[Par-reg] Vzot ha'bracha - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Wed Oct 19 16:58:45 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 VE-ZOT HA-BRACHA
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
YAD HA'CHAZAKA
1. As you are probably aware, even though the Rambam titled
his famous halachic work Mishneh Torah, the more popular name
of this work is Yad Ha-chazaka. [In his introduction to the
Mishneh Torah, Rambam explains the reason for this name.]
This 'alternate' name [Yad Ha-chazaka] was not given by the
Rambam himself, but rather it became popular a generation or
two later.
Based on the last two psukim of Chumash, can you suggest a
probable reason for why this name was chosen?
Can you suggest a reason why there was 'need' for an
alternate name, i.e. why the name yad ha-chazaka was
'preferred' over the name mishneh torah?
[In your answer, relate to the fact that Mishneh Torah is
also an alternate name for Sefer Devarim (as well of course
to the 'gematria' of the word yad].
2. In the final pasuk of Chumash (34:12) we find two phrases:
'yad ha-chazaka' & 'mora gadol'.
In your opinion, what do each of these two phrases refer to?
See Rashi & Ramban. How do they answer this question?
Note how both offer the same, but opposite interpretation!
Can you explain why?
How do they each support their respective peirushim?
See also Seforno. Is this identical to Ramban or different?
3. See the final Ramban on Chumash from 34:11(till the end)
& enjoy!
TORAH TZIVA LANU MOSHE
1. The famous pasuk: "Torah tziva lanu Moshe, morasha kehilat
Yaakov" (33:4) - the very first pasuk that we teach our
children - is found in the opening section of Parshat Ve-zot
Ha-bracha.
How would you translate the word morasha in the context
of this pasuk? [Did you say 'inheritance' or 'tradition'?]
What is the 'shoresh' [root] of this word?
2. What precisely does the word morasha imply, and how does
this relate to our connection [or obligation] to Torah study?
Can you recall any other use of this word (or its
shoresh) in Chumash? If so, where, and how does it relate to
its use in this pasuk? [If you have time, see the TSC shiur
on Parshat Mas'ei.]
3. Next, review Shmot 6:7-8; noting the meaning of the word
morasha and its context. Does it have the same meaning as it
did in Devarim 33:4?
Can you explain why yes, or why not?
How does that pasuk (i.e. Shmot 6:8) relate to Breishit
15:7-8,18-19. [Note shoresh 'yerusha' & 'brit'.]
Relate this to Shmot 6:2-5!
Relate this to this same shoresh in Bamidbar 33:50-54.
Note also Sefer Shoftim 1:27-33.
4. Based on the above sources, would say that morasha [/
yerusha] implies something active or passive? Explain.
How would this affect your understanding of Devarim 33:4?
How would this affect the nature of our obligation to
study Torah, and the manner by which we acquire it.
[How would this relate to Torah study methods like these
questions (i.e. that require effort), or studying Gemara
'be-
iyun' etc.?]
5. See Avot 2:12 ('hatken atzmecha...'), relate this mishna
to the above questions.!
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
1. Review 33:1-27 (i.e. the 'blessings' of Parshat Ve-zot Ha-
bracha), noting primarily the order by which Moshe Rabbeinu
addresses the 'shvatim' (tribes). [Make a list or their
order.] Also, if you have time, try to understand the primary
topic of each of these blessing (a translation will probably
be helpful, as the words are quite difficult).
Can you discern any logic to the order of the shvatim, or
does the order appear to be rather random?
Is there anything special about the location of the
blessings to the 'bnei ha-shfachot'?
2. Do all of the tribes receive 'brachot' from Moshe? If
not, which shvatim are missing? Can you suggest a reason why?
Compare Moshe Rabbeinu's blessing to those of Yaakov in
Breishit 49:1-28. [Relate this to the above question.]
What is the order of the shvatim in Yaakov's brachot?
Can you explain how and why it is different than the order of
Moshe's brachot?
3. Review Parshat Bamidbar (chapters 1 & 2), noting the order
of the shvatim (there are three examples / see TSC shiur on
Parshat Bamidbar).
Is the order of any of those lists similar in any manner to
the order of Moshe Rabbeinu's brachot in Ve-zot Ha-bracha?
4. When Yaakov blessed his children (in Parshat Vayechi), in
what order did he address them?
Is the order in Ve-zot Ha-bracha similar in any way to
any of these previous orders?
If so, explain in what manner it is similar';
explain as well in what manner it is different!
5. In your opinion, (and based on their content) what is the
purpose of these brachot that Moshe bestows?
In what manner does this purpose affect their order?
6. If you are familiar with the map of Israel and the
locations where each tribe received their inheritance (as
detailed in Sefer Yehoshua chapters 13-19); then attempt to
relate both the topic of these brachot as well as the order of
the shvatim to the 'nachalot' that each shevet will later
inherit when they conquer the land..
Can you relate their order to any other aspect of the
nachalot or 'kibbush ha-aretz' (conquering the land).
If so, can you explain the thematic connection of this
order to the context of these brachot?
