Tanach Perek Yomi Study Questions USCJ

PEREK YOMI
STUDY QUESTIONS
Study Questions
• Genesis
• Exodus
• Leviticus
• Numbers
• Deuteronomy
• Joshua
• Judges
• Samuel
• Kings
• Isaiah
• Jeremiah
• Ezekiel
• The Twelve Prophets
• Hosea
• Joel
• Amos
• Obadiah
• Jonah
• Micah
• Nahum
• Habakkuk
• Zephaniah
• Haggai
• Zechariah
• Malachi
• Psalms
• Proverbs
• Job
• Song of Songs
• Ruth
• Lamentatios
• Ecclesiastes
• Esther
• Daniel
• Ezra
• Nehemiah
• Chronicles I
• Chronicles II
http://www.uscj.org/cgi-bin/print.pl?Genesis6496.html
Perek Yomi - Genesis

by Dr. Morton K. Siegel
A Non-Introduction
There will be no "introduction" as such to Bereyshit or, for that matter, to any of the Humash volumes. The
reason? There are literally thousands of study volumes, commentary, and the like from just about as many
perspectives where the Humash is concerned.
Thus, while there are questions prepared (since, in the instance of "inquiry" one can always hope for a wee bit
of "discovery"), a general introduction is not being set down. For those who would wish to consult such an
introduction there is, of course, the Etz Hayim volume of the Movement, which has just appeared and which
is not only a source to consult for "introduction" but, as well, for particular interpretations and points of view.
Too, if one uses the Soncino one will find engaging material therein and, there is also the Anchor Edition of
the Tanakh which, in individual volumes dealing with the Humash is definitely worth consulting – as well, for
the translation and commentary (but there is no Hebrew text accompanying).
For those who may be interested in monographic literature dealing with a specific text element in Bereyshit
(and the number of "elements" is legion) please do be in touch, and we will certainly seek to provide
information and/or sources which may be consulted.
The questions which follow, come from the pen of the undersigned who takes full responsibility (the advance
readers being exculpated!) and is quite prepared to dialogue with participants as to the thrust of these
questions and their purpose.
The reading of the Humash, of course, represents a new departure in Perek Yomi in terms of text since this is
the matrix from which Jewishness in its original configuration and subsequent interpretations in all of its
modes and nuances, grew.
Read carefully.
Chapter 1
1. If this is a history of Jews (and/or Judaism and/or Israel) why begin with "universal history" – that is,
the creation of the world (or the universe)?
2. What was there before "God began to create" or "in the beginning God created"?
3. And if there was "no place", where was that which existed prior to the creation of place?
4. Does the text indicate that there was no "material substance" prior to the "creation" – or does it say that
there was substance which was "all confused" or does it specify that there was "creatio ex nihilo", that
is, "something from nothing"?
5. What is the appellation of Divinity in the opening passages?
6. If God is omnipotent, why the gradualism in creation (6 days or 6½ days) and, further, if the Divine is
all knowing, why is it necessary first to "create and then observe"; would that not have been known
before – along with everything else that was knowable?
7. Or, are we dealing with an author, and an approach, which is considerably different from the idea of the
Divine as omnipotent, omniscious, and thoroughly "monotheistic" in view?
8. Is there any significance in the sequence of "creation"; is the preparatory unfolding setting the stage for
a climax or does it reflect some other principle or approach?
1 de 18 11/08/2008 07:31 a.m.

9. Why would God "want" to create anything – is a reason given?

10. If there is no "beginning" and time is infinite – where does one start seeking to understand the unfolding
of history – and can one so seek?
11. And as to the specifics –
Does the author equate light with the sun?
If there is water above and water beneath, was the earth already there, only to be uncovered?
In the sixth day's narration, does "male and female" mean 2 creatures or hermaphroditic – and is
Adam "man" or "humanity"?
And does creation end on day six or day seven?
How does God "rest"?
12. Most important: do any of these questions (and hundreds more that could be and have been asked)
really matter, and/or in any way impact on the basic thrust of the author's message: whatever God "may
be understood to be" there is no way to understand ultimate origins, universal sovereignty and
purposeful nature without God?
Chapter 2
1. In verse 3, the phrase "va'yekadesh" is usually translated "made holy". What would that phrase mean
or, should it be understood as making that day unique because of its unusual nature?
2. What is the cognomen of Divinity in verse 4 and how does it differ from the Name in chapter 1 and in
the first three verses of chapter 2?
3. Is this chapter another description of the creation story or is it the same story in a "synopsis form"?
4. In verse 7, how does the creation of humanity differ in terms of the detail when compared with chapter
1?
5. How, in verse 8, is the "planting of the garden" different from the general creation of foliage?
6. In verse 9 there are two trees mentioned – both with the definite article: the tree of life and the tree of
the knowledge of good and evil. Is there any definition of either or is it assumed that the reader was
familiar with these "trees"?
7. What is the difference between a "tree of knowledge" as such and a "tree of the knowledge of good and
evil"?
8. According to verse 15, what function does Adam (here the phrase is used for an individual and not for
humanity) have in this garden?
9. Is any reason given for the prohibition to Adam not to eat from the "tree of the knowledge of good and
evil" – and if this is done, is the death described physical or of some other nature?
10. According to verse 18, when humanity was created was it created male/female, male and female, or
male only?
11. Does verse 20 assume that a "help mate" or "partner" for man could be found in a different species?
12. Do verses 21 and 23 specify that the creation of the female (or woman) was a direct derivative of a
separate creation or a derivative of the man?
13. In verse 24, is the initiative for connubalism taken by the man or by the woman – who goes to whom?
14. Why, according to verse 25, was there "no shame" in nakedness? How does this relate to not (yet)
consumed fruit of the "tree of the knowledge of good and evil"? Would that tree, then, presently furnish
"valuation"?
Chapter 3
1. What is the double meaning for the Hebrew word "arum" (or "arumim"), these words appearing in
verse 25 of chapter 2 and verse 1 of chapter 3?
2. How would the woman know of the prohibition regarding the "tree of the knowledge of good and evil"
– is it assumed that she was so told by the man?
2 de 18 11/08/2008 07:31 a.m.

3. In the statement by the nahash, what "power" is ascribed to the "tree"?

4. Why would the woman have come to conclude that the tree was "tasty", "attractive to the eyes" and
"useful for wisdom"? What had changed from the prior situation; was it the statement of the nahash?
5. In verse 6, there is reference to the fact that she gave from the fruit to her husband (or the man) – does
this mean he was unaware of the prior dialogue which was set down?
6. In verse 8, is the word "kol" a "voice" or "the sound of Divinity walking in the garden"?
7. And what name is used to describe Divinity (consistently) in this narrative?
8. Is it possible that Divinity would not know how it was that humanity (or Adam and his wife) knew now
that they were naked – or is there some other purpose to this observation (verse 11)?
9. Whereas Divinity is described as questioning both the man and the woman – is there any question to
the nahash or is there rather, a statement?
10. According to earlier verses, if the fruit of the tree was eaten the eater would die. In the verses which
follow 16, is death the punishment or something other?
11. Is verse 17 to be understood that it is "improper or forbidden" to listen to the wife or is that simply an
introduction to the punishment described?
12. Would verse 19 indicate that, prior to eating from the tree, there was "no death" but eternal life - and is
this what is meant by the earlier statement that "when you eat from the tree you shall surely die"?
13. Is there any response recorded by Adam or his wife?
14. The woman is described as the "mother of all life". Is there a similar description for the man as the
"father of all life" – and is this omission happenstantial or deliberate?
15. What would verse 21 show as to the concern of Divinity for humanity, transgression aside?
16. Verse 22 is in the plural. To whom would Divinity be speaking, according to the narrator?
17. What is the concern of humanity now, knowing the difference between good and bad?
18. What power is ascribed to the "tree of life"?
19. How would this passage (verse 22) be understood in terms of the infinite power of Divinity or did the
author have such infinite power in mind at this juncture?
20. In verse 24, does the text define what the "kruvim" might be and/or the "flaming turning sword" – and
why have these been positioned?
21. And, in this narrative, is there any indication that the Garden of Eden no longer exists or that the trees
no longer exist?
22. Or is the entire narrative a mythical description of the role of valuation (in place of simple acceptance
of things as they are and not valuating), explaining how "the world came to be" in terms of human
relationships – or does it have some other purpose?
Chapter 4
1. The first term for connubial relations used in the Torah is "yada" which means "to know". Would
this have any relationship to the term "etz hadaat …" which is the tree of the knowledge of good
and evil?
2. How is one to explain the expression "I have acquired a male (son) with or with the help of God"?
3. Is there any explanation as to when the notion of "bringing gifts to Divinity" might have been
established (verses 3 and 4)?
4. In this particular description, is the shepherd or the farmer favored?
5. Please read the end of verse 7, representing a quote from Divinity to Cain and then compare it to
verse 16 in chapter 3. Does the phrase carry the same weight in both cases and have the same
meaning?
6. Does the text indicate what Cain might have said to Abel and what – if anything – the response
was?
7. In verse 9, is Cain's reply meant to be arrogant or simply inquiring?
8. How is the earth described in verses 10 and 11 – in natural or somewhat mythical terms?>
9. How explain the dialogue between a "murderer" and Divinity, unless the purpose of the dialogue
is instructive in terms of punishment which draws back from the most severe because of the
3 de 18 11/08/2008 07:31 a.m.

ignorance of the murderer?

10. According to verse 15, then, is the "mark of Cain" one that singles him out for attack or one that
singles him out for protection?
11. Verse 19 describes Lamekh and his descendants and the origin of certain metalurgical skills – but
concludes with an observation which parallels verse 15. Is the text implying or explicating a
genetic transmission in terms of the proclivity to murder?
12. What is Eve's reaction to the birth of a third child (Seth)?
13. What does the text mean, in verse 26, when it says Eve and Adam's grandchild, Enosh (son of
Seth) lived at a time when "people began to call in the name of, or by the name of, God (the
tetragramaton)? Had not that particular name been used in previous chapters?
Chapter 5
1. Does verse 1 indicate that this is a second or third description of the origin of humanity?
2. What is meant by the phrase "and called their name Adam in the day of their creation" – is this
an indication of parity?
3. Verse 3 makes no reference to Cain and Abel; why?
4. Other than the genealogy beginning with verse 3 and through verse 21, is there any other
information provided?
5. And in verse 21, what is meant by the phrase "and Enoch made himself walk with God"?
6. The same phrase is utilized in verse 24 but with an entirely different "conclusion". What is meant
by "for God took him", quite different from the verb forms used before which are "and he died"?
7. In verse 29, Lamekh is quoted in terms of naming his son Noah in order that "this child will give
us consolation from our sorrow as a result of the cursing of the earth by God"; what curse?
8. In verse 32, is there any indication of the nature of the three sons – as to pigmentation or any
other characteristic?
Chapter 6
1. Who are the "sons of God" who looked upon the daughters of the human beings?
2. What is meant that "they took wives from wheresoever it pleased them"?
3. As a result of the action of the "sons of God", what action is taken regarding the longevity of
human beings?
4. How does verse 4 relate to the preceding three verses – and what origin is given, then, to the
"warriors and strong men who have an outstanding reputation"?
5. In verse 5, mention is made of the evil done by humanity - at all times. Where, in the preceding
passages, has this evil been described?
6. Can God "regret" an action performed by It; and can God be sad? And can we understand these
phrases in any other way but "adjectivation which is amenable to human dialogue, since any
adjectivation which would be Divine, obviously, could not be utilized"?
7. What is the rumination of Divinity as set down in verse 7 – and why does it include all life if "the
problem" was with humanity?
8. What would verse 8 imply as to what might happen?
9. Does verse 9 explain verse 8?
10. The phrase "in his generation" – is it a modifier of praise or minimizing (of his righteousness)?
11. What is meant by "Noah made himself walk with God"?
12. Was the violence of Noah's time limited to humanity; what is meant by "all flesh"?
13. Is there any indication of where, or under what circumstances, God spoke to Noah? Does it
matter?t>
14. Is any verbal response forthcoming from Noah (vide: Moses and the transgressive crises re: the
Golden Calf)?
15. A detail: is the word "tzohar" a window, or a prism (used in ships in ancient times to diffuse light
in the interior/hold)?
16. Prior to creation, by what was the earth covered and how does verse 17 revert to pre-creation?
17. What is the covenant that will be fulfilled with Noah? (verse 18)
4 de 18 11/08/2008 07:31 a.m.

18. How is the continuity of the species assured?

19. How does Noah react to the command? (verse 22)
Chapter 7
1. How does verse 2 modify the earlier instruction?
2. Is verse 9 parallel to verse 2? Why – why not?
3. How does verse 11 validate the term "sham ma'yim" – the Hebrew for "the heavens", as to the
author's understanding of "the heavens"?
4. Why does verse 16 repeat and emphasize "male and female"?
5. How "total" was the elimination of all life forms? (verse 22 – 23)
6. Was any warning given to any life form as to the forthcoming catastrophe?
7. Was opportunity provided (in this text) for repentance?
8. Are there other narratives in ancient sources as to a "universal deluge"?
9. What role, if any, do Noah's children and wife play?
10. How does the narrative relate to concepts of justice, mercy and penance (theologically
understood)?
Chapter 8
1. How does verse 1 imply that the Divine is forgetful – or is to be understood otherwise?
2. How does the "ruah" of the text relate to the "ruah" of chapter 1, verse 2?
3. Have the mountains of Ararat been identified geographically?
4. Why is the raven sent - why not some other fowl? Sent once or many times?
5. How do verses 8-11 explain the idea of the dove and the olive branch as symbols of peace (or
wholeness)?
6. Is there any indication of communication between God and Noah during the flood, or only prior
thereto and subsequently? (verse 15)
7. How does verse 17 parallel chapter 1 (verses 21-25)?
8. From whence (how) does Noah know of altars – and is the cognomen of Divinity used in verse 20
the same as at the beginning of the Noah story?>
9. Is it coincidental that (verse 21) the word "heart" is used in connection with God (this phrasing
rarely employed in Torah text)and used in connection with the descriptive of humanity?
10. Does verse 21 state that the human by nature is evil from birth or from "the younger years"?
11. How does verse 21 relate to the observation that the human is made in "God's image" (chapter 1
verse 26)?
12. What is promised to all eternity as to nature and natural phenomena?
Chapter 9
1. What does verse 1 repeat from the blessing of the creation story?
2. How is verse 2 radically different from the creation story?
3. Does verse 3 explain the terror and fear stated in verse 2 and how does it depart from
relationships between life forms as posited in chapter 1?
4. Why is the blood of animals/birds not to be consumed with the flesh – is it because it contains the
essence of life in the opinion of the author? To whom/what does that essence belong?
5. How is "human blood spilling" to be accounted for – and is only human blood spilled by humans?
6. And, what is the lot of a human who "spills human blood", i.e. murder? Is this a new mandate not
in the creation story?
7. Are these regulations for all humanity (i.e. commands to Noah's descendants) or only for a
portion or some portions of humanity?
8. What is the perpetual covenant? (verse 10 – 11)
9. The sign of the endless covenant (verse 13) is the bow – meaning, with the bow hanging, it will
not again …?
5 de 18 11/08/2008 07:31 a.m.

10. How is this specified in verse 15?

11. Again, as in chapter 8 verse 1, does God "require recall"?
12. Why the specificity that Canaan is descended from Ham?
13. Does verse 19 validate the creation story thesis – that all humanity has common ancestry (i.e.
Noah – his sons)?
14. Why is Noah "a man of the soil" and not a shepherd?
15. What time has elapsed (been accordionized) between the "planting" and the "drinking"?
16. Is this is a call for "alcoholic abstinence"?
17. What is objectionable in Ham's conduct – and how is this documented in the action of Yafet and
Shem?
18. Has Ham been identified elsewhere as the "youngest" son?
19. Why, if Ham is "guilty," is Canaan, his son denounced and demeaned?
20. Is this, then, the text's preference as to the "proper" relationship of the nations at a later time?
Chapter 10
1. In the description of the descendants of Noah (in this chapter), is any geographic area mentioned
save for the Middle East (the Fertile Crescent) and some Mediterranean points? Why? Why not?
2. If the genealogical sequence is by oldest first, which of the three sons (groups of peoples) was the
youngest? (but see verse 21)
3. Other than Nimrod, is any individual singled out for special description?
4. Do verse 11 and verse 22 contradict one another re: Assyria?
5. What is meant (verse 25) by "in his days the earth was divided"?
6. Are any of the nations "value judged" or, simply, listed?
7. Is Divinity mentioned in this chapter re: the distribution of peoples or did it "just happen"?
Chapter 11
1. How does verse 1 continue or contradict chapter 10?
2. What intent is ascribed to the builders of the city and a massively tall tower?
3. Is this intent (verse 4) considered good/bad or, simply, stated?
4. How to understand "God came down to see?" (verse 5)
5. While not so stated, could the phrasing in verse 5 be a mandate for emulation, i.e. – do not
judge/conclude until you are quite familiar with all the evidence?
6. "So this is what they have done"! Is the "tone" condemnatory - and, if so, why?
7. Why (in verse 7) the change of tense to plural "let us"?
8. How does this (unlike chapter 10) explain language variations?
9. Or is the purpose of the narrative to explain the founding of Babylonia?
10. How is this divine action of scattering to be understood in terms of justice and judgement?
11. And how does it relate to the mandate to humanity in Chapter 1, verses 27–30? Does it?
12. What is the relationship of Shem's genealogy as set forth in Chapter 10, verses 21 – 31 to the
genealogy here in verses 10–27?
13. Is there any indication of any "special" characteristics of Avram in this chapter?
14. Was Avram (and family) on the way to Canaan in this chapter's narrative?
15. If so, is any reason given?
Chapter 12
1. Does text indicate why or where or how or when God spoke to Abram? (Does it matter?)
2. Did the previous narrative prepare the reader (or for that matter, Abram) for this mandate?
3. In Noah's case, text speaks of his "finding favor", being righteous – is there any description of
Abram's character/conduct?
4. Is the land to which Abram is to go specified?
5. What or who are the "persons" they acquired in Haran? (verse 5)
6 de 18 11/08/2008 07:31 a.m.

