the borders of Israel become even greater, then there
would be a need to separate and additional three cites.
In you opinion, is this commandment in regard to these
'extra' three cities (described in 19:8-9) the reason why
Moshe had 'already' set aside three cities of refuge in
Transjordan, as described in Devarim 4:41-43?
If so, why doesn't Moshe Rabeinu mention at this time (i.e.
in chapter 19) the fact that these cities had already been
separated, rather than stating: 'should God widen your
borders...'?
If not, why doesn't Moshe Rabeinu mention anything (at this
time) in regard to the three cities in Transjordan; and how
does the separation of those cities relate to the commandment
to set aside a 'third' set of three cities when even more land
will be captured?
In your answer, relate to when the mitzvot of the main
speech (i.e. the mitzvot that Moshe teaches Bnei Yisrael in
chapters 6 thru 26) were first given by God to Moshe (see
5:21-
28, and our introductory shiur to Sefer Devarim!).
2. Based on our earlier shiur regarding the 'expandable
borders' of the land of Israel [on Parshat Masei], and the
distinction between "eretz canaan" and "ha'aretz" [from the
Nile to Euphrates] - attempt to explain the difference between
these two sets of 'three cities'. Relate to the opening
phrases of each section: "asher Hashem notein lachem et
artzam" (see 19:1 & 19:2) in contrast to: "im yarchiv Hashem
et gvulcha kaasher nishba la'avotecha..." (see 19:8)!
Compare 19:8-9 with Devarim 11:22-25, noting the borders
and conditions for when these borders can be achieved!
3. For a wider background on this topic of "arei miklat",
first review Shmot 21:13-14, Bamidbar 35:11-14 and Devarim
4:41-43. Then see the commentaries of Rashi, Ibn Ezra,
Rashbam, Ramban, and Seforno on Devarim 4:41 and 19:1-2.
=========
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
1. Using a Tanach Koren (or similar), scan from chapter 12
thru chapter 21 (i.e. Parshiot Re'ay & Shoftim), noting its
division into many 'parshiot'. As you review these chapters,
attempt to compose a concise 'one line' title to summarize the
main topic of each individual 'parshia', and record them in a
'vertical' list.
When you have finished, study your list, and attempt to
follow the thematic flow from one parshia to the next. Also,
attempt to organize your list into several general groups,
i.e. turn your list into an outline.
[If you need help (or if you give up): Note the group of
parshiot that deal with "ha'Makom asher yivchar Hashem [last
week's shiur], the parshiot that deal with the shmita cycle
and chagim cycle, the parshiot that deal with various types
of leadership, and the parshiot that deal with going to war.
That just gave away most of the answers, but it is still
worthwhile to figure this out on your own!]
2. Considering that these mitzvot form a important part of the
CHUKIM & MISHPATIM section of the main speech in Sefer
Devarim, attempt to relate this thematic flow to the purpose
of these mitzvot. Relate to the fact that Bnei Yisrael now
prepare to conquer the land and establish a nation. Relate to
4:5-8, 5:1, 5:28 and 6:1.
3. Notice how Parshat Mishpatim contains several 'parshiot'
that discuss different examples of national leadership.
Attempt to define the responsibilities (and need) for each
type of leadership, and how they relate to one another.
Afterward, see Seforno on 19:2. Did you find the four
examples of leadership that he noticed? Note as well how
Seforno relates these four types of leaders to the mitzvot
that follow afterward in Parshat Shfotim!
4. The parshia from 17:14-20 discusses the 'king'. In your
opinion, do these laws define what a king CAN do, or CAN'T do,
or both? If so, what can or can't he do?
Can you think of anything else that the King is supposed
to do, in addition to what is listed in this section? If so,
can you explain why those details are omitted?
In your opinion, why then does the Torah focus on only
one specific commandment concerning what the King must do,
i.e. 17:18-20?
Compare this 'parshia' with Shmuel I chapter 8, where
Shmuel informs the people in regard to the numerous rights of
the King. In your opinion, does Shmuel mentions things that
the King may do, even though he is not allowed to; or, does
the King truly have the right to take all of the things on
Shmuel's list? [If so, are they permitted even for his own
wealth, or only for the good of the nation?]
5. In your opinion, what should the ideal relationship between
the King and the "shoftim" and the "Leviim" and the "nviim"?
What are their respective responsibilities and how are they
chosen?
