************************************************************* THE TANACH STUDY CENTER/ In Memory of Rabbi Abraham Leibtag [http://www.virtual.co.il/torah/tanach/] ************************************************************* PARSHAT TZAV / Questions for self-study PART I - QUESTIONS FOR THE 'SHABBOS TABLE' KASHRUT - LAWS OF CHAYLEV V'DAM & KORBANOT 1. Towards the end of Parshat Tzav we find two important laws concerning Kashrut: 1) the prohibition against eating "chaylev" (7:22-25) 2) the prohibition against eating blood (7:26-27) Noting that the rest of Parshat Tzav deals exclusively with the laws of korbanot, attempt to explain why these laws of kashrut (which apply to eating an animal which is NOT a korban) are also included in Parshat Tzav? [In your answer, relate to 7:25 -" from an animal which CAN BE a korban for Hashem..." ] 2. Note as well that these same laws (in a more concise form) had already been mentioned in Parshat Vayikra (see 3:17). In your opinion, why is it necessary to repeat them again in Tzav? Is their context in each Parsha the same or different? [In other words, what specific korban do they related to in each Parsha?] 3. Next, read Vayikra 17:8-12. Is this prohibition against eating blood the same as the one mentioned in Parshat Tzav or different? If it is the same, why do you think it is being repeated? If it is different, what is different about it? In your opinion, why is "chaylev" not mentioned here? Now read 17:13-14. What prohibition is being added? Why? How do these psukim relate to your answer to the first part of this question? 4. Finally, see Devarim 12:13-16. In what context is the prohibition against eating blood being mentioned? Why do you think that it is necessary to repeat this law in this parsha (what is the overall topic of this parsha/12:4-19)? Now read Devarim 12:20-28. What is the topic of this parsha? How is this parsha related to 12:4-19? to 12:15-16? According to this parsha, are there TWO reasons for not eating blood, or only ONE? [Relate to 12:23 & 12:27 / is this the same reason or two different reasons?] How does this parsha relate to Vayikra 7:22-27 and its context? 5. Based on the above questions, how does the prohibition against eating "dam v'chaylev" (which applies to this very day) relate to the laws of korbanot? Why is this significant. 6. For further iyun, see: Ramban on Vayikra 17:11 & Devarim 12:23-25; Chizkuni on Vayikra 3:17 & Devarim 12:16; Sefer ha'Chinuch - Mitzvah #147 & #148; =================================== PART II - QUESTIONS FOR PREPARATION (for weekly shiur) [Note: these questions are (and should be) very similar to last week's questions on Vayikra. When you finish, you will probably understand why.] 1. Take a blank page, and make a LIST of all the 'parshiot' in Parshat Tzav. For each 'parsha', write no more than a short phrase (two or three words) that summarizes its gist. [One line for each 'parsha'.] Then, take your list, and by grouping common topics together, transform it into an OUTLINE. Give a title for the entire outline. 2. Scan the entire Parsha once again, and note each time that a new "dibur" begins [i.e. "vayomer Hashem el Moshe..."]. Make note of those positions on your outline. For each "dibur", note WHO it is to, and relate this to the context of its contents. Be sure that you can explain where there are certain time that we find a "dibur" to Bnei Yisrael, while other times only to Aharon and his sons. Be sure to relate to 7:37! 3. Attempt to define the overriding principle that guides the order of the parshiot in Parshat Tzav. In what way is the order of Parshat Tzav different than Parshat Vayikra? Can you explain why? 4. After you have given a title for Parshat Tzav (i.e. chapters 6- 7), suggest a title for both Parshiot Vayikra and Tzav together. Based on your titles, why are all the korbanot be repeated twice? Are the same details for each korban being repeated? For details that are the same - attempt to explain why they are repeated. For details that are different - attempt to explain why there are listed specifically in each respective Parsha. 