6. To which land does Abram journey?

7. If the Canaanites were then in the land, when was this text written? (verse 6)
8. In verse 7, is there any detail of how "God appeared to him"?
9. What is meant (at Beth El) by the phrase "he invoked God by name"?
10. Why does Abram go to Egypt, rather than return to Haran, when there is a famine? (verse 10)
11. As to the narrative in verses 11–15, what was the alternative? Was there an alternative?
12. In verses 17–20, what role is described for Divinity and with what outcome?
13. Does text value (condemn, praise, or otherwise comment) on Abram's action?
Chapter 13
1. In verse 4, how is chapter 12 verse 8 "relived"?
2. Why do Lot and Abram separate – and what is Abram's formula for resolving the situation?
(verses 5–13)
3. Speculation: what would Abram have done if Lot had selected Canaan?
4. In verse 13, are the Sodomites' transgressions specified or hinted at?
5. Verses 14–16 contain what two "eternal promises" to Abram and his descendants?
6. Where does Abram settle after the "promise" and what does he do of a religious nature?
7. Accordingly, what three sites were graced by Abram's altars?
Chapter 14
1. What international event is described?
2. Why does Abram get involved? (verse 12)
3. What is the meaning of "Haivri" in verse 13? (For incisive explanation see Moshe Greenberg, "The
Habiru.")
4. What is the meaning of "baalei brit"?
5. From verse 4, what picture emerges of Abram's status?
6. Malki-Tzedek ("my ruler is just") is a priest of El Elyon – and how define that appellation? (verse
18)
7. How is El Elyon adjectivated in verse 19 and verse 20 – and who gives a tithe to whom?
8. In verse 22, how does Abram modify Malki-Tzedek's description of God?
9. What material gain accrues to Abram from the victory?
10. After migration, starvation, war and victory – what now?
Chapter 15
1. Verse 1 describes what mode of Divine communication with Abram? Has it happened before? Has
text told the reader?
2. What is a "magen" – a shield or a sovereign (or both)?
3. Has Abram dialogued with Divinity before (verse 2) and now, what is his sole observation?
4. What is the Divine response (verses 4 – 6) and what is Abram's reaction?
5. What is tzedakah in this context? (verse 6)
6. In verses 7–11 what do these preparations imply? (Why does Abram chase away the birds – what
do they symbolize in some other Near Eastern cultures?)
7. In verse 12, what is Abram's condition when the future revelation is shared with him – and is the
nation specified in the revelation?
8. How does verse 16 explain the delayed inheritance of the land?
9. What does the fiery furnace symbolize? And, why a symbol?
10. In sum, this vignette describes a covenant between whom and whom?
Chapter 16
7 de 18 11/08/2008 07:31 a.m.

1. What changed relationship obtains between Abram and Hagar, and at whose instance? (verse 3)
2. Why does Sarai torment Hagar when the pregnancy was Sarai's intent?
3. In verse 7 et seq. what is evident as to "with whom" there is Divine communication (Hagar is a
slave, a woman, an Egyptian)?
4. What is the meaning of "Yishma-El" beyond simple translation?
5. Is this, then, Abram's promised son?
Chapter 17
1. What is the interval between Ishmael's birth and the events of this chapter?
2. Is the absence of detail (when, where, how) as to God's "appearance" precedented?
3. How does Divinity name Itself in this passage?
4. Is the covenant/promise in verses 4–8 essentially different from prior promises to Abram, or the
same?
5. Is the Divine "new name" used again in this chapter?
6. What is new as to the sign of the Covenant (verses 9–14)? And, is the sign for Abraham's direct
"seed" only?
Chapter 18
1. Does text indicate why, having appeared to Abraham, there is a second appearance? (Is a time
interval noted?)
2. How is this appearance "different" from the preceding (or, is it)?
3. What lesson is taught as to the nature of hospitality?
4. Is there any significance in the serving of dairy and meat - at this stage in the overall biblical
narration?
5. Is Sarah's reaction different in any way from Abraham's reaction when being informed of a child
being born to them (previous chapter)?
6. Does God speak to Sarah directly?
7. In verses 17–19 is there a Divine rumination or a communication to Abraham?
8. Does verse 19 answer two questions: why Abraham was chosen and, for all times, the
purpose/intent of the choice? (But – does the text indicate why Abraham was selected and not
another?)
9. What are the epitomizing virtues for Abraham and his descendants?
10. What (as in the Babel story) is the significance of God's "going down to see"?
11. What warranted the Sodomites' description as "most evil and most transgressing" – is there any
specific?
12. In verse 22 – if the three went to Sedom, before whom/what is Abraham standing? (or, see XIX,
verse 1)
13. Prior to Abraham's argument (verses 23 et seq.), has he argued in this fashion – i.e. a direct
challenge to Divinity (without any respectful or other introduction)?
14. What, according to Abraham's thesis (verses 24–25), is the key element which should determine
the Divine relationship to humanity?
15. How does the Divine comment in verse 26 go beyond Abraham's thesis in applying judgement
mercifully?
16. A detail: what custom prevails to this day as to the minimum number for a congregational
minyan? (verse 32)
Chapter 19
1. In the repast prepared (verse 3), why matzot (usually associated with a korban)? Did Lot "sense"
something – or were the matzot simply a delicacy – or something prepared hurriedly?
2. In verse 5, the JPS translates "veneydah otam" as "we may be intimate with them". Is this the
only possible translation? Has any part of prior text implied/explicated homosexuality? Was it
8 de 18 11/08/2008 07:31 a.m.

unusual to want "to know" who strangers are? (Vide the king of Jericho and the spies who came
to his city in the early chapters of Joshua.)
3. If the Sodomites were of a homosexual nature, how explain Lot's "offer" in verse 8? In any event,
does protective hospitality admit of no limit?
4. In verses 12–14, the preliminary to destruction: are the Sodomites warned? Is there an
opportunity for teshuvah?
5. In verses 19–22 what etiology is set forth in this passage; and in verses 23 – 26?
6. If verse 26 is read poetically, is not total bitterness (i.e. a pillar of salt) the reaction of one who
witnesses total destruction?
7. In verse 29 what reason is given for Lot's being saved – his own virtue or that of another?
8. Are Lot's daughters described as incestuous and/or sexually frustrated or simply desirous of
perpetuating the human species, thinking that they are the last humans alive?
9. What does this narrative imply as to subsequent Moabite and Ammonite women's maternal
instincts?
Chapter 20
1. How does this narrative differ radically from the Pharaoh/Sarai/Abram narrative?
2. What reason (verse 11) does Abraham give for his action, and what is the technical
"justification"?
3. In verse 16 "kesut ena'yim" is translated by JPS as "vindication"; how does the footnote yield a
different reading?
Chapter 21
1. In verse 9, why is Ishmael's laughter (alternate translation: playing) a source of annoyance to
Sarai?
2. How is Abraham reassured by Divinity that Sarai's demand, re: expulsion of Hagar and Yishmael,
is not to be resisted?
3. In verse 16, is Hagar's action self-pity and/or concern for Ishmael?
4. What is the Divine message to Hagar (verses 17–18) re: parental reaction in time of severe
trouble with a child – distancing or care and comfort?
5. In verse 19, is it God or God's messenger that text projects as acting?
6. How is the reassurance to Abraham fulfilled?
7. What family matters are resolved and what problem is to be settled next? (verses 22 – 27)
8. And, in commenting, is candor considered appropriate or are conflicts disregarded?
9. In verse 31, what place name is historically traced?
10. In verse 33, what new cognomen for Divinity is set down?
11. From verse 34, would it appear that the "treaty" (covenant) was of duration?
Chapter 22
1. When the full story is read – what was the test?
2. Why is "lekh lekha" especially appropriate as an introductory phrase – and has it been
encountered before?
3. Has the text prepared the reader for "child sacrifice" as a Divine expectation?
4. Abraham argued for others at Sedom; why not even a word at this juncture?
5. Does verse 5 imply that Abraham knows that the request to offer up his son was not anything but
a test (N.B. "we will return to you")?
6. Verse 6 speaks of "going together" – what is the special significance?
7. In verse 8, is Abraham's answer an additional indication that it is not his son who will be
slaughtered?
8. How explain the son's total inaction in verse 9?
9. If verses 10–12 were excised and the story continued from verse 9 directly to verse 13, how
9 de 18 11/08/2008 07:31 a.m.

would that radically change the point of the narrative (i.e. Abraham understood by himself that
his son was not to be offered)?
10. Might the current narrative be a melange from writers with two differing points of view – (a)
Abraham's self-awareness or (b) his need to be instructed?
11. In verse 14, who, what, will be seen?
12. Why (verse 15) the second message and is anything "new"?
13. In verse 19, why "Abraham returns to his servants"? Where is the son?
14. Was the test, then, "from what I already know of you, you couldn't want me to do this" or, "God's
demand whatever, must be obeyed"?
15. Why the genealogy (verses 20–24) at this point? When will Bethuel be encountered (soon)
again?
Chapter 23
1. If Abraham returned to Beer Sheva and Sarah died in Hevron – is a migration story to be
assumed? (verse 2 JPS translates "va'yavo" as "proceeded" but literally it is "and Abraham came".
Is this literary style or did he actually come from Beer Sheva?)
2. How is the tradition of burial in a Jewish owned burial site derived from verses 4 – 16?
Chapter 24
1. Abraham has everything. Does he think so? Is anything left to be done?
2. Why is a hand under the thigh the ultimate sign of a binding oath for all time?
3. What is Abraham's "position" as to the possibility of his son "inter-marrying"? (verses 4–5)
4. What is Abraham's position as to his son leaving Canaan? (verse 8)
5. And which of the positions ranks which?
6. In verse 11, choosing this location is based on what expectation?
7. In verses 12–14 what is the "test" of a maiden's suitability for Isaac?
8. What pleasant "coincidence" eventuates?
9. What is the significance of "bowing to God" in verse 26 – and how is this explicated in verse 27?
10. In ancient days, what was the role of an older brother re: his sister - and Lavan (meaning white
as in "levanah" – "moon") is (possibly) indicative of what worship pattern?
11. And yet, in verse 31, what name for Divinity does he utilize?
12. How is the devotion to responsibility reflected in verse 33?
13. In verses 34–41, is the servant's narration in any way different from the charge given to him by
Abraham?
14. In verse 43, is the descriptive "young girl" or "virgin"?
15. What is the response to the request? (verses 50-51)
16. In verses 57–58, who makes the final decision on the betrothal?
17. In their blessing of Rivkah, is any Divinity mentioned?
18. In verse 64, the literal translation of "vatipol" is "she fell off the camel". Why? And, in verse 65,
she describes the man she sees as "halazeh", literally "strange" or "unusual". What is the purport
of these sentences?
19. Where is Abraham in the denouement of this story? Why does the servant not report to him?
20. Does verse 67 describe mutual affection?
Chapter 25
1. Verses 1 through 6 confirm what inheritance line of descent for Abraham?
2. The genealogy of Ishmael is set forth in verses 12–18 and then, in the next section, the
genealogy of Isaac. Why this sequence?
3. How many sons are ascribed to Ishmael (verses 13–15)? Is the number a coincidence?
4. How does Isaac's family life parallel Abraham's?
5. Does text indicate when or how Rivkah "consults God", and is there a male accompaniment –
10 de 18 11/08/2008 07:31 a.m.

Isaac or other?
6. Verse 23 predicts what as to Isaac's prodigy – and how does this parallel Abraham's children – or
does it?
7. If verse 23 has noted twins, why does verse 24 read as "a surprise"?
8. What determines the names of the children – appearance and birth sequence or other?
9. What is meant by "a dweller in tents"?
10. Is a reason given why Rivkah loves Jacob?
11. In verse 29, what is the meaning of "ayef" – in JPS translated as "famished"; elsewhere:
"wounded and/or near death"?
12. In the dialogue between Esau and Jacob (verses 31–33), why does Esau rank the birthright as
inconsequential ("I am about to die")?
13. In verse 34, the text describes Esau as "spurning the birthright"; do you agree?
14. Does text hint (let alone explicate) that either Rivkah or Isaac was aware of this "transaction"?
15. How does this chapter (younger ranking the older) parallel in outcome the Ishmael – Isaac
heritage story? How does it differ?
Chapter 26
1. Verses 1 and 2 parallel Abraham's experience when famine threatens - but how do verses 2 et
seq. basically change the experience?
2. Why does JPS translate "va'yera" in chapter 18 verse 1 as "and God appeared" and why here as
"God had appeared"?
3. In verse 3 is "Eheyeh" a verb or a proper name?
4. In verse 5 is the blessing by virtue of Isaac or Abraham?
5. "Like father like son" (verse 7)?
6. How does verse 15 encapsulate the tension between Isaac and the Philistines?
7. How would verse 18 demonstrate respect for ancestry/tradition?
8. How do verses 19–21 document the persistent concern with the vital import of water in that part
of the world?
9. How does verse 24 differ (if at all) in terms of the earlier blessing (verse 5)?
10. How does jealousy yield to acceptance? (verses 26–30)
11. How does this naming coincide or differ with the naming in chapter 21, verse 31?
12. Does the text indicate why Esau's wives were sources of bitterness to his parents?
Chapter 27
1. Which of his sons does Isaac choose to bless?
2. Which of her sons does Rivkah wish to have blessed?
3. Why is the father's blessing of such consequence?
4. Is it clear from verse 12 that Jacob knows that his father would curse him if Isaac were aware of
the deceit?
5. How does Jacob come disguised to his father?
6. Why does Isaac ask "who are you"?
7. How do verses 20, 21 and 22 stress Isaac's confusion?
8. Finally, the direct confrontation in verse 24; what is Jacob's response?
9. How, in spite of the outright lie, does a blessing come to Jacob? What is/are the theological
implications?
10. Does the narrative reflect a position on means and ends? (the "end" – chapter 25:23; the means
– this chapter)
11. Would verse 27 be conclusive that Isaac thought he was blessing Esau?
12. What Divine name was used by Isaac in the blessing (verse 28)?
13. In verse 33, what does Isaac's shuddering bespeak?
14. In verse 35, how does Isaac describe Jacob's conduct?
15. How does Esau describe Jacob's conduct?
16. Would verse 37 affirm that a blessing was irrevocable?
11 de 18 11/08/2008 07:31 a.m.

17. From text, is Esau's reaction at this point anger and/or frustration and/or dismay or all?
18. Is Jacob's "ruling" Esau in the blessing to obtain under all circumstances? (verse 40)
19. What does text read in Esau's mind? (verse 41)
20. What did Rivkah hear (verse 22) and does the text indicate from what source?
21. Was Esau's reaction so unpredictable? (verse 42)
22. In verse 45, according to Rivkah, who was responsible for what transpired and whose plan was it?
23. If verse 46 followed chapter 26 verse 35, would the sequence be logical without the blessing
story?
Chapter 28
1. Is there any reference to the "blessing", to Esau's reaction, etc. in verses 1–5 or is it simply the
fear that Jacob, too, may marry Hittites?
2. What is Esau's action when he learns of his parents' aversion to Canaanite wives for their children
– and does the text indicate whether they had told him before?
3. Are verses 12–15 an appearance of the Divine (vide: Noah, Abraham, Sarah, Hagar, Rivkah,
Isaac) or a dream?
4. As a detail, in this narrative of the ladder, are "angels" (God's messengers) winged?
5. In verse 13, is God standing on the ladder or next to Jacob, or both?
6. Do verses 13–14 differ in content from earlier messages to Abraham and Isaac?
7. In verse 15, is the Divine geographically limited (i.e. "wherever you go")?
8. What is "God's house" and what is the "gate of heaven" (verse 17)? And what role does Beth El
play in Jewish history?
9. In verses 20–22, is Jacob's pledge (an acknowledgement of who would be "his God")
unconditional or quid pro quo?
Chapter 29
1. What point(s) does the text wish to make re: Jacob in verses 1–10?
2. How do verses 11–13 compare to the story of Abraham's servant, Rivkah et al?
3. What did Jacob (presumably) tell Lavan (verse 13)?
4. From verses 14–18, the reader learns that Jacob will (a) marry whom and (b) stay with Lavan at
least how many years?
5. From verse 20, what can one learn of the author's view towards affection and time?
6. From verses 21–26, what might be concluded as to (a) poetic justice and (b) Lavan's possible
awareness of Jacob's relationship with Esau and Isaac?
7. In "those days", in addition to having multiple wives, could one marry sisters?
8. In this entire story (after Jacob arrives at Lavan's), has God been mentioned until now (verse 31)
and to what end?
9. What expectation does Leah have as a result of bearing four male children to Jacob – and does
text indicate that it was realized?
10. Who, in each instance, names the child?
Chapter 30
1. How do verses 1–3 echo Abraham, Sarah, and Hagar – and how do they differ?
2. In the narration of births by the handmaidens, is any distinction made as to the ranking of the
children or are they considered peers as descendants of Jacob?
3. What are "mandrakes" in terms of their sexual/erotic arousal connotation and, in the vernacular,
what is the male physiological connotation?
4. In verse 15, what does the sisters' conversation mean/imply?
5. What "exchange" does Rachel propose and assure?
6. In verse 16, why does Leah go out to Jacob? Does she question Rachel's guarantee?
7. Is the hope of Leah (verse 20) realized?
12 de 18 11/08/2008 07:31 a.m.

