************************************************************* THE TANACH STUDY CENTER /[http://www.tanach.org] In Memory of Rabbi Abraham Leibtag ************************************************************* PARSHAT ACHAREI MOT / Questions for self-study PART I - QUESTIONS FOR THE 'SHABBOS TABLE' 1. In the Torah, we find the concept of KEDUSHA in three realms: "kedushat zman" - time "kedushat makom" - space (or geographic place) "kedushat adam" - man Based on your previous knowledge, bring an example of each type of KEDUSHA. What would you consider the highest level of KEDUSHA in each of these three realms? As you study chapter 16, can you find an example of each of these three types of KEDUSHA? If so, would you consider this significant? Explain why. Can you relate this to the AVODAH of the KOHEN GADOL on Yom Kippur? [This week's shiur will relate to this topic.] 2. Note how chapter 16 discusses the special AVODA performed on Yom Kippur while chapter 17 discusses the prohibition against offering sacrifices OUTSIDE the confines of the MISHKAN. Are these two chapters thematically related? If so, how? Bring at least two examples to support your answer. [Be sure to relate to the "se'irim" (see 17:7).] Why do you think that they are juxtaposed? Based on their respective headers (16:1 & 17:1), would you say that these two parshiot were given at the same time? Explain why yes, or why not. Relate your answer to the overall structure of Sefer Vayikra as discussed in our introductory shiur. 3. At the end of chapter 17 we find once again in Sefer Vayikra the prohibition against eating blood. Why do you think that these laws (17:10-16) are included in the same 'parsha' together with the laws of "shechutei chutz" (17:1-9)? [In other words, how are the laws of eating the blood of any animal relate to the prohibition against offering an animal outside the Mikdash?] Note as well that the prohibition to eat blood was also discussed earlier in Sefer Vayikra - note 3:17 & 7:26-27? How are the details of this prohibition here in chapter 17 different than those details in 3:17 and 7:26-27? Relate to WHERE in Sefer Vayikra each 'parshia' is located and its local context. 4. In chapter 18 we find a lengthy list of prohibitions that are all later defined in 18:26 as "TO'EY'VOT". Based on this list, how would you define a TO'EY'VA? [Note its use as well in Breishit 43:32, 46:34 and Shmot 8:22.] In your opinion, how are these laws different that than the laws found in the Ten Commandments or Parshat Mishpatim (which are not defined as TO'EY'VOT)? Finally, note the phrase "toeyvat Hashem" in Devarim 22:5, 23:19 & 25:16, and their contexts. Can you explain the difference between what the Torah refers to as a "toeyva" in contrast to a "toeyvat Hashem" (and why)? 5. In Shmot 30:10, the concept of "kippurim" is mentioned (in relation to the MIZBACH KTORET), even though the precise date for when this korban is to be offered is not mentioned. [See Shmot 30:10 and its context.] How does that parshia (Shmot 30:1-10) relate to our Parsha (i.e. Vayikra chapter 16)? In your opinion, why do you think that no specific date is given for this YOM KIPPUR korban in Shmot 30:10? [In your answer, relate to the events of chet ha'egel, and WHY the 10th of Tishrei was chosen for YOM KIPPUR, as detailed in Vayikra chapter 23! In your opinion, and based on this question, had it not been for "chet ha'egel", would there have been a 'YOM KIPPUR' in the holiday cycle? Explain! [Relate to the holidays that are mentioned in Chumash before the story of chet ha'egel.] PART II - QUESTIONS FOR PREPARATION (for weekly shiur) 1. Answer question #1 above. 2. Read chapter 18, paying careful attention to its opening and closing psukim. In what way is the overall topic of this chapter different than the topics discussed in chapters 16 & 17 (and for that matter in all of Sefer Vayikra thus far)? How does the topic of chapter 18 relate to the topic of chapter 19 and the primary topics found in the remainder of Sefer Vayikra? 