6. In your opinion, is it necessary for Am Yisrael to have a
'king'? From your understanding of 17:14-20 and its context,
does it seem obligatory that Bnei Yisrael appoint a king, or
does this mitzvah only apply should Bnei Yisrael voluntarily
choose to appoint a king? [See "parshanut" section below.]
PART III - PARSHANUT
IS A KING A MUST?
1. Review 17:14-20. Based on its context within the entire
CHUKIM & MISHPATIM section of the main speech of Sefer Devarim
(i.e. chapters 12-26), would you say that appointing a king is
obligatory ["chova"] or an option ["reshut"]?
Relate to the word "v'amarta..." in 17:14, and the
opening word "ki" of this parshia.
In your opinion, does the word "ki" (in this pasuk) imply
'when' or 'if'? In other words, does it relate to the
beginning of the sentence or to the middle of the sentence?
Compare the use of the word "ki" in this pasuk to its use
in Devarim 4:25, 6:20, 7:17, 15:7, 19:1, 26:1. What does "ki"
imply in those examples?
2. From the grammatical perspective, what (in your opinion)
does the phrase "k'chol ha'goyim" ['like all the nations'] in
17:14 modify, the type of KING or the type of KINGDOM?
How would this affect your answer to the first question?
3. See Rasag [in Torat Chayim edition], who comments on 17:15
- "mutar" - it is PERMITTED, but not obligatory. See also Ibn
Ezra.
What do you think leads Rasag to this conclusion?
[If you have the time, see the controversy on this issue
in Sanhedrin 20b.]
See Ramban on 17:14.
Note that first he quotes Chazal's opinion [that to
appoint a king is a "chova"], and then seems to offer his own
opinion [possibly that it is only a "reshut"(?) - read
carefully].
Now, note Ramban's explanation of "v'amarta" in his
presentation of Chazal's opinion. What problem in "pshat"
'forces' this interpretation? [Is this problem based on the
assumption that appointing a king is obligatory ["chova"]?]
What is problematic with the phrase "k'chol ha'goyim"?
How does Ramban solve this problem?
4. What difficulty arises when translating the phrase "asher
yivchar Hashem Elokecha" - (who God will choose)?
Explain the controversy between Ibn Ezra & Ramban on
this? How does the translation of "lo tuchal" (you are not
PERMITTED or you are not ABLE) affect their respective
interpretations of the phrase "asher yivchar Hashem?
See Chizkuni, Ibn Ezra, and Ramban!
5. Read the final section of the Ramban on 17:15 carefully
(beginning with "v'al derech ha'pshat amru..."). Note how
radical his interpretation of "asher yivchar Hashem" is! Note
also how it affects his understanding of "ha'makom asher
yivchar Hashem" in chapter 12!!
In your opinion, does Ramban's understanding of pshat
affect this understanding of "nevuah" or visa-versa?!
[Could you relate this approach of Ramban to our
understanding of God's "hashgacha" (providence) over
historical events in our own era, even though there is no
"navi" today? (An interesting topic, but for a shiur on
"hashkafa", not parshanut.)]
6. See Seforno on 17:14. Relate his pirush to Rasag & Ibn
Ezra.
Is his explanation that appointing a king is a "reshut"
based primarily on the "pshat" of the psukim, or based
primarily on his understanding of the institution of a
Kingdom?
Why does Seforno mention the difference between "melech"
and "shofet"? According to Seforno, is the "shofet" a more
ideal type of leadership? Why does his bring down Bamidbar
27:17?
7. See the Netziv in Ha'amek Davar on Devarim 17:14-20.
How does he solve the problem in pshat of "k'chol
ha'goyim"? How does he solve the problem of "reshut" or
"chova"?
8. See Rambam Hilchot Melachim 1:1. Note the Rambam holds
that appointing a king is "chova". What do you think leads
the Rambam to this conclusion?
Note how the final two chapters of Hilchot Melachim
discuss "melech ha'Moshiach". Relate this to Rambam's
interpretation of the mitzvah to appoint a king as a "chova".
b'hatzlacha,
menachem
-------------- next part --------------
A non-text attachment was scrubbed...
Name: shofq.pdf
Type: application/pdf
Size: 33628 bytes
Desc: not available
Url : http://www.atlchai.org/pipermail/par-reg/attachments/20050905/1e79eae7/shofq-0001.pdf
More information about the Par-reg
mailing list