8. Is any reason given in text for God (now) remembering "Rachel"?

9. Jacob's decision to return "home" (verses 25–34) will follow his "payment" by Lavan. What does
the contract for payment provide?
10. In verses 37–42, what ploys ("genetic engineering") does Jacob employ to add to his share of the
flocks?
11. Would verse 43 suggest that years passed while the "agreement" was unfolding?
Chapter 31
1. According to verse 3, what determines Jacob's returning to Canaan?
2. In verse 3, is "Eheyeh" a verb or a proper noun (another name for Divinity)?
3. Why does Jacob call his wives for "consultation" in the field?
4. In Jacob's dream (verses 10–13), what is the name ascribed to Divinity?
5. What is the thinking of Rachel and Leah in response to Jacob? (verse 14–16)
6. Does Jacob inform Lavan (in any mode) that he is leaving to return home?
7. What reason(s) might Rachel have had for stealing the "household gods"?
8. What does text editorialize (verse 20) as to Jacob's action?
9. What is the communication in verse 24 intended to communicate to the reader?
10. What two complaints does Lavan voice?
11. What is Jacob's response – especially regarding the "gods"?
12. What impression is made on the reader as to the "gods" in verses 34–35?
13. In verse 44, what term is used for Divinity re: Isaac, and why?
14. The conclusion of the "discussion" (verse 44) calls for what resolution of the controversy?
15. As to Lavan, what does he posit as to the terms of the agreement (especially verse 50)?
16. What political arrangement is set forth in verse 52?
17. What confirms Jacob's oath? (verse 33)
Chapter 32
1. Is any detail (purpose) set forth for the meeting with God's messengers?
2. What place name derivative results from this "meeting"?
3. What appears to be Jacob's anticipation of how Esau will receive him?
4. Does Jacob plan to fight, or to salvage what he can?
5. In Jacob's prayer (verses 10–13), what promise does he recall and what does he plead for?
6. Is there any reply to this prayer (at this point)?
7. How does Jacob seek to placate the anticipated reaction of Esau? (verses 14–20)
8. How is Jacob's intent specifically stated in verse 21 – to apologize and/or to placate anger?
9. How to translate Ish ("a man") in verse 25 – and why the "wrestling" and why "until the dawn"?
10. Who, in verse 27, appears victorious?
11. The translation of the new name specifies "contesting with God"; what might it mean?
12. What does the change of name specify, from (literally) "trickster" to "fighter with (for) God"?
13. One might ask "how does this compare (if it can be compared) with Exodus 4:24-26"?
14. What food prohibition does the text derive from this encounter (verse 23) and what is the time
element devolving from the phrase "to this day"?
Chapter 33
1. How does Esau greet Jacob – and why is the verb "va'yishakeyhu" (kissed him) unusually marked
in text?
2. In part 2 of verse 7, what order of approach is reversed – and is it purely textual?
3. What is the pun (and the family history reference) in verse 11, reflected in the word "birkati"?
4. When all is said and done, save for this meeting, is there a reunion? (verses 16–17)
5. When settling in Shekhem what religious act does Jacob perform (verse 20) and what Divine
name is utilized?
13 de 18 11/08/2008 07:31 a.m.

Chapter 34
1. Why might text identify Dinah as "daughter of Leah", but not as daughter of Jacob?
2. What reason is given for Jacob's not acting, following the report of Dinah's encounter with
Shekhem?
3. In verse 7, what is the text's value judgement of Dinah's treatment by Shekhem?
4. Why do Shekhem and Hamor propose to set the matter right?
5. Why does text describe the response of the brothers as "deceit" or "treacherous"?
6. Why does Jacob say nothing – and how does this denote the relationship between brother and
sister in ancient days (vide: Lavan and Rebekah)?
7. Following the adherence of all the male Shekhemites to the "terms", what action is taken by two
of the brothers?
8. Why no mention of the other brothers (maternal of Dinah) in the killing?
9. What is Jacob's reaction – approval or dismay and fear – and why?
10. What is the reply of Simeon and Levi (verse 31) and how is this remembered by Jacob in his
death bed statement (49: 5-7)?
Chapter 35
1. According to verses 1–4, Jacob's departure from Shekhem was a result of _______ ?
2. And, according to verse 5, why is Jacob exempt from attack following the Shekhem killing?
3. Do verses 6–8 appear to parallel verses 1–3?
4. Does verse 10 appear to be aware of the "earlier renaming" of Jacob?
5. What name is used by/for Divinity in verse 11?
6. How do verses 14–15 dovetail with 28:17-19?
7. Why does Jacob (verse 18) change the name given by Rachel to her second child? Who has
named all of the (other) children (see 49:3)?
8. Is there no mourning for Rachel; and no burial in the cave of Makhpeylah? (verses 19–20)
9. Bilhah was Rachel's "handmaiden" and mother of a number of Jacob's children; what explains
Reuben's action and Jacob's inaction and the truncated verse 22 (note 49:4)?
10. In verse 29, why the positing by text of Esau before Jacob and why again, (as with Rachel) no
reference to the cave of Makhpeylah?
Chapter 36
1. The genealogy of Esau in verse 4 mentions Elifaz. Where does this name appear in "later Tanakh
text"?
2. Does the name Reuel appear again in the Humash?
3. In verses 6–7, what reason is given for Esau's relocation?
4. Is verse 10 a repetition of verse 4?
5. What origin is ascribed to Amalek? (verse 12)
6. What chronological question is raised by verse 31?
7. Why would text (at this, or any other point) relate this genealogy (these genealogies) in such
detail – and is there any editorial comment by text explaining why?
8. Will Esau be encountered again by Jacob or his descendants in Bereyshit?
Chapter 37
1. The Jacob (note, not Yisrael) narrative continues with what child – the oldest?
2. According totext (verse 2), was Joseph's reports on those he supervised negative by fact, or
malicious?
3. In verse 3, Joseph is called the "son of old age", but what of Benjamin?
4. What does the "ketonet passim" portend as to inheritance and authority? (verse 3)
14 de 18 11/08/2008 07:31 a.m.

5. In his dream (verse 8 et seq.) is there any "word", as such, from God?
6. As to verse 11, what is meant by "his father remembered/took note/seriously considered" the
dream?
7. Does Shekhem as the site to which Joseph is to go "alert the reader" to expect some "event"?
8. Does text give any hint as to the man Joseph met, as he lost his way? (verse 15)
9. How does text portray Reuben in verses 21–22?
10. Who of the brothers suggested selling Joseph?
11. How do verses 25 and 28 relate to one another? (In the latter, who does the "selling"?)
12. Why is Reuben totally distraught? (verses 29–30)
13. Do the brothers appear much concerned about the impact of their actions on their father (save for
their own exculpation)?
14. Who/what is "missing" (in terms of specific reference) in this narrative – from dream to sale?
15. What does the term "seris" mean – literally?
Chapter 38
1. Why might text now "leave Joseph", and proceed to an entirely other narrative re: Judah?
2. What period of time would (might) have passed in verses 1–6?
3. What is meant by "bad in God's eyes" (verse 7)?
4. What is the intent of a brother marrying his brother's widow (verse 8)?
5. In verses 9–10, is Onan's "transgression" masturbation or refusal to impregnate Tamar – and, if
the latter, is the current term "onanism" a correct usage?
6. Judah has lost two sons – the message?
7. What now becomes of Tamar?
8. What is Tamar's objective as set forth in verses 13–18, and why the "disguise"?
9. What is the apparent function of the request for a "security deposit" - and the not apparent but
real purpose? (verse 18)
10. In verse 21, Judah's friend uses the term "kedeyshah" and not "zonah". What is the difference,
and how does it reflect a sensitivity to the local populace?
11. In verse 24, who determines the fate of Tamar (no legal process?) and why the immediate
maximum severity?
12. What is the result of the exchange in verses 25 –26?
13. One of the twins is named Peretz – and the story ends with the naming. Would the narrative,
then, have any point to make?
Chapter 39
1. How does verse 1 vary from the end of Chapter 27 as to who sold Joseph; does the variance
matter for the narrative?
2. What is the difference between "ish matzliah" (a successful man) and "ish tzdadik"?
3. How does Joseph manage as steward to Potiphar?
4. What, initially, transpires (or does not) between Potiphar's wife and Joseph – and according to
text (verses 8–9), for what reason?
5. In verses 11–18 what complaint does Potiphar's wife voice? What is meant by the Hebrew
"letzahek" (verses 14–17) and see 26:8 for use of this verb at an earlier point? (N.B. Potiphar
was a castrate)
6. Verses 19–20 describe Joseph's punishment. In those days (and later as well), is this normative
for a slave who attempted rape of his master's wife or was that the charge?
7. In what type of prison was Joseph placed – for common prisoners or others?
8. And how does Joseph fare in the "royal prison"? (verses 21–23)
9. In all this time, is there any communication, as such (dream or otherwise), to Joseph from a
"Divine source"? Any word as to Jacob and the family?
Chapter 40
15 de 18 11/08/2008 07:31 a.m.

1. From verses 1–7 would it appear that Joseph's relationship with the two royal stewards was that
of a menial or _______?
2. In verse 8, what is implied by "God knows the meaning of dreams – tell me what you dreamt"?
3. Having positively interpreted the wine steward's dream, what is Joseph's request and is there any
reply? (verses 13 – 15)
4. And, verses 20 – 23 leave the reader with what conclusion as to Joseph's "future"?
Chapter 41
1. What factor leads to Joseph being called to Pharaoh – and how does it press home the one
element which is crucial in the Joseph narrative (from fraternal hatred to potential freedom to
actual freedom) which started his father's history at Beth El?
2. How does verse 16 "depart somewhat" from Joseph's reply to the stewards in 40:8?
3. In verses 33–36, Joseph moves from interpreter to ______ ?
4. And, as to Pharaoh's response (appointing a Habiru (Ivri) slave as his "Prime Minister"), no
reaction from his court. What implication as to Pharaoh's total authority?
5. According to verse 46, Joseph is 30 at this time. How would this chronology relate to the (prior)
Judah narrative?
6. Joseph is now in a position of power, married - two children. Any message (in any mode) to his
father; any reference to his thinking of his father?
Chapter 42
1. Would verse 6 be self-evident, or is it a "fulfillment" of that original dream?
2. Why Joseph's severity with his brothers – revenge? justice? other?
3. What moral lesson is explicated in the brothers' dialogue (verses 21–22) – or is this a hint by the
author of some other plot unfolding?
4. In verse 24, why Simeon; why not the oldest, Rueben – or does verse 22 explain?
5. In verse 36, Jacob's plaint reflects on what self-evaluation of his life?
6. What is Rueben's offer - that his two sons, Jacob's grandchildren, be killed if Jacob's son,
Benjamin, is not safely returned from the second trip to Egypt?
7. In sum, what is the impact of Joseph's demand on his family – especially his father; might Joseph
have expected otherwise?
Chapter 43
1. In the previous chapter, the name Jacob is used; in this chapter Yisrael. Why the change?
2. Why would Judah's offer (verses 8–10) be accepted when Rueben's was not?
3. In verse 18, what title for Divinity is employed, not having surfaced for some time?
4. Prior to verse 27, has the narrative hinted/explicated any interest by Joseph as to his father?
5. Any reason given (verse 32) for the abhorrence by the Egyptians for "eating with the Habiru"?
6. In verse 33, the astonishment is noted and, yet, why is nothing more said?
7. Aside from all other (moral, theological, historical) considerations, does the "Joseph Novella" hold
the reader's (originally the auditor's) full attention?
Chapter 44
1. Joseph "repeats" the return payment action – adding the "special goblet"; why?
2. Does verse 9 recall the Jacob-Lavan-Rachel incident: "stealing the household gods"?
3. How does verse 10 change the brothers' ripost in verse 9?
4. Why Judah and his brothers (verse 14); why not the "brothers" or "Rueben and the brothers"?
5. In verse 16, is Judah talking of the current "situation" or "God has noted our transgression"
referring to some other situation?
16 de 18 11/08/2008 07:31 a.m.

6. Verse 17 ends the scene with what expectation?

7. Where are Rueben, Simeon, Levi – in this "ascending crisis"?
8. In his "statement" Judah refers twice to his brother mourned by Jacob – verse 20 and verse 28 –
with what difference?
9. In verse 34 what is Judah's concluding refrain; worry about himself? Benjamin? Or ___?
Chapter 45
1. How does Joseph's question in verse 3 mesh with the previous text – especially Judah's
statement?
2. To what "ultimate determinant" does Joseph describe events in his life?
3. Is the revelation and reunion what the text has led the readers to expect?
4. And, what is the reaction of Pharaoh (note especially verse 20)?
5. In verse 24, what Joseph's admonition echo?
6. To verse 27, Jacob is the name which is set down; in verse 28 et seq. it is Yisrael – any apparent
reason?
Chapter 46
1. In God's message, what two assurances are given?
2. In verses 6–27, the genealogy set forth lists 70 and is meant to emphasize that all, some, many
of the Jacob line went to Egypt?
3. In verse 30 (as in 45:28), what does Jacob expect as to his future?
4. Aside from being Habiru, what other occupational "problem" must be overcome by the migrants –
and how will living in Goshen partly solve it?
Chapter 47
1. In verse 4, it is made clear that the migrants were (a) to settle permanently or (b) to remain
until the famine and its impact are over?
2. In verses 7–10, how does Jacob describe his life – and how does this compare to the description
of Abraham's and Isaac's lives. If different, why might that be?
3. Is the land of Raamses the same as the land of Goshen? (verse 11)
4. How do verses 13 and following account for the economic control in Egypt by the royal family?
5. Which group in Egypt retains (comparative) economic independence? (verse 22)
6. Verse 27 ends the chapter on what note?
7. Save for the message (vision) at night in chapter 46, has God communicated at any point in the
entire Joseph story – and has God ever communicated with Joseph himself?
8. What is Jacob's final request of Joseph?
9. Is the word "mitah" (verse 31) possibly to be pointed in text as "mateh" – i.e. holding his staff as
clan head for an "official pronouncement" – rather than "bowing on the head of the bed"?
Chapter 48
1. Once again Yisrael, in the conclusion of Chapter 47, and Jacob in 48 – any ascertainable reason
(and see the name of Divinity, as well, in verse 3)?
2. How does verse 4 establish tribal titles for Joseph's sons but not forJoseph?
3. Why the refrain in verse 6 – or is this writer's art in portraying the thoughts of an old, ill man
which may rapidly move from one gestalt to another?
4. How does verse 8 relate to the prior narrative and why the change in name to Yisrael?
5. What is the root of "pilalti" (verse 11) and how does it relate to "tefillah"?
6. Why would the two sons be between Jacob's knees; what would that symbolize (verse 12)?
7. How does Yisrael's placing his hands reflect his own experience (verse 14)?
17 de 18 11/08/2008 07:31 a.m.

