Parshat Vayikra - Questions for Self Study


Parshat Vayikra - Questions for Self Study

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

Part I - Questions for the 'Shabbat Table'
1. See Rashi on 1:1 - the section which begins with "va'ydaber" which discusses the purpose for 'parshiot' in Chumash.
Does this Rashi explain the connection between 'parshiot' and thematic study of Chumash? If so, explain how.

2. The first three chapters of Parshat Vayikra describe the various types of Korbanot N'dava (free-will offerings).

3. Chapter 4 describes the Korban Chatat. Based on the psukim alone, in what case does a person offer a Korban Chatat?
How do Chazal interpret this?
How is the case in 5:1-13 different than the cases in chapter 4?
Is this case a Korban Chatat or Asham?
Explain why!
Why do you think that the Torah allows one to bring a less expensive Korban for these specific cases?
Do you think that they are less severe transgressions or are they simply more common?

4. Does Shogeg (see 4:2, 22, 27, etc.) imply that the act was done accidentally, inadvertently or intentionally?
If your answer is either of the first two, why does the person need forgiveness?

5. Was a Korban Olah ever brought before Ma'amad Har Sinai?
If so, when, where, by whom and why?
Was a Korban Shlamim ever brought before Ma'amad Har Sinai?
If so, when and why?
If not, why do you think that this is the first time?
Can you explain why?

Part II - Questions for Preparation (for weekly shiur)
[Important Reminder: to clarify the two possible uses of the word 'parsha,' in our shiurim we use the following convention:
Parsha - with a capital 'P' - refers to Parshat HaShavua.
parsha - with a small 'p' refers to the basic unit of Chumash.
A 'parsha' (sort of a paragraph) in Chumash is delineated by either a wide space in the middle of a line ("parsha stumah") or a wide space until the end of a line ("parsha ptucha"). For the sake of clarity, we will often refer to this type of 'parsha' as a 'parshia,' or a group of them as 'parshiot.']

1. Take a blank page, and make a list of all the 'parshiot' in Parshat Vayikra.
Summarize each 'parsha' with no more than a short phrase (two or three words is enough).
[Remember, only one line for each 'parsha!']

2. Now, take your list, study its flow carefully, and transform it into an outline.
(Your outline should contain at least 4 or 5 levels.)
Review your outline, and give an appropriate title for the header of each level!
Now, give a title for the entire outline.

3. Now, 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.
Does each "dibur" correspond to certain level of your outline?
Try to explain where it does correspond and where it does not.

4. Next, scan the Parsha once again, this time making note of where each chapter begins.
[Remember that the division of the Bible into chapters in not a Jewish tradition; rather it was first established by the church in approximately the 13th century.]
How does the division into chapters fit into you outline?
[If you want, you can give 'King James' a grade.]

5. Based on your outline, attempt to define the overriding principle that guides the order of the parshiot in Parshat Vayikra.
Is that principle the same or different for each category of korbanot?

6. Should "korban mincha" be considered a separate category or a sub-category of "olah?"
Base you reason both on the structure of the parshiot and their content.
[Relate also to "ptuchot" and "stumot"]

7. Now, scan the parsha one last time, this time making note of two key phrases:

8. Based on your answers to the above questions, suggest a reason why Sefer Vayikra begins with Parshat Vayikra.
Be sure that you relate to 1:1-2, and last week's shiur on Parshat Pekudei.

9. From what "shoresh" (root) does the word "korban" evolve?
Relate this to the purpose of korbanot and man's relationship with God.
Relate this to your conclusions concerning the outline.

10. Read 5:1-14 carefully.
Is this korban ("oleh v'yored") a "chatat" or an "asham?"
[How did you define it on your outline?]
Relate to 5:5-6 and 5:9.
Relate to the type of animal offered (for the "ashir") in comparison to the standard animal for a chatat or asham.
What in you opinion is the difference between chatat and asham?

11. Based on the above questions, why do you think Chazal suggest that the study of Torah should begin with Sefer Vayikra?

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

Part III - Parshanut
1. See Ramban in his introduction to Sefer Vayikra [before 1:1].
How does Ramban explain the connection (and flow) from Sefer Shmot to Sefer Vayikra?
[Relate this to his pirush to Shmot 25:1.]
How does this relate to Ramban's understanding of the Sh'china?
How does Ramban explain the internal flow of topic within Sefer Vayikra?
Does he suggest a general theme for the sefer?
If so, what is it?
How does Ramban explain why there are mitzvot in Sefer Vayikra which are not directly related to the Mishkan?
In your opinion, does Ramban assume that the mitzvot of Sefer Vayikra follow in the chronological order by which they were first given to Moshe?
Relate this to Ramban's shita of "yeish mukdam u'muchar."
[See Ramban on Vayikra 25:1!]

2. Reread the last five psukim of Sefer Shmot, especially 40:34-35 in relation to Vayikra 1:1, based on their parallel to Shmot 24:15- 17.
[See last week's shiur on Pekudei as well.]

With this parallel in mind, see Rashi, Ramban, Rashbam, Ibn Ezra, Chizkuni, and Sforno on 1:1. [That should keep you busy.]
On what points to they all agree, and on what point do they disagree?

[Note according to each where Moshe is standing when Hashem speaks to him. Is it: a) in the kodesh kedoshim itself; b) in the kodesh, outside the parochet; c) in the chatzer, outside the Ohel Moed?]

[In your answer, relate to Shmot 25:21-22 and Bamidbar 7:89!]
Why does Seforno bring down the pasuk from Melachim 8:11?

Why does Rashi claim that this type of "calling" actually took place every time that God spoke to Moshe?
Does Ramban disagree (according to pshat)?
If so, why?
See end of Ramban to 1:1.
Why does he compare this pasuk to Shmot 24:1, and relate this topic once again to Ma'amad har Sinai?
Why does Ramban refer to this as "al derech ha'emet?"