Parshat Tezaveh - Questions for Self Study


Parshat Tezaveh - Questions for Self Study

Questions for the Shabbat Table
Questions for Shiur Preparation
Questions on Parshanut

Part I - Questions for the 'Shabbat Table'
1. On the Menorah, we use the "shemen zayit" to light a ner tamid.
On what other "keilim" (vessels) in the Mishkan do we find an "avodah" (a ritual) which relates to the word tamid?
Did you find one for each "kli?"
If not, which "kli" doesn't have an "avodat tamid?" Why?
Relate your answer to Ramban's explanation of the purpose of the Mishkan as a perpetuation of Har Sinai, as he explained at the beginning of Parshat Terumah.

2. Is 'working in the Mikdash' the only responsibility of the Kohanim? [Is there enough work there to keep all the Kohanim in Am Yisrael busy?]
What else are the Kohanim supposed to do with their 'spare time?'
How about the Leviim? [See Devarim 17:8-10, 33:10.]
How are the Kohanim and Leviim supposed to make a living (who pays their salary and how is it collected etc.)?
[See Bamidbar 18:8-24, especially 18:12-14,21. See also Devarim 18:1-8, in relation to 17:8-11.]

3. This week's Parsha begins with a mitzvah concerning the 'lighting of the Menorah' (27:20-21).

4. In what manner is the Kohen Gadol similar to a King?
[Relate also to his special garments.]
In the ideal situation, is he supposed to be the king?
If yes, explain why.
If no, explain who is supposed to be the king, and what should be the 'balance of powers' between them.
Relate to Bamidbar 27:15-21, and Devarim 17:8-18:8!
See also I Shmuel 2:35!

5. If you have some 'spare time', see Rambam Sefer Avodah, Hilchot Klei HaMikdash chapters 3, 4 and 5.
There he talks about the Leviim, Kohanim and Kohen Gadol.
See IV.20 in relation to question #4 above.
See also Rambam Sefer Shoftim, Hilchot M'lachim chapters 1-5, especially IV.10.
[If you live in chutz la'aretz, don't read V.9-12, "v'akmal".]

6. In the seven day "miluim" ceremony (chapter 29), both the Kohanim and the Mizbayach need "kapara."
First, verify this statement (from psukim).
In your opinion, what is the purpose of the ceremony, and why specifically do the Kohanim and Mizbayach require "kapara?"
What does "kapara" mean?
[See previous shiur on Yom Kippur (on the TSC Web site).]

Part II - Questions for Preparation (for weekly shiur)
1. Browse through Parshiot Terumah and Tezaveh (25:1-30:10), noting the main topic of each "parshia."
Next, make a list of these topics, one line for each topic; you should finish with about twenty lines.
Now take your list, and transform it into an outline.
Determine the principle of the internal structure of this unit.
Are there any exceptions?
If so, can you explain why?

2. Note carefully the textual connection between 25:8-9 and 29:42-46.
Is this connection also thematic?
In what manner does 29:43-44 summarize the entire unit?
In what way do 25:8 and 29:45 enclose this unit?
What is the thematic importance of 29:46?

3. What is strange about the location of the Mizbach HaK'toret at the end of your list (30:1-10)?
According to your outline, does this "parshia" belong somewhere else?
If so, where?
Can you explain why it is out of place?

4. Compare 29:42 to 30:6.
What is similar, both textually and thematically?
Can you explain why?
What, in your opinion, is the function of the Mizbach HaK'toret?
Why must specifically this "kli" have a special "kapara" once a year (i.e. on Yom Kippur - see 30:10)?

5. In your opinion, what is the focal point of the Mishkan, the Arom and Keruvim or the Mizbach Ha'Olah, or both?
How does the Mizbach HaK'toret relate to this?

6. Recall that Ramban (25:1) explained the Mishkan as a perpetuation and 'model' of Har Sinai.
Recall also the that the k'toret, when offered, creates an anan (a cloud - see Vayikra 16:13; compare with 19:9, 24:15-16).
Based on the Ramban's 'model,' what is the function of the Mizbach HaK'toret in the Mishkan?
Can this explain why 30:1-10 is 'out of place?'

7. Note now the parshiot thatfollow, i.e. 30:11-38.
In what manner are these parshiot similar to the Mizbach HaK'toret?
In what way are they different from the parshiot in Teruma/Tezaveh?
Make, once again, a list of the main topics of each of the parshiot in chapter 30, beginning with the Mizbach HaK'toret.
Can you find a parallel between this list and your list from question #1?
If so, what is its significance?

Now that you've prepared, go to the shiur.

Part III - Parshanut
1. In the above questions, we noted how the Mizbach HaK'toret appears to be 'out of place.'
See the various commentators on 30:1, and note how they deal with this problem.

Note Rashi (on 30:1).
Does Rashi deal with this problem or does his pirush deal with another question?
If so, what is that question?

See Rashbam.
What question is does Rashbam deal with?
[To help you answer this question, relate to what the word mizbayach is derived from, i.e. shoresh z.v.ch. What is a "zevach" normally brought from? See Breishit 31:54, and Vayikra 3:1 and 7:11!]

Now see Chizkuni.
How does Chizkuni answer the preparation questions concerning the Mizbach HaK'toret?
In this case, is his approach thematic or textual?

Next see Sforno.
How does Sforno answer these questions?
Is his answer based on thematic or textual considerations?

Finally, see Ramban.
Note how Ramban deals with many of the questions (raised in the preparation section).
How does Ramban answer these questions?
As above, is Rabman's approach (here) based primarily on thematic or textual considerations?

2. Read 29:45-46.
How did you understand the phrase "l'shochni b'tocham?"
First see Rashi.
How does he explain and why?

Next see Ibn Ezra.
Is Ibn Ezra's approach the same or different than Rashi's?
Why does he refer back to 3:12?

[See also Rashbam and Chizkuni!]

Finally, see Ramban!
Why does he disagree with Rashi?
Would he disagree as well with Ibn Ezra and Rashbam?
How is Ramban's explanation of this pasuk fundamentally different than all the other parshanim?
What is its philosophical significance?