8. Although verses 15 and 16 speak of "he blessed Joseph", actually who was blessed?
9. How would one characterize Joseph's physical act and oral admonition to his father in verses
17–18?
10. And how does verse 19, again, reflect Jacob's own life?
11. Verse 20 is part of what Shabbat tradition?
12. As to Joseph, what is Jacob's last word – and to what does he refer?
Chapter 49
1. Does the opening sentence indicate a "blessing" or a prediction?
2. What of Reuben's life does Jacob recall and what does he predict?
3. In verse 4 is "mishkevei avikha" singular or plural?
4. What of Simeon and Levi's life is recalled - and what is to become of them (verses 6 – 7)?
5. In verse 8, Judah is described as the leader, but in verse 9 what is meant by "you went up from
the tearing apart of my son"? Is this a reference to the Joseph/pit/sale story? (Other translations
vary – mentioning that "from tearing prey you arose, my son".)
6. And in verse 10, is this a reflection on Judah and Shelah (vide: the Tamar story)?
7. Who are the "sons" in verse 11 and does this relate to Tamar again?
8. Are twins referred to in verse 12 (note play on the word "shina'yim")?
9. If the prior passages refer to history (Rueben, Simeon, Levi) – does this constitute a prediction
(especially as some interpret verse 16)?
10. Does the text re: Zebulun and Isaacher relate in any way to their being herders/shepherds?
11. Why the text in verse 18 following the description of Dan in the previous verse?
12. Verse 22 through 26 deal with Joseph. Is there a specific blessing (see verse 25) and in verse 26
how is Joseph designated in terms of all of the tribes (brothers)?
13. In the summary verse 28, the foregoing is described as "berakhot" – blessings. Do they so read?
14. In verse 31, who is not included?
15. The text notes that (33) "when Jacob finished instructing his children he died". Aside from the
historical reference – any message?
Chapter 50
1. Does Joseph delay (save for the embalming procedure) in providing for the burial of his father –
and how does text describe the honor afforded Jacob?
2. Why would a threshing floor site (verse 10) be selected for the "hesped"?
3. What would verse 15 indicate as to the persistence of guilt/fear?
4. Where does text reflect the brothers' "message" quoting Jacob? (verse 17)
5. What is Joseph's final instruction to his brothers – is it totally reassuring?
6. And what is his final request (verse 25), wedded to what prediction?
7. Although Joseph is the youngest of the brothers (except for Benjamin), he is the first to die. Any
message?
8. Has anyone been designated by text to be the successor to Jacob in terms of communication from
Divinity and continuing the line directly from Abraham-Isaac-Jacob?
9. Is there any inkling, as Bereyshit ends, as to what is to follow?
18 de 18 11/08/2008 07:31 a.m.

http://www.uscj.org/cgi-bin/print.pl?Exodus6497.html
Perek Yomi - Exodus

Chapter 1
1. The name of the second book of the Torah is Shmot; the secular title is Exodus – what would justify
either?
2. A third title for the volume is Sefer Habrit, that is "The Book of the Covenant". What, then, would one
expect from this title?
3. As one reads through this chapter the question should be asked: there are things being done to the
Jewish people; is there any action on the part of the people itself?
4. Is there any evident reason for the repetition of the members of the Jacob family in the early verses of
this chapter?
5. In verse 7 reference is made to the increase in the numbers of "B'nai Yisrael;" is the reference to a
"family" or to a people/nation?
6. In verse 8 does the text state that "he did not know his history" or that the role of Joseph was
inconsequential as far as he was concerned?
7. And, in verse 9, note the reference to "am B'nai Yisrael" which would affirm that the group was
regarded as ____________?
8. What is the expressed fear of the Egyptian king?
9. In these passages is the king ever referred to as Pharaoh (save for verse 11)?
10. Is there indication to which leader/leaders the Egyptian measures were communicated - or do B'nai
Yisrael appear to be leaderless?
11. In verse 15 another "measure" is suggested by the Egyptian king (note, again, not referred to as
Pharaoh) – speaking to the "Habiru (Ivri) midwives – and are these midwives for the Habiru or
themselves members of the group – and would two be adequate for a very substantial population (see
verse 19)?
12. Is there any reaction from the Israelites to this genocidal measure?
13. How is the measure totally thwarted?
14. In verse 19 does "ha'yot" mean that they are "animal like" or that they are "lively"; but in any event
that the midwives are not needed?
15. Other than the reference to Divinity in verse 20 where is God in this narrative?
16. And, once again, who and what are the leaders of the Israelites (or are there such)?
17. What additional measure does Pharaoh (note, not referred to here as the King of Egypt) mandate?
18. Does text (verse 22) indicate if it is to be "every Habiru child" or "every child" – or should one assume
that the absence of the adjective does not matter and that the intent is for every Habiru child?
19. What might be expected as a reaction to the command that every male child is to be thrown into the
Nile; is there rebellion, resistance – any reaction recorded?
20. Through the book of Bereyshit it was reasonably clear as to who the leader of the emerging Jewish
people was; is there any indication of any leader, in any mode, in this chapter?
Chapter 2
1. Is there any identification of the man and the woman who are married?
2. Would verse 2 indicate that the first child born to this union is referred to in this verse (in which case
there would be no older brother or sister)?
3. And, what if she had not found him "tov" – what would she have done then?
4. In connection with the ark (teyvah) is there an earlier reference in the bible to a teyvah with a
somewhat similar role and, if so, where?
1 de 21 11/08/2008 07:32 a.m.

5. Reference is made in verse 4 to a "sister" but if the child in the basket was the first born how explain
the sister – unless one were to assume that female progeny "did not count" (which seems hardly likely)?
6. Is the description of the Egyptian princess one of an autocratic ruler or one who was sympathetic and
kindly (verse 6)?
7. The reference is to "Ivrim" – why not to B'nai Yisrael?
8. How is the child returned to its mother for weaning?
9. In verse 10 the Egyptian princess evidently is versed in the Hebrew language in terms of the "naming";
does the name mean one who was taken out or one who will take out?
10. Up to this point in the narrative has there been any role of significance by any male?
11. In terms of saving measures, it has uniformly been the female who has played a role of significance (the
midwives; the mother of Moses – there is no reference to a father role; the sister – not yet named; and
the Egyptian princess also not named); where are the men?
12. Or, is the text seeking to make a point of consequence?
13. Why does Moses kill the Egyptian?
14. When two Ivrim are fighting does Moses take the same action where the aggressor is concerned or
some other action?
15. What is the reaction of one of the Ivrim – and what does Moses mean when he says that "indeed, the
matter is now known?"
16. Save for the fact that Moses needs to flee is there any consequence to individual, subjective action to
change a system which is oppressive?
17. Does text indicate how Moses saved the daughters of the Midiante priest (verse 17)?
18. As a result of this meeting what turn is taken in the life of Moses?
19. Does the text indicate the location of Midian?
20. What name is given here to the Midianite priest?
21. In the meantime (according to verses 23 – 25) what is happening to the Israelites in Egypt?
22. Are they complaining about children being thrown into the river? What is the nature of their complaint
– and is there any reference whatsoever to the genocidal measure?
23. What is meant in verse 24 that God remembered; how does this term apply itself to Divinity?
24. In verse 25 the word "va'yeyda" is translated ("and God knew"), but with a different vowelization and
the same consonants the word could mean "God made Itself known"; which would seem to be more
pertinent?*
*In reference to Divinity the masculine or feminine pronoun is avoided since gender cannot be ascribed to the
Divine; the impersonal pronoun "It" may seem precisely that, impersonal, but it does not ascribe "sexuality"
to the Divine as the pronoun him/his/he/she/her/hers.
Chapter 2
1. Does text indicate how long Moses had been serving as a shepherd for his father-in-law?
2. Does text indicate why the name of his father-in-law is now rendered as Jethro instead of Reuel?
3. Is it assumed that the reader will know where "Har HaElohim" was (in Horeb not in Sinai) and what the
nature of this mount was?
4. Is there any introduction whatsoever or preparation for the appearance of a "messenger (angel) of God"
to Moses?
5. In verse 2 reference is made not to "a bush" but "the bush"; would there be any significance in the
definite article as representing an established tradition?
6. Insofar as the bush itself was concerned it was burning and not consumed, and this led Moses to
express what observation?
7. Verse 4 notes that "God saw that he turned to look" and then called to him; what if he had not turned to
look? What characteristic was evidenced by the "turning to look" which led to "God speaking?"
2 de 21 11/08/2008 07:32 a.m.

8. What is the (a) test of leadership – the courage to explore the new?
9. Does Moses "pass the test" – does he flee or does he "turn to inquire?"
10. From the time of Jacob's death and through the early part of Shmot (a period of some hundreds of
years) has God reached out to man?
11. Is God's "silence", then, now ended?
12. Is Moses, accordingly, the "continuum" of the Patriarchs?
13. And is Moses to "take out" only or to "bring to" and to what – "lifestyle" and/or "living place?"
14. Does leadership (as per this vignette) "accept assignment without close questioning and inquiry?"
15. Is the inquiry as to the "sending authority" answered?
16. But – who/what is "Eheyeh"; I will be – i.e.: "I represent the future, change, etc." or?
17. And, is there another (a second) answer of identification of the sending authority and, if yes, why?
18. Is the "second" name a "function" of the first (having common grammatical roots) or is it "other?"
19. Which of the answers to the Name inquiry has come to be the answer as to "God's name?"
Chapter 4
1. Why does Moses press for more reassurance? (verses 1 – 9)
2. What is the nature of thereassurance – ideological argument or modes "practical and meaningful to
Amkha" (the average person)?
3. Will the masses be convinced by "theory" or "visible arguments?"
4. Having had all his requests "fulfilled" what flaw (if such it be) does Moses evidence (verses 10 – 13)
when one would expect quite other at the "end" of the dialogue with Divinity?
5. Does God "understand" the cry of loneliness of the (potential) recently selected leader? (verses 14 –
17)
6. A surrogate is not provided but an "extension" is – and with what role?
7. How is Aaron described – with what (single) talent?
8. Should one put aside consideration of family and general thoughtfulness, subsumed by a mission
non-pareil; what does text imply or explicate in verse 18?
9. What happened on the way to "the inn", and is a reason given?
10. Can God try to do something and not succeed?
11. Again, who is the savior of Moses – a man or a woman?
12. What is a "bridegroom of blood?"
13. All else aside, what does this vignette communicate re: the importance of circumcision as a sign of the
Brit (covenant)?
14. Does this incident have any impact on Moses' mission; is it referred to ever again?Do the people believe
Moses – and, if yes, why so readily? (verses 29 – 31)
Chapter 5
1. Is there any purpose in attempting to reason with tyranny?
2. In addition to the unreasonableness of tyranny, there is also the characteristic of vindictiveness – and
how is this realized in the current narrative?
3. What kind of slavery is it when some of the slaves can talk directly to the tyrant?
4. In this type of slavery is there is a conflict/relationship between economic levels (master and servant)
or, rather, between peoples, the one ruling and the other ruled; or both?
5. Does Moses seem to understand that freedom does not result from polite request of the subjugator and
that other measures are necessary?
6. Is Moses' "failure" leading him to give up?
7. At this juncture, does Moses appear to understand that a revolution is not a rebellion – but that it takes
time and somewhat stern measures?
3 de 21 11/08/2008 07:32 a.m.

8. Does Moses' questioning imply a "lack of respect" or does it indicate that one need not be fearful to ask
"Why? What is happening?"
Chapter 6
1. How do verses 1 – 2 relate to verse 3 et seq., especially (but not limited to) the name of God?
2. Is there is a specific place set down where this revelation takes place?
3. How does chapter 6 differ (if it does) from the earlier Burning Bush vignette (chapters 3 – 4)?
4. In verse 3 is it clear that the text asserts "my name YHWH I did not tell them (they did not know it) -
they knew me as Eyl Shaddai?"
5. But, name to the contrary notwithstanding, what does verse 4 affirm?
6. In verse 5 what is meant by "I remember" – does God forget or is this an (another) instance of text
using descriptives amenable to human understanding, rather than precise theological terminology as to
Divine attributes?
7. Who (as per verb constructs) will take out, save, redeem, take as a people, etc.; Moses or Divinity
Itself?
8. Does the new name for Divinity explicate (imply) a new role – i.e., the promisser and Covenant-maker
is also savior?
9. Does a "new name" mean "new things" are to happen?
10. Why, and how, is the reaction in verse 9 quite other than in chapter 4: 29-31?
11. Therefore, if they will not respond - who is next?
12. Is Moses agreeable to the "next step?"
13. Does verse 13 appear to be in place in the narrative?
14. Would (might) the genealogy in verses 14 – 27 be a pertinent intrusion in the flow of the narrative or is
it pertinent?
15. What does verse 20 add to our knowledge of Moses' family not known before? (Is this the same as what
is set down in chapter 2, verses 1 – 3 as to siblings?
16. What do verses 29 – 30 add to the narrative?
Chapter 7
1. What does "Elohim" mean in the context of verse 1?
2. And, what does "your Navi" mean in this sentence?
3. How does "hardening Pharaoh's heart" (verse 3) relate to the notion that the human has "free will" in
decision making; does this posit pre-destination rather than free choice?
4. Do verses 4 – 5 serve as explaining the "reason" for the "hardening?"
5. In verse 8 what new "signs" are provided to "impress" Pharaoh as to the power of Moses and Aaron?
6. In verse 13, does text indicate "God strengthening" or Pharaoh himself – and are the words "aksheh"
(verse 3) and "va'yehezak" quite the same, basically?
7. Pharaoh's daughter goes to the Nile in the morning and as does Pharaoh – is there some custom here
(other than simple lavation)?
8. Why "God of the Habiru"; why not God of (B'nai) Yisrael? (verse 16)
9. How do verses 17 – 18 and 19 – 21 relate to one another – repetition for emphasis or …?
10. And, what water did the Ivrim drink?
11. Was the phenomenon replicatable (verse 22)?
12. Does text read that Moses did what verse 26 states?
Chapter 8
4 de 21 11/08/2008 07:32 a.m.

1. Is this "phenomenon" replicatable?

2. But, can the magicians remove the infestation?
3. In verse 9 what does "and God did what Moshe asked" imply/explicate?
4. How is the affliction of kinim different in "introduction," etc.?
5. What is the thrust of the phrase "this is Elohim's finger" – and why is the phrase "Elohim" and not
YHWH (which term is generic for Divinity)?
6. What is "new" in the affliction sequence in verses 18 – 19?
7. Is Pharaoh, then, agreeable (now) to having the Habiru worship "their God", in their way or …?
8. What, in the worship pattern of the Habiru, would be an utter revulsion to the Egyptians?
9. In verse 28 "hardening the heart of Pharaoh" is attributed to _______?
Chapter 9
1. How does verse 4 serve as precursor to the Passover "punishment?"
2. How does verse 6 parallel chapter 8, verses 18-19?
3. How do verses 13 – 18 serve as a "final clear warning" to Pharaoh?
4. What is "new" in verse 26?
5. What is the relationship between 34 and 35 – are they quite identical in the key verb construct of
"denial?"
Chapter 10
1. The cause (source) of the punitive incidents is the tyrant – or his people – or both?
2. Is the purpose to affirm Divine superiority – Pharaoh is also regarded as a God – and/or that injustice,
however powerful its source, will inevitably result in the reflexive (retribution)?
3. Has the principle of reciprocity for injustice (i.e. punishment, not revenge) been mingled with mercy –
namely, to date in the text, inconvenience and bodily harm but not destruction/death?
4. Are the rank and file Ivrim involved in the process of redressing injustice - or are they
witnesses/onlookers?
5. Does the process of intensified, graded punishment which draws short of the ultimate (death), succeed?
6. Is the tyrant less a tyrant or simply more wary, more worried but persisting in adamance?
7. And how has Moses "evolved" in his leadership?
8. How does the event of locusts ("the flying death") and darkness (as in Sheol, the underworld) impact on
Pharaoh's counselors (verse 7) and serve as precursors to the ultimate?
9. But, as to Pharaoh, the response (verse 9 – 11) is …?
10. How does verse 20 affirm an earlier expectation as to Pharaoh's fate?
11. In the final "interview" of Pharaoh and Moses how have their respective roles changed (verses 24 –
29)?
Chapter 11
1. What are the consequences for those who practice genocide?
2. When human beings cannot stop massive injustice, who/what will intervene (note "Eyl nekamot
hofiah")? (See Psalm 94)
3. Was the punishment of the Egyptians equal to the crime (i.e. the killing of the first born compared to
the killing of all male Hebrew infants upon birth and/or being cast into the Nile)?
4. Does the text specifically state "God killed the firstborn" – and/or does it so imply?
5. Why is the word "vemeyt" ("will die") used by text and not "veharagti" – "I will kill?"
6. Why are the firstborn females excluded?
5 de 21 11/08/2008 07:32 a.m.