5. Would it not have been more logical for the Torah to combine all of these laws concerning korbanot into one Parsha? Based on your outline, can you explain why each Parsha is presented separately? Relate to the opening psukim of both Parshiot Vayikra & Tzav. 6. Why (all of the sudden) is there a "dibur" in 7:22-27 to Bnei Yisrael, and not only to the Kohanim? How do these laws enhance your understanding of the laws of Kashrut today? Note that 7:28-34 also a "dibur" to Bnei Yisrael. Can you explain why? Based on these two sources (i.e. these two "dibur"s), how would you 'redefine' your overall definition of Parshat Tzav. In your answer, relate to 7:34-36. PART III - PARSHANUT 1. What is the glaring problem with pasuk 7:37? [Note how this pasuk 'almost' summarizes the entire parsha beginning with zot TORAT ha'Olah... etc.] How do the commentators deal with this problem? What does the word "miluim" mean? Does it relate to any topic in chapter 6->7? Does it relate to chapter 8? Does it relate in any way to the Korban Shlamim? Now, [on pasuk 7:37] - See Rashi: What does he mean by "yom chinuch kehunah"? Does this refer to 6:12-14? Why would this be referred to as "miluim"? Relate to Shmot 29:9, Vayikra 21:10! What 'forces' Rashi to prefer this explanation? Next see Ibn Ezra: [see Chizkuni as well] Why does Ibn Ezra refer to Shmot chapter 29? Can you find the word "miluim" (or similar) in that chapter? What is its context? How does that chapter relate to Vayikra chapter 8? How is Ibn Ezra's pirush different than Rashi? What is the reason for the machloket between them? [Extra credit: What is similar between the special laws of the 7 day miluim ceremony (as described in Shmot 29/Vayikra 8) and the korban shlamim? [Relate to chazeh v'shok.]? In you opinion, could this the "ayl ha'miluim" be considered a 'prototype' of the korban shlamim? If so, how would this help us understand the order of topic in 7:37?!] 2. Read 7:38. According to this pasuk, WHEN and WHERE were these mitzvot (i.e. chapters 6->7 - the TOROT) given to Moshe Rabeinu: on Har Sinai? if so, during the first or last 40 days? from the Mishkan (ohel moed)? if so, before or after the laws in Parshat Vayikra? likewise, before or after the Mishkan was dedicated? How would your answer be affected by the principle of "ein mukdam u'm'uchar ba'Torah"? See Ramban : Why does Ramban quote (here) the statement by Chazal that ALL of the mitzvot were given first from har Sinai, and then repeated from the Ohel Moed? What problem would this solve? What doesn't Ramban himself accept this pirush? How does Ramban explain this pasuk? How do both of these pirushim relate to Vayikra 1:1? Relate to Ramban's pirush to 8:1! See question #3 below. Next, see Ibn Ezra [& Chizkuni]: What specific point concerning 7:38 does this Ibn Ezra deal with? How does it relate to the above Ramban? Why does Ibn Ezra quote the pasuk from Amos? 3. Read 8:1-8 (if possible, the entire perek). Note how this is the first 'narrative' in Sefer Vayikra. Note also that it is the fulfillment of God's commandment to Moshe in Shmot chapter 29. [Review also Shmot chapter 40 (in case you forgot it), as well as Vayikra 1:1 and 7:37-38.] Now, try to determine the chronological order of these events. In other words, when did the 7 day miluim ceremony take place (on what day), when did the SHCHINA dwell on the Mishkan (see Shmot 40:34-37), when were the mitzvot of Parshat Tzav given, etc. ? Now, see Rashi on 8:2. Why does Rashi state immediately at the beginning of this parshia his principle of "ein mukdam u'm'uchar"? How and why does Rashi arrive at his conclusion of the date of the 23rd of Adar. [Relate to Shmot 40:1-2.] Finally, see Ramban on 8:2! How and WHY does Ramban disagree with Rashi? Is Ramban able to keep Sefer Vayikra in chronological order? [In order to do so, what assumptions must he make?] Towards the end of this Ramban, he agrees that a certain parshia (if those listed above) is indeed 'out or order', but explains why. Which 'parshia' is this, and why does Ramban 'move' specifically this one? [See also Ramban on Shmot 40:1.] Relate your answer to the first Ramban of Sefer Shmot! [Note how Ramban has a principle as well concerning when we DO say "ein mukdam u'muchar". Explain it! See also Shmot 16:30-36 for similar example.] See also second part of the Ramban on Vayikra 25:1! b'hatzlacha, menachem