7. See first two questions in the Parshanut section below.
[For 'extra credit']
8. Note the division of the individual 'parshiot' in chapter
33. Can you explain its logic? [What appears to be
difficult?]
Does each shevet receive its own 'parshia'?
If not, which shvatim are exceptions?
[Is there a logic behind these 'pairs' of shvatim?]
Compare this now to the division of 'parshiot' in the
blessing of Yaakov Avinu in Breishit chapter 49. In what
manner is it similar, in what manner is it different?
PART III - PARSHANUT
1. In case you didn't figure it out from the above questions,
Shimon is not mentioned in Moshe Rabbeinu's brachot. Note how
the various commentators relate to this:
First, see Ibn Ezra on 33:6. Note how he connects this to
the events of chet bnot Midyan in Bamidbar 25:1-18.
[Relate his approach to our previous shiur on Parshat
Pinchas relating to 'mifkad ha-nachalot' and that sin!]
Note how Ibn Ezra provides two approaches. Explain how they
reflect two different exegetical approaches.
Next, see Rashi on 33:7 ['shma Hashem kol Yehuda...'].
Is Rashi the same as Ibn Ezra's first approach or
different?
Note how Rashi understands 'shma Hashem...' as alluding
to Shimon. To appreciate this Rashi, note Breishit 29:33!
See also Chizkuni at the end of his peirush to 33:7.
How is this peirush similar to Rashi & how is it
different?
Relate his peirush to Rashi on Breishit 42:24!
See also Seforno's commentary on 33:7. In your opinion,
does this Seforno allude to an answer to the above question
regarding the lack of a blessing to Shimon?
Finally, see Ramban on 33:6. It is very long, but very
important. Note how he relates to the two approaches raised
by Ibn Ezra. What is the main point the Ramban adds in his
peirush.
Note (once again) how Ramban bases his approach on a very
comprehensive analysis comparing all of the other instances
when the 'twelve' tribes are mentioned.
2. Return to the Ramban on 33:6. Note how Ramban explains
the reason for the order of the shvatim.
Note all of the different considerations that Ramban
relates to as he explains the order.
See Ibn Ezra's explanation (above) as well in regard to
the order.
In your opinion, how are these two approaches different, and
how are they similar?
Finally, see Rashi on 33:7, 33:12 & 33:18, noting how he
explains the logic of the order of the shvatim.
In what manner is Rashi's approach different than
Ramban's? In your opinion, which explanation seems most
convincing?
BLESSINGS or 'PROMISES'?
3. Review 33:1-5, noting how Moshe Rabbeinu's blessing begins
with a general statement to all of the shvatim, which later
follows with specific blessings to each shevet in 33:6.
In your opinion, is this 'opener' (33:2-5) a blessing; a
statement, a promise, a review? Explain your answer.
How does this 'opener' relate to the actual blessings
that are later given to each shevet? [Is there a thematic
connection?]
Now (on the flip side of these brachot), note how the
blessing to Asher concludes (i.e. study 33:24-29). In your
opinion, is this entire section a blessing only to Asher, or
does it contain a section that relates (once again) to all of
the shvatim? If so, where does the blessing to Asher end, and
this 'closing section' for all the tribes begin?
As above, is this 'closing section': a blessing, a
statement, a promise, or a review? How does it relate to the
individual brachot to each shevet?
Next, note the 'machloket' on this issue between Rashi 33:25
and Ibn Ezra on this topic.
Note also the interpretations of Ramban & Seforno. In
your opinion, do they agree with Rashi or Ibn Ezra?
Can you explain the reason for these differing opinions?
WHO IS 'VAYEHI'?
4. Read 33:5 -'vayehi bi-yeshurun melech'. In your opinion -
who is the 'melech' that this pasuk refers to?
See Rashi and Seforno, in contrast to Ibn Ezra, Ramban
and Rasag!
As usual, can you explain the reason for this machloket.
How does it relate to the topic of the brachot themselves?
.
WHO WROTE THE LAST 8 PSUKIM?
5. What is problematic concerning chapter 34 (in relation to
31:24-26), especially from 34:5-34:12.
How does the Gemara in Bava Batra 14b (bottom) answer
this question. [Quoted by Rashi on 34:5.]
Note also Rashbam on 34:1. How does this Rashbam relate
to this question?
Finally see the famous Ibn Ezra on 34:1, see also Ibn
Ezra on 34:6 (to the end). What makes this Ibn Ezra so
controversial?
In what manner does this Ibn Ezra contradict the Gemara in
Bava Batra 14b. How could you explain that Ibn Ezra actually
bases his peirush on that 'sugya'?
Note also Ibn Ezra on Devarim 1:2 where he alludes to
what he calls 'sod ha-shteim asar'. Do you understand what
this has to do with the number 12 (relate to chapter 34, and
the amount of psukim in that chapter)?
Why do you think that Ibn Ezra refers to this as a 'sod'?
be-hatzlacha,
ve-chazak, chazak, ve-nitchazek
menachem
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