7. Why is the word "tzaakah" (a shout of privation) used and not "zeakah" (a cry of ultimate pain asking
for relief) – see chapter 2 verse 23?
8. Was this punishment "just?"
9. Why is there no reply from B'nai Yisrael when Moses tells them what will happen?
Chapter 12
1. How does this chapter accentuate the concept that "the past is important?"
2. Does one "relive the past" or is one taught to do that which will recall it?
3. Why is this month called "the first of the months for you?"
4. Why is a male animal to be selected?
5. What does the blood on the door post, threshold, lintel symbolize?
6. Is there an explanation for eating "matzot u'merorim?"
7. How does verse 12 compare to verse 7?
8. How does verse 14 emphasize that memory alone is insufficient?
9. Does the Torah have a religious pun in mind in verse 17? (matzot and ______)
10. What is the relationship between Passover and the seven days of eating matzot?
11. Is the description of celebrating/commemorating the event the way in which it is always to be done?
12. Is there any other way of recalling these events?
13. How does text stress the importance of explaining "religious matters and tradition" to children?
14. And what specific definition is to be given to them for the word Pesah?
15. Why is the explanation so brief; is a pedagogic principle implied?
16. Did the Ivrim "leave" or were they "chased out?"
17. Does Pharaoh negotiate any terms at this point?
18. Why is there no answer to Pharaoh by Moses?
19. Were the Israelites in any way prepared to leave?
20. What does this teach as to the "origin" of matzah – bread of affliction, or a bread of haste?
21. Is there any description of how the Ivrim felt – comparable to the description of the Egyptians' feelings
that night?
22. Did only B'nai Yisrael leave?
23. Are the Ivrim "Tzivot Adonai" - and, if so, why this title (verse 41)?
24. Verse 42 speaks of "their being taken out" – what explains the correctness of this phrase?
25. Why, in verses 37 – 42 is the word Ivrim not used?
26. Can tyranny be overcome and, in this narrative, if it was, with what help?
27. Will tyrants respond to moral suasion or only to "action?"
28. The departure is not "quite relaxed"; is escape from slavery, even if inconvenient and most difficult,
ever to be rejected?
29. In this narration, is there any attempt to conceal the origin of the "slave people, a most undignified"
history and its emergence as a free group?
Chapter 13
1. Upon departing who (actually) is the pathfinder?
2. Instead of a circuitous route, why would God not treat the "Plishtim" as the Egyptians?
3. Why the phrase "when they see battle"; why not "when they fight?"
4. What route, then, do B'nai Yisrael follow?
5. Is it incumbent upon the leader to fulfill a promise made not by him and many decades ago – however
difficult the fulfillment? (verses 19)
6. Did B'nai Yisrael have any inkling in advance of the two "guiding signs" which would lead them?
7. Are these signs intended, in addition to leading, to quiet two major fears: i.e. darkness and
6 de 21 11/08/2008 07:32 a.m.

directionality?
8. Does this chapter (seem to) convey the thesis that freedom from bondage does not have, as a
concomitant, that slaves immediately act as free men (i.e. taking people out of slavery still requires
taking slavery out of the people and that takes time)?
9. Is the objective of leaving Egypt only to "get out" or is it a condition precedent to the actual purpose –
to go to?
10. In essence, who is the leader of B'nai Yisrael – Moses? Aaron? or …?
11. The actual departure was not planned; is the unexpected and the rushed and the disorganized always
"problematical" or, on occasion, justified by circumstance?
Chapter 14
1. What was "Baal Tz'fon?"
2. Why were B'nai Yisrael to encamp precisely opposite Baal Tz'fon?
3. Why is there no cautionary not to "worship" Baal Tz'fon?
4. Why is Mosheh (seemingly) quite unconcerned about this location (and the possible temptation to
emulate idol worship)?
5. Is the presence of paganism and idolatry everywhere?
6. Do pagan symbols have any "power?"
7. Is this particular location a "test" for the Israelites?
8. Based upon verses 5 – 6 and 9 – 14, does tyranny ever learn a lesson from past defeats?
9. What does the text indicate as to slave mentality, its volatility and insecurity?
10. Having gone through remarkable experiences in Egypt, does text indicate that danger erases the most
vivid memory of protection, evenif immediate?
11. And does the text indicate that the majority, if not moved, will rationalize/accept any and all
circumstances of privation over immediate danger?
12. What is the point of view of text as to revolutions – are they made, in the last analysis, by the mass or
by a dedicated minority?
13. And, what is the text's attitude as to the informed leader; can even he be misled as to what is expected,
minimally, of free people?
14. Has the expectation of God's help become a conditioned reflex and, if conditioned, is the point of view
of Torah that, once free, the people must become (in major measure) self-reliant?
15. Why, in verse 10, is the word not "zeakah" (va'yizaku) instead of "tzeakah" (va'yitzaku)?"
16. What do verses 11 and 12 indicate as to "behind the scenes" discussions between Mosheh and B'nai
Yisrael while yet in Egypt and not specifically set down in earlier text?
17. Do B'nai Yisrael accept the slogan "give me liberty or give me death?"
18. How is it that Mosheh does not "argue" with the people?
19. Instead, how does he seek to reassure them?
20. But, in this reassurance, is he "quoting" what God told him or is his answer "his own idea?"
21. What does he ask the people to do – if anything?
22. In verse 13 does the word "hityatzvu" (stand and look) hint at the proper mood for the people?
23. In verse 14 does Mosheh mean "be calm" or "be quiet" – and, of course, what is the difference?
24. Where, in all of this, is Aaron?
25. Is reliance on miracles the Jewish thing to do?
26. Indeed, what is a miracle?
27. In the sequence of the "Reed Sea" events, is there is a refrain of poetic justice for the Egyptians?
28. How does this text deal with the Jewish attitude towards destruction of enemies?
29. Why did the Torah not quote God as saying the very same thing as in verse 15 when B'nai Yisrael were
in Egypt?
30. How does the Torah teach Mosheh about what is expected of the people themselves?
7 de 21 11/08/2008 07:32 a.m.

31. Does verse 21 describe a miracle? If so – what made it such?

32. Is verse 22 poetry or literalism – or both?
33. How do verses 27 – 28 bring to mind water and B'nai Yisrael in Egypt? (How did the Egyptians try, in
one way, to eliminate B'nai Yisrael or their growth?)
34. Were the Egyptians forced into the Reed Sea – or did they go of their own volition?
35. Why did the Egyptians pursue B'nai Yisrael?
36. How does the Torah remember what happened; who is the doer at the sea?
37. Is there any description of joy or satisfaction on the part of B'nai Yisrael when the Egyptians are
drowned?
38. What does it mean "to believe in God and Moses?"
39. If tyranny will not be educated but will be eradicated, and if eradicated is anything expected of the
oppressed?
For the reader who may wonder at certain anthropomorphisms and other elements of the Song at the Sea of
Reeds, the free translation at the end of this page might be of some interest.
Chapter 15
1. Why, of all of the "unusual events" (usually referred to as "miracles"), is the only "song of praise and/or
victory" for the event at the Reed Sea – no reference whatsoever to any response from either Moses or
Aaron or, for that matter, the Israelites in connection with what had happened in Egypt itself or on the
night of Passover?
2. Is the basic description of Divinity in this "song" as a "warrior," and/or as a redeemer and/or as one
who avenges injustice when human means cannot do so?
3. Does this particular song represent joy, but without blood loss?
4. Is Aaron one of those who is recorded as having "offered praise" and/or is he embraced in "B'nai
Yisrael?"
5. In the second (much more brief) song led by Miriam, does this reflect that women, who were the
"savers" pre Mosheh still have a role to play?
6. And, does this passage indicate that celebration and praise are to be led by the informed?
7. Further, what would this imply as to the attitude towards dancing and instrumental music as a mode of
offering of praise?
8. Why is Miriam referred to as "sister of Aaron" and not sister of Moses?
9. And, is there any explanation afforded as to why she is called "Haneviah" (the prophetess)?
10. Who is the "hero" of Az Yashir?
11. Is there any note of vengeance in this particular song?
12. Does Miriam ask permission of Moses in order to lead the women in song and dance?
13. In verses 20 – 26 does the text imply that joy can be short-lived and does not compensate for adversity?
14. And, does this passage indicate that the slave mentality of reliance remains persistent?
15. The instruction to appropriate conduct evidently begins early, and does text indicate that it is not
necessary to have "optimum circumstances" for such instruction?
16. Does text indicate that the motivation to encourage people to assume a life style begins with the
promise of personal satisfaction?
17. And, does this passage emphasize the Torah notion that God's "caring" is constant?
18. Is a "midbar" a desert or a wilderness?
19. Does Mosheh seem to know the best route?
20. How is the plaint of B'nai Yisrael different in tone now from the plaint pre-Yam Suf?
21. What is left out of their complaint now?
22. Who was given rules and regulations?
23. Who was the speaker in verse 26?
8 de 21 11/08/2008 07:32 a.m.

24. Does "mahalah" mean sickness here or a "sick society" and does "rofekha" mean only (especially)
medical care?
25. Could Marah hint at a meaning other than bitter (i.e. – horaah – instruction)?
Chapter 16
1. Why would this chapter seem to indicate that this is another attestation that freedom is not "from" but
"for?"
2. And, does this chapter indicate that "memory is very selective?"
3. Does the Torah appear to indicate that present problems always make past problems, however massive
they were, seem inconsequential?
4. The Torah appears to give the Israelites every chance to be loyal – i.e. if they are hungry they probably
cannot think straight or, testing must give the one tested every opportunity to respond correctly?
5. And, does the text imply that the "unusual events" are not intended to establish God's reputation but,
basically to solve practical problems which might not be solved in other ways?
6. Does the hinting at a "new day" refer to the Shabbat and does this seem to incipient "the doctrine of
free choice?"
7. Why do the Israelites complain – what did they need?
8. How do they describe their recent life in Egypt?
9. Is there any indication that some of the Habiru disagreed with the description?
10. Why in verse 4 is the "food from above" connected with testing?
11. How is the word "beTorati" to be understood; is Torah here used as a book?
12. Why does the Torah not say that B'nai Yisrael would be forced to do the right thing? Why should there
be a question?
13. Why twice as much on the sixth day?
14. Does this narration indicate thatcommunity life posits equitable distribution; is greed, then, non-Jewish
from the very outset of our history?
15. Does the Torah clearly state that good advice will not necessarily mean that the people will be
obedient?
16. And, where Mosheh is concerned, does this narrative attest to the fact that he is a leader but not a
demi-god (he is human and can become angry)?
17. How does this narrative explain/introduce the Shabbat idea?
18. And how does this narrative introduce the idea of "kadosh" as unique/different?
19. Is there a problem in trying to teach too much, too soon (the Shabbat, kadosh, confidence) without
attendant detail?
20. Does the mun have any "special powers" when eaten?
21. What is mun supposed to do?
22. Do the strong get more, the weak less?
23. What two actions show that the Israelites still think that freedom means doing what you want instead of
what is right?
24. Is there any punishment for disobeying? (If no – why not?)
25. How does verse 29 show that Shabbat is not meant to be a day of "doing without?"
26. But, does the Torah tell (here) what you do do on Shabbat?
Chapter 17
1. Are those who have been shown, and taught, to be addressed differently from those who are totally
ignorant?
2. Is this chapter recalling another "test of the freed men" and another response?
3. Does the Torah affirm that the less one does for oneself the more one expects to have done for
9 de 21 11/08/2008 07:32 a.m.

him/her?"
4. Are old arguments repeated here?
5. Does this narration indicate "God's patience" as compared to man's patience?
6. What is the purpose of the anthropomorphic references in text?
7. Do B'nai Yisrael ask or do they complain/criticize?
8. Does Mosheh agree with the complainers this time?
9. Is the lot of the leader easy – based on this vignette?
10. Does Torah tell of anything that B'nai Yisrael did themselves, in order to solve their problem?
11. What is Mosheh instructed to do?
12. From whence does the water flow?
13. Why are two words used to describe what happened – " riv" and "nasotam" – and who are the objects
of the verbs?
14. What would answer the question B'nai Yisrael asked (in verse 7) to their satisfaction? What do they
seem to think is proof that God is at hand?
15. Where are Aaron and Miriam?
16. Who named the place?
17. Does freedom require constant vigilance?
18. Does enmity need a reason?
19. What does the Torah specifically indicate as to freed men and their need to defend themselves?
20. If one is to fight well, does one need a purpose and moral support?
21. In this narration do the Israelites prove that they can accept serious responsibility?
22. Why did Amalek attack B'nai Yisrael?
23. Why does Mosheh himself not lead them into battle?
24. What is the meaning of the name Yehoshua?
25. Who does the fighting – everyone (all the warriors or some)?
26. Why, according to text, does the battle see-saw?
27. Why are Mosheh's hands heavy?
28. What message(s) does Torah give in verse 12?
29. Why is there no victory celebration?
30. In what way(s) are the Habiru very different in their conduct in this story as compared with the prior
four incidents? Does their conduct, now, show a readiness for more responsibility which their earlier
conduct did not?
Chapter 18
1. Where or what is Har HaElohim?
2. Why are B'nai Yisrael at this Har?
3. When was Mosheh last at this location?
4. Why did not Mosheh's family rejoin him sooner?
5. Why does Mosheh "go out" to greet his father-in-law?
6. What does the phrase "ish lereyehu" imply as to the relationship between Mosheh and Yitro?
7. In Mosheh's review of what had happened in Egypt who is "the hero?"
8. How does a "priest of Midian" react to Israel's God?
9. What does "va'yihad" mean?
10. Does Yitro (seem to) "convert?"
11. Why is Mosheh absent (is he?) at the "meal before God?"
12. What is a meal before God?
13. Where are Tzipporah and the children while this is transpiring?
14. What comes first – "the greater family" or the leader's own family?
15. Does this chapter indicate that age warrants veneration?
10 de 21 11/08/2008 07:32 a.m.

16. Do true leaders seem pleased with, or jealous of, one another's success?
17. For the average person what is (are) the most convincing arguments for belief – events or theoretical
postulates?
18. What does it mean "lidrosh Elohim?"
19. How does Mosheh spend his "average" day?
20. What are "Torot"?
21. What is Yitro's reaction to Mosheh's daily schedule?
22. Is Yitro subtle and indirect or critical and pointed in commenting on Moshe's schedule?
23. Who is giving direction to whom in this narrative?
24. What judicial system does Yitro propose?
25. What are the characteristics of the leaders proposed?
26. What role does Moses play in this system?
27. What is "a small matter;" a "big matter?"
28. Does Moses accept Yitro's instruction?
29. Does Mosheh then ask for more advice?
30. Why does Mosheh send Yitro away?
31. Had laws been given to B'nai Yisrael on the basis of which judges should determine a particular case?
32. Why did many of the commentators think that this particular section was misplaced?
33. Would this chapter indicate that experience should be given careful attention when it recommends?
34. Does the "right religion" mean that one cannot learn from others in non-religious matters?
35. Does this chapter indicate that ultimate responsibility cannot be shared but intermediate authority can?
36. Is the concentration of power detrimental to the socio-political structure according to this narrative?
37. Does perpetual accessibility destroy leadership capacity?
38. Is the text indicating that "you do not have to do everything yourself" – there are others?
39. Is the criterion for selecting judges birth, blood line, strength, status or moral reliability?
40. Good advice may be taken but can the "good advisor" outlive his welcome (and/or can more than one
person be the "rosh")?
Chapter 19
1. Is the Brit with the Patriachs now to be affirmed with all of their descendants?
2. Who are the covenanters in this Brit?
3. Are the freed men to be given identity via a "lifestyle?"
4. Does freedom mean living by a "code?"
5. Was leaving Egypt, then, not the "end", but only the beginning?
6. God has been known as the promiser and the guardian – and is God, then, the source of a "just code of
conduct" and a "legislator?"
7. Can the "code of conduct" be adopted in any way but by full group participation?
8. What is the meaning of kedushah – is it a "holiness" (however defined) or a "difference and
uniqueness?"
9. Is the aspiration voiced here to be like everyone else or, precisely "other" and different?
10. Is Divinity projected here as the element/force making for change?
11. In depicting Divinity as "fire," is the text implying that the Divine essence is constant but the form is in
infinite modes?
Chapter 20
1. Can Divinity be contained (or even described) in a physical mode (or in objects)?
2. Is feeling legislated? Is action legislated? Is a code of conduct, then, what you do rather than what you
"feel?"
11 de 21 11/08/2008 07:32 a.m.

3. Is this "code of conduct" basically transitive – that is, outgoing action with impact on others?
4. Is the "code of conduct" superhuman or does it address mundane matters in a realistic fashion?
5. Does this code of conduct avoid "sensitive" subjects?
6. Is the code time bound; are any of its details pertinent only to the era when given or is its application
"endless/timeless?"
7. Will any "code of conduct" replace it – ever?
8. What is "memory" – in relation to significant events?
9. The Aserit Hadibrot are part of the Covenant (Brit) or is the Covenant part of the Ten Statements? Is
the Brit, then, limited to the Ten Commandments?
10. In this narrative why is there no reappearance of personalities once prominent but now dead (Abraham,
Isaac, Jacob)?
11. Is there any physical change in the individuals taking part in the experience?
12. Is there any cultic activity by the auditors, any korbanot, any altar erected; is there any sounding of the
shofar by humans; is there any fasting or feasting; do the auditors wear any special garb; is there any
bowing or kneeling? In sum, is there any transformation of, or unnatural impact on, B'nai Yisrael?
13. Are the conditions set down "classless" for all Bnai Yisrael?
14. Is it a "democratic contract" with any differentiation as to sex, economics, status, etc.?
15. Do these statements indicate that God has "competition" - that is, is there any satanism or duality of
any kind?
16. Do the Statements indicate that "God is concerned" with humanity?
17. Is there any description of God?
18. Is there any indication that God "needs anything" or "expects anything self-directed?"
19. Is it indicated that "God is everywhere" – hence, it is not to be expected that God should be
encapsulated in any material "thing," even as a symbol (for example, an idol)?
20. Is the statement regarding the vain use of the Name for personal matters an indication that God is not a
"device for personal profit?"
21. Does one relate to God by doing certain things and by not doing other things?
22. Where the Sabbath is concerned, does one work to live or live to work?
23. Does the respect for parents cited mean that everyone has a history and history deserves respect if not
necessarily, love?
24. Basically, do these Statements indicate that other people are important - hence responsibility rather
than selfishness is to be the determinant?
25. In sum, are there other "gods?"
26. What does the phrase Eyl Kana mean?
27. Must one work six days or must one "Shabbat" one day?
28. Is all killing prohibited?
29. What does "tahmod" mean; is it only "desiring avidly" or "desiring avidly with the intent of taking?"
30. What does "beytekha" mean – house or household (i.e. all that is connected to the individual)?
31. What happens if one does not live in accordance with these conditions?
32. In what geographic location do these conditions obtain?
33. Is there any time when these conditions do not obtain?
34. Who, among B'nai Yisrael is exempt from these conditions?
35. What word is missing from verses 13 – 14?
36. How many Statements are there?
37. Why is this section described as "statement", literally, and not "commandment?"
38. How does this chapter compare with Deuteronomy 5: 6 – 18?
Chapter 21
1. Why is slavery (or indentured servitude) not simply eliminated?
12 de 21 11/08/2008 07:32 a.m.