3. Read 18:1-5. How would you define this set of psukim? In what manner do they form a unit? In these psukim, what is the meaning of the phrase "ani Hashem elokeichem", and why is it repeated so many times? Has this phrase been mentioned earlier in Chumash? Has it been mentioned earlier in Sefer Vayikra? Is it mentioned again later in Sefer Vayikra? If so, where and how often? Relate these five psukim to 18:24-30; 19:19,37; & 20:22. 4. Make a very general outline of the major topics of Sefer Vayikra (from chapter 1 to 27). How does chapter 18 relate to your outline. From what perspective could you consider chapter 18 a 'transition' in Sefer Vayikra? Would you say that there are TWO halves to Sefer Vayikra? If so, what are they? If not, how do chapters 18->20 relate to chapters 1->17? [See also Parshanut section below.] 5. Note the phrase "chukim u'mishpatim" in 18:1-5 as well as in 18:24-30). Compare this with that same phrase in Vayikra 26:46 (note also 26:27-33), and relate this to your answer to the above question. Similarly, can you suggest a connection between the word "torot" in 26:46 and a certain part of Sefer Vayikra? PART III - PARSHANUT 1. See the first Ramban in Sefer Vayikra (his intro.). Based on this Rabman, how would Ramban answer question #4 above? Note how Ramban relates to this introduction in his pirush to 16:1 and 19:2! 2. The first pasuk in Acharei Mot (16:1) tells us WHEN this commandment was given to Moshe, i.e. after the death of Nadav and Avihu. Why do you think it is necessary for the Torah to include this information. Does the Torah usually inform us concerning when each mitzva was given? Can you think of any other examples of mitzvot which are introduced in a similar fashion? If indeed this mitzvah was given after the death of Nadav and Avihu, where in Sefer Vayikra should it have been recorded? Relate this to Vayikra 10:1-11. How does this relate to the controversy of "ein mukdam u'muchar ba'torah"? Next, read Rashi 16:1. How does Rashi answer the above questions? Read Ibn Ezra 16:1. How does Ibn Ezra answer the above questions? On what do they argue, on what do they agree? Does either commentary relate to the chronological issue of when this parsha was first given? Then, read Ramban on 16:1. How does Ramban answer the above questions? How does he relate to the chronological issue? Does he agree or disagree with Rashi? [Note that he quotes Rashi at the end of his commentary.] 3. Review 16:18 in its context from 16:14-20. Based on your understanding of this pasuk, WHICH Mizbayach does 16:18 refer to: the Mizbach ha'nchoshet [ha'olah] - outside the Mishkan, or the Mizbach ha'zahav [ha'ktoret] - located inside the Mishkan? On what did you base your answer? Now, see Rashi on 16:18. How does he answer this question, and how does he deal with the problematic verb that seems to contradict his interpretation? Next, see Ibn Ezra. How is answer different than Rashi's? In your opinion, which pirush makes more sense? [Relate in your answer to 16:16.] Finally, see Ramban on 16:18 (the first part is enough). How does he answer this question. Be sure that you understand his proof from the Mechilta (and from 16:20). Note also Shmot 30:10 (in relation to 30:1-10). How does this pasuk affect one's interpretation of 16:18? 4. Review 16:23, in its context from 16:14-26, paying attention to the flow of events. What is problematic with 16:23, both in simple pshat of the pasuk, and in relation to WHEN Aharon was supposed to do this? See Rashi, noting how quotes Yoma 32a in his interpretation. Then, see Ramban, noting not only how he quotes Rashi, but especially how he explains these psukim in accordance with that Gemara. [Note how he explains that in pshat - this pasuk need drash!] FOR YOM ATZMAUT AND PARSHAT ACHAREI MOT 5. Review the closing psukim of chapter 18 (i.e. 18:24-30). Based on these psukim (especially 18:25-28), explain how the land can 'punish' Am Yisrael for not keeping God's laws. Then, see the famous Ramban on 18:28 - where he articulates his approach to what is special about the land of Israel. [No matter what your 'political' opinions may be, it will serve as something appropriate to study on Yom Atzmaut!] b'hatzlacha, menachem