2. Does the Torah favor servitude as a perpetual economic mode?

3. What distinguishes killing from murder?
4. Is there any way that a murderer can escape the consequences of destroying a life?
5. Why is the punishment for striking a parent so severe?
6. Does the Torah assume that society will be without strife?
7. How is the "law of retaliation" (verses 23 – 25) to be understood – literally?
8. Is the law of retaliation "vengeance" or equity?
9. What is the owner's responsibility for his property?
10. What is a guardian's responsibility for another's property?
11. Does this particular portion indicate that, with the preceding general statements (as with any general
statement), specifics are required?
12. As originally projected in the Abraham narrative (Sedom), does tzedek resurface here as the basic
determinant of the legislation?
13. And if so, does tzedek relate to all aspects of daily living?
14. Indeed, is there any area of human affairs which does not benefit from the norm of tzedek?
15. These specific regulations deal with the "here and now;" is the implication that legislation, to be
effective, cannot be Utopian?
16. Do these regulations make it clear that, to be effective, they must be enforced or they will be
meaningless?
17. Do the regulations indicate that not everyone will follow the way of tzedek because it is justice and,
accordingly, punishment for the violator is necessary?
18. Does the text indicate that specifics are so vital that, although Mosheh communicates them, they
actually derive from Divinity to give them basic authority?
Chapter 22
1. Will regulations (laws) be meaningless unless they are enforced?
2. Will everyone follow the way of tzedek because it is justice; or, is punishment for the violators, as
described, necessary?
3. Is the reason that, while Moses communicates the specifics, they are ascribed as deriving from Divinity,
since the specifics are as vital as the generalities?
4. What is mekhasheyfah?
5. What does "lo teha'yeh" mean – and how is it different from "mot yumat?"
6. Why does Torah describe the Jews as "geyrim" in Egypt?
7. Why the special concern for the geyr, almanah and yatom?
8. Are business arrangements governed by the norm of tzedek or are they "exempted?"
9. What is meant by the phrase that God is "hanun"?
Chapter 23
1. How is "sheima shav" harmful (i.e. damaged by way of words)?
2. Is the majority always right (the tension between tzedek and mass opinion)?
3. Is sympathy to overcome tzedek? Is there one law for the well to do and another for the impecunious?
4. Is the right thing done only for friends or non-enemies; that is, does tzedek need a positive feeling and
does feeling rank the action of tzedek?
5. How does one avoid being partial in judgement?
6. What is the purpose of the field's "resting" (shmitah) during the seventh year – who benefits?
7. Is the Sabbath only for the Jew? For the human generally?
8. How are the seventh year and Shabbat basically the same?
9. Does tzedek, then, include non-legal and non-commercial regulations?
13 de 21 11/08/2008 07:32 a.m.

10. Are some of these non-legal and non-commercial regulations self-enforceable only?
11. Why are strength, power and slyness rated as fully inferior to tzedek?
12. In providing for the unfortunate, they must take rather than give; i.e. is their self-respect protected by
requiring effort on their part?
13. Are non-humans included in the tzedek dimension?
Chapter 24
1. To whom does Mosheh describe the Brit terms – general and specific?
2. How do the Israelites express acceptance of the Brit terms?
3. Why does Mosheh write the terms – and what name is given to the "document?"
4. What is the symbolism of the twelve matzeyvot?
5. Who prepares and proffers the "let us come closer to God offerings" (korbanot)?
6. Why does Moses first read Sefer HaBrit (the book of the Covenant) and then sprinkle the blood?
7. What does the sprinkling of the blood mean?
8. How are B'nai Yisrael now different from what they were before the Sinai experience?
9. Has anything changed physically where the Ivrim are concerned; are they "stronger"; do they "look
different?"
10. In all that happened, what role does Mosheh play?
11. What words appear in verse 12 which indicate that more detail is yet to come?
12. How are B'nai Yisrael to become fully familiar with all the details of the Brit (see lehorotam)?
13. Does Mosheh assign responsibility during his absence?
14. Mosheh does not tell the Israelites how to conduct themselves during his absence; why?
15. After having heard the terms of the Covenant, acceptance is necessary and how is it forthcoming? (Is
the assumption of agreement satisfactory or must there be a clear indication of agreement?)
16. Is memory, even when reinforced by rite, to be relied upon or is a written record necessary?
17. Following acceptance, there is a confirming ceremony; does this imply that memory is buttressed by
participation beyond the auditory?
18. Does rite, then, have a purpose related to action?
19. Do those covenanting participate actively in the ceremony imprimaturing the Covenant?
20. Is there any mystery in the ceremony or, from the very beginning, is there an explanation of "why" to
B'nai Yisrael as a normative procedure?
21. Does this procedure of "explanation" indicate a clean break with paganism, wherein "not knowing" was
regarded as conducive to performance and worshiping godlets was wrapped in the inexplicable?
22. In this closing (sealing, confirming) ceremony which echoes brit milah for the general? Does it go
beyond this in including everyone male and female?
23. Are B'nai Yisrael now all B'nai Brit – children of the Covenant – and bound by it? And does this mean
that the commonality of Israel membership is not ethnic but ethic – brit not birth?
Chapter 25
1. Why are the furnishings first described and then the structure; is it because form follows function?
2. Is there any concern about the source of the various materials called for?
3. Is this the first "mizbeyah" (altar) or does it sequence from Abraham as recounted in Bereyshit hence
constituting a continuum?
4. Does the word "aron" have any relationship to "teyvah?"
5. Can Divinity be "approached" in a man-made structure?
6. Must one look for Divinity on tall mountains, in deep rivers, richly foliaged forests and the like?
7. Korban is "a way of drawing closer" and not sacrifice, as usually translated; would an act of deprivation
(sacrifice) please Divinity as a norm of approaching?
14 de 21 11/08/2008 07:32 a.m.

8. In drawing closer is there a sense of joy or of sadness and privation?

9. Do any of the furnishings of the mishkan set up a physical barrier to the worshiper; is there any fence,
any moat?
10. While most of the materials utilized are select, they are mundane; are things in themselves, then, of no
"kadosh" (unique) nature?
Chapter 26
1. Does the mishkan require a specific geographic location – a hillock, a stream of water, to be under a
particular tree?
2. Is the place made "kadosh" (unique) by what is done/placed there and not the converse?
3. Is any place suitable for a kirvah center (a place to "draw closer" to God)?
4. Is the mishkan "filled with God" at times or always?
5. While Divinity is everywhere are there "somewheres" where one can specifically hope to draw closer
to Divinity?
6. Are any of the objects of the mishkan of non-natural origin – i.e. do the furnishings reflect
man-madeness?
7. Is there anything in the mishkan which is "supernatural" or is it an extension of nature, that is, of man's
world?
8. Why is a mishkan built – what purpose(s) does it fulfill?
9. Is the mishkan "God's dwelling" and if so, how – and if not, what is it?
Chapter 27
1. Is the mishkan intended to be reassuring or frightening?
2. Is Divinity to be approached in a building, approached with fear and trepidation albeit with respect – or
without fear?
3. Is the construction of the mishkan a mass participation enterprise (except for the overall supervision);
does the genesis of a building imply its function; if built by all to be used by all?
4. As to "kodesh kadashim," the most unique place, what is its core content? (Is there an instructional
element, that is tzedek principles on the tablets?)
5. Are any "relics" placed in the mishkan (trophies of battle; trophies of the Reed Sea; reminders of life in
Egypt; Joseph's coffin)?
6. What "security measures" are built into the mishkan – if any?
7. What living quarters (for "personnel") are provided?
8. Does the mishkan have a physical foundation?
9. What is the setting for this description – the speaker, the listener, the location, the time?
Chapter 28
1. How did the pagan rite leaders dress?
2. How does the breastplate(s) symbolize the Kohen's function as representative?
3. Why are specialists in rite needed at all?
4. Why is Mosheh not assigned the mishkan duties?
5. Does Mosheh have any special garb when he enters the mishkan?
6. Why are "knickers" worn; how does this dovetail with the mitzvah "lo taalu b'maalot al mizbehi" – that
is, "you shall not approach My altar going up on steps?"
7. Does the kirvah center require those who will show the Israelites how it is to be approached and used?
8. Is it necessary to have those who will have certain special, ongoing functions which the average
15 de 21 11/08/2008 07:32 a.m.

Israelites could not be expected to carry out regularly?

9. Are the personnel (Kohanim) "agents" of B'nai Yisrael?
10. Is it appropriate that special responsibilities in the kirvah center should be signalized by a special garb?
11. Does clothing ever have a "meaning" when related to the kirvah center; and, later, when all B'nai
Yisrael will have a special clothing item?
12. Does the garb itself, in the mishkan, refer to the central idea of tzedek/mishpat (verse 30)?
13. Does the clothing reflect the notion that excess casualness in the kirvah center is to be avoided (verse
35)? Does this mean that the center is a "place of fear" or, rather, that it should not be regarded as "just
some other place?"
14. How do the personnel of the kirvah center avoid any vestige of the fertility cults of the pagan, and is
this reflected in the circumspection of their dress?
Chapter 29
1. What is the relationship between the vesting of the Kohanim with their responsibility and the location
of same (verse 4)?
2. What does the anointing with oil signify (verse 7)?
3. In verses 27 – 28 how does the "perpetual portion" assigned to the Kohen relate to the economic
position of the Kohen (i.e. does he receive a "salary"; does he have property; and is he considered as
one of the "tribes")?
4. In verse 33 what is a "zar" – and why can he not partake of that which is "kodesh" since it is unique for
whom?
5. What is the "atonement" (verse 36), for what transgression, past or anticipated?
6. What is meant by (verse 37) "whoever touches the altar will become kadosh?"
7. In verse 42, where will Divinity communicate with the Israelites? How does this verse stress that
communication is with all B'nai Yisrael – or is it via some individual representing them?
8. What is meant by "I will dwell in the midst of B'nai Yisrael" (verse 45) – to be taken literally or as "a
presence," a "Shekhinah"?
9. Why, then, were B'nai Yisrael taken out of Egypt – what is the central purpose?
Chapter 30
1. What is the difference between the altar described previously and that described in verses 1 – 8?
2. In verse 10 when is the "once a year ceremony" – and why is this described as "kodesh kadashim," the
most unique?
3. In verses 11 – 16, what is the purpose of a contribution if there is a census?
4. Does the contribution vary with the resources of the individual?
5. Is there any determinant other than age?
6. What is done with the contributions?
7. What theme integrates verses 11 – 16 with the preceding verse 10?
8. Why is lavation mentioned for the Kohanim at the kirvah center?
9. Is lavation possibly for the removing of inappropriate outside items from kirvah center personnel?
10. Are those having a unique responsibility subject to an ultimate reprimand if they fail to conform with
the unique preparations?
11. Is this "ultimate reprimand" (verse 37) an extension of inappropriate action or the visitation of Divine
"anger?"
Chapter 31
16 de 21 11/08/2008 07:32 a.m.

1. Are technicians and shapers of material things regarded as "inferior?"

2. Does Torah regard artistry as an extension of (or a form of) inspiration?
3. Does the Torah denigrate physical labor?
4. Is the teacher (in this case Mosheh) always the doer?
5. Does the Sabbath rank even construction of the kirvah center?
6. Is the Sabbath regarded not only as an ot (a sign) but an indigenous element of the Brit? Is the Sabbath,
then, singled out per se as of special significance? Does the conclusion of the direction stress that the
Brit (as encapsulated in Shabbat) remains the essential focus?
7. In verse 18 what is meant by etzbah Elohim (the finger of God) re: the "tablets of witness?"
Chapter 32
1. Is the reader "prepared" for the anti-Brit rebellion of the Israelites?
2. What do the Israelites "want?"
3. Had Moses left them "secretly?"
4. Who was responsible while Moses was gone?
5. What does Aharon do – and not do?
6. Is there a minority group among the Israelites who oppose the anti-Brit sentiment?
7. Who makes the godlet?
8. Why is it in the form of a calf?
9. Who organizes the "hag?"
10. What is the difference between "vesamahta be'hagekha" – and "letzaheyk?"
11. What does Moses expect when he rejoins the Israelites? What is Moses' first indication that things are
amiss?
12. What (could) "kol anot/Anat" mean?
13. What does Mosheh's breaking of the luhot symbolize – anger and/or a broken Brit?
14. Is Moshe uncertain as to what to do? Who joins him as he destroys the eygel?
15. What has become of B'nai Yisrael (verse 25)?
16. How does Moses seek to remove the "infection" from the Israelites?
17. Is flesh and blood more important than brit in tzedek? (verse 27)
18. Does Moses reject the Israelites – desert them?
19. Does Moses try to minimize the anti-Brit action of the Israelites?
20. What does Moses offer to do in order to undo the feared destruction of Israel?
21. Is Divinity described as "angry" because of Mosheh's offer? Does Mosheh's offer have the effect he
wanted? Will the "maaseh ha'eygel" – the golden calf incident, ever be forgotten?
22. Is the Brit itself nullified by Divinity?
23. What does this chapter indicate as to memory being a sometime thing and the fragility of commitment
when not constantly reinforced?
24. Why is it that rejection of the Brit takes the form of regression to the familiar – paganism qua visible
godlets?
25. Can the phrase "zehMosheh" be translated as "Mosheh's Thing" (that is, Divinity) which, not being
evident by action, is now to be considered remotized to inconsequence?
26. Is the reaction of the Israelites the usual pendulumistic tendency of the recently freed but still not fully
educated, to move from fealty to rejection?
27. Does Aaron represent a portrait of an entrusted leader who betrays the trust by compromising
essentials?
28. Does he represent the talented speaker who fails to use his talents at a crux moment (having made no
attempt to dissuade)?
29. Does he represent "the leader" who follows, rather than one who argues and struggles?
30. Is the attempt at synthesis (verse 5), which makes of Divinity a title instead of the Brit maker,
17 de 21 11/08/2008 07:32 a.m.

acceptable?
31. Does this "synthesis" have as its logical conclusion "letzaheyk" – fertility rites – that is, core paganism?
32. Does this narrative serve as an example of the Torah's use of thesis/antithesis, i.e. Mosheh is a leader
prototype; Aaron as misleader prototype?
33. Do verses 17 – 18 have as their objective to describe the true leader as discerning?
34. Is Moses, indeed, the leader who exhibits maximum courage, evidences no fear and focuses on the
essential?
35. In the confrontation between leader (Moses) and misleader (Aaron), who describes the people as
precious and who describes the people as essentially evil?
36. How does the Torah use a "pun" for mature impact (verse 25) "farua" and "fara'oh?"
37. Does the Torah clearly say that the majority is not right?
38. Which ranks which between love and tzedek? Mosheh does the "right thing" and does this mean that
the tension between pity, excusism, rationalization must yield to the uprooting of social carcinoma; is
that Mosheh's resolution of the tension?
39. Does Moses persist in seeking to salvage the group?
40. How might this chapter be described as Moses' "akeydah" – he offers himself in the place of the
Israelites; is this a conscious reflection of the Abraham/Isaac event?
41. In Divinity's response to Moses on his offer, is the tzedek dimension stressed - i.e.: guilt is neither
transferable, nor to be assumed by the innocent?
42. Does this chapter indicate that there are transgressions which cannot be overlooked?
43. As to the eventual judging, does it remain totally uncertain as to when and how?
Chapter 33
1. What is the "bad report" that dismays the people (verse 4)?
2. What is an "edyo" (verse 4) and how does verse 5 relate to this verse?
3. Why, now, is the "tent" moved out of the camp itself? (verse 7)
4. In verse 11 whatis meant by "panim el panim?"
5. And what is meant, in the same verse by "as one speaks to his friend?"
6. Who remains in the "tent" at all times? (verse 11)
7. In verses 15 – 16 what is Moses' request?
8. Is verse 17 an affirmative response to the request?
9. What, then, does Moses ask? (verse 18)
10. What is the response? (verses 19 – 22)
11. What is (might be) meant by verse 20 – "a human cannot see Me and live?"
12. Can verses 22 – 23 be taken literally; should they be – and, if metaphorically, with what meaning?
Chapter 34
1. How does verse 4 relate to Moses' request in the previous chapter?
2. Who is "speaking" in verses 6 – 7?
3. What is the purport of verse 7 as to transgression, its consequence and the multi-generational
consequence?
4. What is the instruction as to the residents of the land which is to be given to the Israelites – death or
removal from the land? (verse 11 et seq.)
5. Why is no covenant to be entered into with those who now dwell in the land? (verses 14 – 17)
6. Do verses 17 – 26 constitute "another set of commandments" – or supplement the original?
7. How many imperatives are set down in this particular section? (verses 17 – 20)
8. By whom are these "luhot" written?
9. Are the contents different from the broken "luhot?"
18 de 21 11/08/2008 07:32 a.m.

10. What meaning(s) is (are) there to "karan or panav?"

11. Does Torah explain why this happened to Moses' face?
12. Does the leader consciously want his followers to be in awe of him?
13. Does Torah describe Mosheh as changed; are his "powers" described as increased?
14. What is implied by Mosheh speaking first with the leadership echelon, then with the entire B'nai
Yisrael?
15. What is Mosheh's message to the people?
16. From this point onwards what is different in Mosheh's communication with the Israelites?
17. Is there some reason why the Torah never again refers to the "masveh" or the reason for it?
18. What, indeed, is a "masveh"?
Chapter 35
1. Is the Torah concerned with the source of the contributions?
2. Is there any sequence of the contributors (who contributes first)?
3. Is any compulsion exercised to elicit support?
4. Can all of the Israelites participate?
5. Do all of the Israelites participate?
6. Are the contributions "blessed?"
7. Are any of the contributions noted as non-acceptable?
8. Do the women contribute directly or via the men?
9. Does everyone contribute the same amount?
10. Are any of the contributions "earmarked" for individuals?
11. Does this passage indicate that a kirvah center is made possible by the people's will?
12. And does this passage indicate that, for a worthy cause, there is no quota on how much or how little
one may contribute?
13. Is it clear that the contribution to the center is free of segregation by gender or age?
14. And what lesson is taught as to "compelling" people to contribute?
15. Are the contributions anonymous and, if giving is not individualized, does this call for a communal
experience?
16. Are any of the contributions subject to measurement by either amount, source, or "ritual purity?"
Chapter 36
1. According to verse 2, what is the "source" of wisdom/knowledge in the ultimate sense?
2. Who determines the ending of the effort to elicit funds/materials? (verses 3 – 7)
3. What does the over abundance indicate about the Israelites' attitude as to the "portable worship
center?" (verses 5 – 7)
4. In this sequence (comparable to the earlier description) do the furnishings of the center come first or
does the structure come first – and if there is a change, why?
5. Is there some evident reason why, following the detailed description of the kirvah center in earlier text,
there is such a substantial repetition at this point?
Chapter 37
1. What became of the aron which Moses built at the instance of Divinity when he "ascended" for the
replacement luhot (verses 1 – 9)?
2. What are keruvim and is there any definition in text?
3. What is the function of the keruvim in connection with the ark (aron)?
19 de 21 11/08/2008 07:32 a.m.

Chapter 38
1. In this description of the building, which altar is given preference?
2. In verse 5 who/what are the "women" who regularly gathered at the "tent?"
3. And what were the "marot" – burnished copper mirrors?
4. Why would the lavation bowl be made particularly of these items?
5. In verses 21 – 23 who, in this description of the building, had the final "supervisory authority" –
Betzalel or _________?
Chapter 39
1. Why do the garments of the Kohanim come "last" in this description?
2. In verses 33 through 43 various items were brought to Mosheh who "blesses them;" was the blessing for
the workers or the items?
3. Does the text indicate what was the nature of the blessing (irrespective or for what or whom intended)
and what its impact was to be?
Chapter 40
1. What is the central furnishing of the kirvah center and how does it serve as witness to the Brit?
2. The leader, Moses, plans, organizes, assembles (and will presently dedicate); how does this represent
the aphorism "he who starts with a mitzvah is told be sure to finish it?"
3. Does this center symbolize (encapsulate) Divinity's presence?
4. God is not geographically located, but can one "find" God anywhere near the kirvah center?
5. Is it the awareness of the kirvah center as a place to "find God" limited to a particular class or group of
functionaries (verse 38)?
6. The former Habiru (Ivrim) are now fully B'nai Yisrael completely covenanted, ("brited") and with
God-liness in their midst, in what mode?
7. The preparatory stages for the "going up" to the admat kodesh (the unique land) appear to be complete,
since the "potential" occupants are kadosh and have become so in what mode?
8. In the kirvah center why is water used for lavation and not incense or some other special composite?
9. Why, generally, is the lavation of the face not included?
10. And reviewing the construction of the overall kirvah center what is the connotation of the name Betzal
– Eyl?
11. How is it that the staff to serve is not the staff which builds?
12. Who actually "places" the parts of the kirvah center?
13. If (when) the Israelites will leave Sinai do they "leave God behind?"
14. What is the indication of God's ongoing concern?
15. How are the "descendants of Abraham" different at the end of Sefer HaBrit as compared with what
they were when they arrived, earlier on in the book, at Sinai?
16. What is the "next step" for B'nai Yisrael?
"Az Yashir", The Song at the Sea of Reeds

At that uniquely awesome moment, Moses led the Israelites in prayer and addressed God as follows:
It is fitting to sing of Yahweh, for God's majesty is glorious. The mightiest human force has God destroyed,
with ease, in the pliant sea. God is my ultimate strength -- God makes my heart sing -- God will ever be my
20 de 21 11/08/2008 07:32 a.m.

redeemer. This, indeed, is the sole God, to whom I shall ever seek to offer every praise; the fulfiller of my
fathers' hope, properly exalted.
To God's followers and to the human eye, Yahweh appears as a "warrior," for I have witnessed the military
might of Pharaoh, his chariots and his minions, cast into the sea, and the very choicest of his military leaders
drowned in the Sea of Reeds. This manifestation -- recognized, in human terms, as "Yahweh's right hand" -- is
my ultimate strength, and has destroyed my enemy.
For with Your infinite potency, You at all times destroy those who arise against You and Your principles,
sending Your pursuing wrath -- that wrath which is awakened by injustice -- to consume the unjust as if they
were straw. Shaped by the hurricane wind of this wrath, the very waters stood in place as if they had become
liquid pillars.
The very depths of the sea responded to their Creator.
How foolhardy of the enemy to have said: "I will pursue, I will capture, and I will distribute spoils,"
bloodthirstily seeking to satisfy cruel, vengeful yearning and asserting that: "I will flash sword from its
scabbard and I will destroy those recently escaped slaves utterly." With virtually no effort (for what effort
can be ascribed to Divinity?), You caused one of the winds to blow with sudden strength, and the Sea covered
them. They descended to the depths, as does unfeeling lead in a gaping sea. Indeed, what is to be compared to
You, what is like You, in the dimension of Your unique strength and Your majesty, awesome, deserving of
praise and performing wonders beyond human ken? Were You to have stretched forth "Your hands," the very
earth, in response, would have swallowed the unjust.
And, while the unjust felt Your wrath, we felt Your mercy. In Your infinite wisdom, You redeemed this
people. You guided them with soft strength to the very seat of Your uniqueness.
When nations heard of this, they were properly affrighted; they were seized by the ague. The inhabitants of
war-like Philistia, too, were seized with trembling. The multitudes of Edom were confused and the "gods" of
Moab, could they have trembled, would have trembled as well. In sum, all of the dwellers of Canaan
abdicated will and lost the power to resist.
We pray that this fearful awe which You inspire in the unjust and this reverence which You inspire in all
humanity will constantly prevail; and that for those who persist in following the pagan course, the fear of just
retribution, which ossifies them in their trepidation, will always serve as a deterrent to evil.
We hope too, Yahweh, that Your people will achieve its destined lot, ordained from the very inception of
time -- this people which You have chosen to redeem -- for they have chosen to follow Your mitzvah pattern.
We have every confidence that You will bring us to our ordained place, and that You will securely establish
us on Your mountain. Eons ago, You created the locus of our future.
The uniqueness of Divinity is fully reflected in the uniqueness of Its actions, and it is seemly that we unite in
saying: "May Yahweh rule forever and ever." Indeed, Yahweh's rule and role, from eternity, were destined to
govern to eternity.
We shall never forget that the chariots and horses of Pharaoh and his horsemen entered the sea with bloated
confidence. They never left it again. God's justice overtook them. The Children of Israel walked, securely, on
the dry land in the midst of the Sea.
21 de 21 11/08/2008 07:32 a.m.

http://www.uscj.org/cgi-bin/print.pl?Leviticus6498.html
Perek Yomi - Leviticus

Chapter 1
1. To whom is Moses to communicate the instructions which follow in this chapter (and in virtually all of
the seven chapters to follow) - the Kohanim or the Israelites?
2. How does this follow, logically, the conclusion of the Book of Shmot?
3. Is any specific intent required to bring a Korban (usually translated as "sacrifice" or "offering" but
actually "a drawing closer")?
4. In verse 4 - for what will he be granted "atonement?"
5. In the description of the details which follow, is the Israelite expected to utter any T'fillah formula?
6. In verse 9, what is meant by "sweet savor?"
7. Do the Kohanim utter any T'fillah/formula?
8. In essence, do the Kohanim have any other than a supplementary role?
Chapter 2
1. How, basically (in its content), does the Minhah differ from the "burnt offering?"
2. Is there any specific purpose stated or bringing a Minhah?
3. In verse 1, does "nefesh" mean male or female, or only male?
4. Is the Minhah offered in only one mode or can it, too, vary as did the olah?
5. Does the assisting Kohen receive any portion of the Minhah?
6. In verse 11 there is a specific prohibition re: offering leavening of any kind or honey; why might that
be?
7. But these prohibited substances can be brought as a "first offering" not to be placed on the altar. What
is the "first offering?"
8. What is mandated as a "must" to accompany the offering (verse 13)?
Chapter 3
1. What is a "zevah shlamim?"
2. And, consistently, with what preceded; who slaughters and where (verse 2)?
3. What is the symbolism (meaning) of the Israelite placing a hand on the head of the offering?
4. Do the Kohanim have any portion allocated to them?
5. Does the procedure vary if the korban is from sheep rather than cattle?
6. Again, is any purpose, as such, ascribed to the Israelite for the offering; and is any liturgical refrain or
ceremony noted?
7. Would the description in this (and prior) chapter(s) indicate a ken of physiology?
8. In verse 11 appears a new phrase, "fiery bread for Divinity" - what could this have meant?
9. Verse 17 summarizes a "perpetual regulation" not delimited to offerings; what is the two-fold
instruction?
Chapter 4
1. Is the instruction in this chapter for a specific group or all Israelites (verse 2)?
2. Is the violation of a mitzvah mandate in this instance deliberate or accidental?
3. And, since "nefesh" is the term used (verse 2), would this regulation relate to a male only?
1 de 13 11/08/2008 07:29 a.m.

4. Who is dealt with first (verse 3) and why?

5. What is a "Kohen Hamashiah"? Does the title imply anything more than "who was anointed" and/or the
Kohen Gadol - high priest?
6. After dealing with the "Kohen Hamashiah", the total group (eydah, kahal) is dealt with and who serves
as its representative(s) - the Kohen or ___________? (verse 15)
7. What is the "consequence" of this korban (verse 20)?
8. Does any one "say anything" - i.e. "we confess", "we are sorry", "this will exculpate us", etc.?
9. What is a "nasi" - and how other than "Kohen" or "zakeyn" (verse 22)?
10. In effect, is there any difference in the procedure for an inadvertent mitzvah violation for any of the
three categories?
11. Verse 27 has the phrase "Am Haaretz." Is its meaning here "the Council of the People" - or other?
Chapter 5
1. What categories of transgression are noted in verses 1 - 4 and is inadvertence noted in any of these
categories?
2. What is "new" in verse 5?
3. In verse 6 how does "ashamo" differ from what has preceded, i.e. "korbano?"
4. Why might the call for offering in this instance (verse 6) specify a female?
5. How do verses 7 and 11 reaffirm the persistent consideration for the economic means of the individual
Israelite?
6. What (verse 10) is the "yield" of this korban?
7. How does the mitzvah violation in verse 15 et seq differ from that which preceded?
8. From verse 21 through verse 26 what type of "transgression" is described - individual or transitive -
inter-personal?
9. In these instances, over and above bringing a korban, what is stipulated as essential to precede and
validate the korban (verse 23)?
Chapter 6
1. In chapter 6, is the instruction to Moses for all Israelites or specifically for the Kohanim?
2. Is the fire on the altar to be perpetual (verse 5)?
3. How does the minhah described in verses 7 - 11 differ from the minhah described in the earlier
chapters?
4. In verse 9, why matzot (not bread) and where are they to be eaten?
5. What is kodesh kadashim ("the unique of the unique" (verse 10)?
6. Who does not eat of this minhah (verse 11)?
7. When (verse 13) is "the day when he will be anointed" - and who (verse 15) is the Kohen anointing in
his place?
8. How is the offering of hatat different from the offering previously described?
Chapter 7
1. And, is the asham described also different (verses 1 - 8)?
2. In verse 7 what provision is made for the Kohanim?
3. How does verse 13 depart from prior regulations regarding korbanot?
4. When (verses 16 - 21) is eating of the korban not acceptable and, indeed, transgressive in nature?
5. In verse 23 et seq, does the text deal with korbanot or food per se (see verse 25)?
6. As to the blood, is the prohibition universal or limited to korbanot (verses 26 - 27)?
2 de 13 11/08/2008 07:29 a.m.

7. What relationship is set forth in verses 28 - 38 re: offerings, the Israelite bringing, and the Kohen, not
specified previously?
8. How durable are the regulations posited in this section (verse 34) and with what "authority?"
9. In verse 37 what is the meaning of the word "Torah" in this context?
10. In verse 38, what historical setting is described for the preceding regulations and what "authority" does
this setting bring in its wake?
Chapter 8
1. Were chapters 1 - 7 "omitted", would this chapter be a logical continuation of the end of Shmot - i.e.
the official ceremonial vesting of the Kirvah (closeness) Center personnel with their responsibility?
2. Who witnesses the installation (verse 4)?
3. Who vests the Kohanim with authority?
4. Is there any "magic" in the installation - any special formula uttered by the Kohanim, any material
things changed, any physical change in those installed?
5. Does anointing specifically result in a physical change either of things or people, or does it designate
that these things are uniquely set aside (kadosh/mukdash) for a specific function?
6. Is this kedushah supernatural or does it bespeak a differentiated special earthbound activity?
7. All of the aspects of the installation involve physical activity and there is no oral aspect; does this imply
that the purpose of the installation is functional, that is, made unique for specific activity?
8. Why is the verb (verse 6) "va'yakrayv" rather than "va'yikah" and how does this relate to the Kirvah
Center?
9. What is the purpose of the washing?
10. Is Mosheh garbed in a special way?
11. Is the "mateh" (staff) used in any way?
12. What might the Urim and Tumim be?
13. Throughout, while the installer is active, are those being installed active or passive?
14. What does the Hebrew phrase "va'yekadesh otam" mean?
15. In all of this activity, is Mosheh doing what he decides or is he an agent?
16. Do the Amud Haanan (the pillar of cloud) the Amud Ha'eysh (the pillar of fire) or the Luhot (the
Tablets) play any role?
Chapter 9
1. Is the entire group of Israelites involved in the closing aspects of the dedication or only some?
2. Is Divinity's "Kavod" (eminence) delimited to the Kohanim and/or other "select" individuals or is it for
the full am kadosh - the entire "unique people"?
3. Is there a message here that acting in accordance with Divine instruction is (can be) reflected in a sign
of acceptance (approval)?
4. Does the group appear to be fearful or, rather, impressed by the sign which it observes?
5. The Kirvah Center (portable worship center) is a material witness to the Brit at Sinai. Is it in keeping
with the inception of the Brit pattern - i.e. all of the people are involved?
6. Is it now established that Divinity is not bound to a specific geographic location but may be "found" in
the Kirvah Center which, itself, is movable?
7. Does this, then, contradict the pagan notion that godlets are moored to a specific location?
8. Is the berakhah (blessing) given to one segment of Am Yisrael or all?
9. Is there a difference between "Kevod Adonai" (verse 6) and "Adonai" Itself? And, if yes, why is the
former phrase used here but not at the Sinai experience?
10. What is the significance/meaning of the phrase "milifnei Adonai" (from before God)? (verse 24)
11. Does the reaction, avoiding fear, yet demonstrate awe and/or joy?
3 de 13 11/08/2008 07:29 a.m.

12. How does the ending of the dedication compare with the activity at the eygel hazahav (the "golden
calf") experience?
13. Why is the phrase "kol ha'am" (all of the people) repeated - what is the emphasis?
Chapter 10
1. Does this narrative posit that children emulate their parents (viz Aharon and the "golden calf")?
2. Is it true that "all expectations are irrational" and that joy can turn to tragedy in a moment?
3. But, is it human activity which transforms joy to tragedy or is it God's "unpredictability?"
4. Is an individual's action veering from the norm necessarily creative or beneficial?
5. What is the fine line between adding to a devotional act and contradicting it?
6. Even if intentions are "the best", if not properly articulated, can these intentions be vitiated?
7. Or: are those who attempt to draw closer actually achieving the "highest rung", being "taken" by
Divinity?
8. Improper actions, however basic, and tragedy do (or do not) cancel out the need to respect the
individual (in this case caring for the dead)?
9. Is concern for the mourners represented here as a priority?
10. Does this vignette indicate that the leader (Mosheh) must be ready to deal decisively with any
contingency, even when he is sorrowed (these were his nephews)?
11. Does text provide any reason for the action by Nadav and Avihu?
12. What could the term "zarah" designate; does it have the same meaning as in "avodah zarah" (idol
worship)?
13. Does Torah state that Nadav and Avihu knew that what they were doing was improper worship?
14. Does the Torah indicate in so many words that "God was angered?"
15. When (verse 24) "eysh milifney Adonai" (a flame from before God) was used before, was it then a sign
of God's displeasure?
16. Why does Mosheh speak first to Aharon?
17. Does Mosheh say, in so many words, "Nadav and Avihu did a terrible thing and were punished?"
18. What could the phrase "bik'rovai ekadesh" ("from those who are closest to me I would become
unique") mean? (verse 3)
19. What reason(s) is (are) there (could there be) for Aharon's total lack of response - shock? Other?
20. What can one learn from this narration asto the usual mourning customs at that time?
21. Why were the close relatives directed not to follow these (usual) customs?
22. Is there a time when mourning is to be postponed?
Chapter 11
1. In this chapter is kedushah (uniqueness) limited to the worship center or to its staff?
2. Or, is kedushah (uniqueness and its extensions) to be practiced by all Israelites?
3. Is kedushah sporadic, for particular moments only?
4. Or, are daily actions to be used as reminders to be unique and different?
5. Eating, a biological act, in this context is projected as related to kedushah in what mode - as a
reminder?
6. Is the most effective technique to make people conscious of kedushah through "special activities" or
through daily normal activity patterns (such as eating)?
7. Are the permitted and prohibited creatures determined by considerations of health or availability?
8. Is uniqueness (kedushah) a reflexive act requiring individual will and action (note the verb
vehitkadishtem - and you shall make yourselves unique)? (verse 44)
9. Is a unique concept of Divinity adequate if intellectualized only (the Jewish view of God as Kadosh) or
must it be part of a regularized action pattern?
4 de 13 11/08/2008 07:29 a.m.

10. In this text, is kashrut a function of "uniqueness" or a provision for physical health or both?
11. What reason might there be that this section follows the dedication of the Center?
12. Are the regulations regarding permitted and non-permitted animals for food given to some of the
Israelites or to all and if to all, why?
13. Is reason given why certain categories are excluded and others included?
14. Is health mentioned at any point?
15. In essence, then, how does one make himself/herself "unique?"
16. Is any "reward" promised for following these regulations?
17. What reason is given, then, for observing the regulations?
18. Will observing the regulations, according to Torah result in greater strength of the individual?
19. And, again what does "vehitkadishtem" mean?
20. Does Torah indicate here what consequences will follow for one who does not follow these
instructions?
21. Are there any regulations whatsoever in this section which are only for Mosheh or for the staff of the
Kirvah Center?
Chapter 12
1. The opening passages deal with the mother of the child. Does verse 3 appear to be in place?
2. Is there a distinction for the mother in terms of what follows birth if the child is a female rather than a
male - and, if so, what might be the reason?
3. When the mother brings an offering is it necessary that she be accompanied by the husband/father?
4. Is there any difference between the offering for a male and that for a female?
5. What provision is made (verse 8) for those who may be of very limited means?
6. Why would this particular section have been placed immediately following the regulations as to food
consumption?
Chapter 13
1. In this chapter is a sickness characterized as "a punishment" (for any improper act) or rather as a
natural phenomenon?
2. Does this chapter establish that kedushah legislation addresses all aspects of human experience, of
which illness (in this case "leprosy") is a major element?
3. Is diagnosis assigned to the Kirvah Center personnel because their tasks involve familiarity with
physiology at certain levels?
4. Does the diagnosis/therapy involve any "magic", any "spells", any "concoctions", any "oral formula",
any "exorcism" or, rather, is the diagnosis (in ancient terms) "scientific", i.e. addresses symptomology
and is based on observation?
5. During the diagnostic period and following (14 days) does the patient engage in any "magic activities"
of any kind?
6. Then, is illness subject to cure in a natural or in a supernatural way?
7. Sickness, when established (in this instance "leprosy", verses 9 - 17), results in a religious act or in
isolation (quarantine)?
8. Is one purpose of this process to protect the community from the infected?
9. Would it appear, then, that the worship act is limited to post-healing and, hence, is not regarded as
curative but in the nature of thankfulness?
10. At any point is the infected person described as a "bad" or a "cursed" person?
11. Why would the infected person be brought to the Kohen rather than to the shofet (judge)?
12. Is the sick individual, at any point, expected to do anything of a "ritual nature" during his illness?
13. Is the cause (source) of the sickness mentioned?
5 de 13 11/08/2008 07:29 a.m.

14. Is there any hint whatsoever that "God made the individual sick?"
15. Why are the skin ailments dealt with as an example of how the ill are to be treated?
16. Is there any different treatment for either sex or for age groups?
17. Does the ill person pay for diagnosis?
18. And, if one wishes to address the question, how did other (pagan) ideologies deal with the
physiologically ill and/or handicapped?
Chapter 14
1. Is the leper regarded as healed and/or "no longer transgressive?"
2. Is any explanation provided for the procedure in verses 4 - 7?
3. Following 7 days after the procedure outlined, the former leper shaves, etc. - what might the purpose
be?
4. In verses 10 - 19 the (second) procedure ends with a statement of absolution - but does the former leper
admit to any transgression and/or does the Kohen specify any improper action which led to the illness?
5. If the leper was impoverished, an alternate procedure is provided (verses 21 - 31); is it other than the
prior procedure - save for being less demanding financially?
6. Verses 34 et seq refer to an "infected house"; is the role of the Kohen parallel to the procedure with an
infected individual?
7. Why (verses 44 - 45) would the house be destroyed?
8. Is the procedure, if the house is no longer "infected" (verses 34 - 53), essentially other than that in the
case of the "leper"?
9. Does the phase "unclean" and "cleansed" in this chapter seem to infer improper action or a physical
condition requiring diagnosis and treatment - without any value judgement as to cause?
Chapter 15
1. Does the description of the one with a "running sore" (emission) note any action on his part which
might have caused this condition?
2. Why does anyone touching the "zav" or that touched by the "zav" require washing?
3. If, after 7 days, the "zav" is free of emission, what is he to do?
4. If the emission is semen, is the procedure the same as for either the leper or the "zav" (verses 16 - 18)?
5. And, if not the same - why might it be different?
6. Is the regulation for a menstruating woman (verses 19 - 24) the same as for a man re: emission?
7. If the symptom for a woman indicates a condition beyond menstruation (verses 25 - 30), is the
cleansing procedure other than previously stated? (Is it comparable to that of the leper?)
8. Would verse 31 add motivation to anyone afflicted by the conditions described over and above healing
- and protection for the overall community?
9. At any point, does text state or imply that the condition described represented a "punishment" for
"improper action" on his/her part and/or a punishment from the Divine?
10. How does verse 31 indicate that these provisions (in chapters 14 and 15) involve the Divine?
Chapter 16
1. Although the kadosh life is a daily activity, are there some particularly highlight times in this living
pattern?
2. And, where these "highlight times" are concerned, are they for the full community or for some?
3. In the description of this day, are all "usual pursuits" of business/work to be avoided?
4. Indeed, during the course of this day are even "normal feelings and needs" to be modified?
6 de 13 11/08/2008 07:29 a.m.

5. Is fasting considered a "punishment" or a withdrawal from usual bodily satisfactions?

6. And, in addition to the individual, is the Worship Center also to be subject to a particular process? Is it
possible that even this Center may have experienced that which is not entirely kadosh?
7. Is this "repurification" graded - are all the Israelites involved? Is there any variation (degree) of
repurification and is any one more or less in need of same than any other person?
8. What is the "center" of this day, physically?
9. Is this especially kadosh time related to a historical event (Sinai, leaving Egypt, crossing the Reed Sea)?
10. Is this particular day related to an agricultural cycle?
11. Is the day actually given a name?
12. Why would the frequency of this experience be but once yearly?
13. How does one translate "het"? Is it, according to the Hebrew, transgression or "sin?"
14. If halakhah is the path to be walked for kedushah, would "het" then be defined as straying and
"teshuva" as returning?
15. How is each Israelite expected to conduct himself/herself on this day?
16. The day is called Shabbat Shabbaton - does this convey the idea of sadness?
17. Is it only the people who require "rekadoshing" - restoration to the "unique" category?
18. Is there any indication that, after this day , anyone will not be restored to the appropriate condition of
uniqueness?
Chapter 17
1. Are all slaughtered animals in the category of requiring that they be an offering?
2. Why would the slaughter of those specified and not brought to the worship center be considered as
"spilling blood?"
3. What is this regulation intended to achieve (verses 5 - 7)?
4. What practice must have obtained, re: offerings to "false gods," that this mandate was to end?
5. Is the regulation only for the wilderness experience (verse 7)?
6. How is this regulation expanded in verses 8 - 9?
7. Is the eating of blood prohibited to Israelites only - and what is the specified result if it is done?
8. What reason is given for not eating blood?
9. And, is this consistently applied even to non-cattle (verse 13 and14)?
10. To whom, then, does the "soul which is the blood" actually belong?
11. And how does the regulation apply to animals already found dead?
Chapter 18
1. Is it clear that Divinity "wants" the Israelites to be different?
2. Is any virtue ascribed to being like the former masters or imitating them or anyone else?
3. Does Torah appear to be teaching a new idea of revolution - that is, the aspiration to be free does not
mean being like the enslavers; but rather it means being totally different from any other group or
ideology?
4. The Jew is mandated to imitate neither the more powerful (Egypt) not the less powerful (Canaan) -
why?
5. Does the "constitution" for the Israelites call for an imitation of other lifestyles in essential matters (not
trivial)?
6. While pagan gods were frequently importuned through sexuality and sexual aberrations, does the Torah
indicate that sexuality is for people and not for Divinity - that is, not a mode for worshipping or pleasing
God?
7. But are there sexual moras which displease the Torah legislation?
8. Is sex private when it violates the norms set down for proper conduct?
7 de 13 11/08/2008 07:29 a.m.

9. Are "consenting partners" sufficient to establish a sexual act as acceptable?

10. Is the consequence of sexual conduct which is non-kadosh destructive only to the individuals
participating or to the entire community?
11. What is "ervah"?
12. What is the kadosh view of incest?
13. What is the kadosh view of adultery?
14. What is the kadosh view of offering "zera" (either one's seminal fluid or a child) as a worship act?
15. What is the kadosh view of homosexuality?
16. Is any punishment listed for the acts which are ruled out?
17. Is a reason given why the Israelites should avoid certain sexual activities?
18. Is the word "modesty" mentioned in this portion of kadosh legislation; is it implied?
19. Does Torah "agree" that where sex is concerned, each individual "does his/her thing"?
20. Does Torah say sex is "bad" or "dirty?"
21. What sexual activities are not included in the listing?
Chapter 19
1. In the legislation which follows, does the text tell people how to "feel" or, rather, how to act?
2. And, in describing these inter-personal relationships, are they subject to "legal process" or are they
apodictic imperatives? (That is, "do" or "don't do", but no consequential reward or punishment is
noted.)
3. In the kadosh lifestyle, is respect for parents (as personal progenitors) and as repositories of the
tradition a central notion?
4. Is any form of idol worship acceptable - including "idols of the marketplace?" Is the term "idol" to be
understood as a physical object or are there other kinds of idols (that is, objects of "worship") which the
kedoshim are told to avoid?
5. Is the attempt to "draw closer" (kirvah, korban) to Divinity as a volitional act solely at the discretion of
the individual? Is it "doing my thing my way" or "doing it the right way?"
6. In dealing with the economically handicapped, is legislation provided to avoid violating their self
respect? But, on the other hand, are they to be given a "hand out" or does the legislation urge that they
be helped to "help themselves?"
7. Why is part of the property left unharvested for the poor/stranger? Why not simply harvest it all and
give them something, instead of having them take it themselves?
8. Why, in verse 11 are stealing surreptitiously and various types of lies joined? (gneyvat daat)
9. In dealing with economic justice, is there a parallel concern for the employee as well as for "profit?"
10. What is the attitude in this chapter towards the handicapped and what is their court of last resort?
11. In the legislation of this chapter, is sympathy or economic status permitted to warp justice?
12. Generally, in this legislation, would it be fair to say that in Jewishness "God is justice" (not law, nor
love, but justice)?
13. Is inactivity in the face of another's vital need acceptable?
14. Does the kadosh lifestyle limit itself to avoiding harming another or does it extend to requiring initiative
in helping a fellow man?
15. Is the sublimation of dissonance between people advocated or, rather, should there be forthright
confrontation?
16. In terms of improper conduct which is not subject to legal process, is this to be exercised by the
individual or is it a function of "Eyl Nekamot" - Divinity, which will rectify that which is beyond the
authority of the human processes of rectification? (Or, put otherwise, is it a God of "vengeance" that is
described or a judge of the cause of those who cannot find justice via human mechanisms?)
17. Are unnatural blendings in nature acceptable? Is a reason given for "non-mingling?" What reason(s)
might one assume?
8 de 13 11/08/2008 07:29 a.m.

18. What is the special relationship between "reyim" (that is, those who are especially close to one another)
and is "reya" to be understood as a neighbor?
19. Is magic of any kind acceptable? (verse 26), and does Torah consider magical activities harmless?
20. Generally, are those activities which are subject to human (individual) determination and largely not
enforceable a part of the pattern of living the Brit?
21. Is anyone exempt from the instruction in this section?
22. What is the difference between "law" and "justice" (tzedek)?
23. Generally, is economic life subject to the kadosh code?
24. What is the central idea of adjudicating disputes; love? law? justice? (Are they discrete categories;
which is paramount?)
25. Should a Jew stand by idly when his "reya" is in danger?
26. What type(s) of gossip (are) described in text?
27. Why is the phrase linked to "lo taamod al dam reyekha"? (verse 16)
28. Does self-hate mean that one who is kadosh can act hatefully towards another? (verse 18)
29. What are the consequences for violating one or another of the regulations set down in this chapter?
30. Who (or what) will deal with the violators?
31. Is any reward promised for proper performance of this "tzedek pattern?"
Chapter 20
1. What alternate meanings are (might there be) for "his seed" (verse 1) - semen or an actual child?
2. Does the Molekh legislation obtain for Israelites only (verse 2)?
3. How is Molekh regarded vis-à-vis Divinity (verse 3)?
4. What is the punishment for Molekh worship if the "Am Haaretz" disregard the act?
5. Who/what are the "Am Haaretz" (disregard contemporary meaning of the term)?
6. What is the attitude towards "false soothsayers" (verse 6)?
7. In sum (verse 7), how does the preceding legislation relate to the imperative "make yourself unique?"
8. Why would the legislation which follows (verses 9 - 21) be related to idol worship - or is the sequence
happenstancial?
9. How does verse 9 relate to the "Ten Statements?"
10. Are any of the sexual prohibitions which follow (verses 10 et seq) related to sexual conduct between a
man and his wife?
11. What reason might there be for the especially severe punishment set forth in verse 14?
12. Why might the punishment for the acts described in verses 17 - 19 be of less severity?
13. Is any punishment by the community set forth in verse 20 - and what is the result of these prohibited
acts?
14. What is the purport of verse 22 as to the earth "vomiting forth?"
15. Verse 23 describes prohibited sexual conduct as characteristic of ____________?
16. How do verses 24 - 26 document that to be "kadosh" is to be "other" and "different?"
17. How do verses 27 and verse 6 in this chapter relate to one another - and why the repetition?
Chapter 21
1. Why were the Kohanim be prohibited to approach or have contact with the dead save for very close
relatives?
2. But, can there be mourning although there is no contact (verse 5)?
3. What does verse 5 convey as to "normative" mourning practices at that time?
4. Moreover, what additional restrictions are set forth for the Kohen (verse 7) and what reason is given?
5. Why is the punishment for a Kohen's daughter who is guilty of "z'nut" (prostitution? promiscuity?) as
severe as it is?
9 de 13 11/08/2008 07:29 a.m.

6. As to the "Kohen Gadol" - are there yet additional mandates re: mourning practices and marital
relations?
7. What categories of Kohanim are excluded from bringing offerings to the altar (verses 17 - 21)?
8. However, are these categories "de-Kohanized" or do they remain Kohanim for all other matters (verses
22 - 23)?
Chapter 22
1. What conditions render a Kohen "unclean?"
2. Is there a mode of ending this "unclean" condition (verses 6 - 7)?
3. Why is there repetition here of certain food prohibitions which are legislated for all Israelites (verse 8)?
4. Who are excluded from eating of the offerings brought by a Kohen (verses 10 - 13)?
5. In the section descriptive of offerings, what is excluded as non-acceptable (verses 20 - 25)?
6. Is there a non-physiological exclusion as well (verse 25)?
7. What might the reason be for the legislation of verses 27 - 28 - and has "day 8" a "special import?"
8. How do verses 31 - 33 provide a "reason" for the preceding legislation?
Chapter 23
1. Is living kadosh daily highlighted by special occasions?
2. Of the special occasion, which one is ranked first and what is its frequency?
3. Does the description of Shabbat imply that you work to live rather than that you live to work?
4. Does the text say that you must work six days; or does it say that you must not work one day?
5. Do any of the special occasions represent a time of pleading for fecundity or are the "Moadim"
commemorative rather than beseeching?
6. Are the Moadim to be positioned in random fashion or in a specific mode?
7. Do the Moadim have a dual focus - that is, what is incumbent on the individual and is to be done in the
religious center?
8. Is any of the Moadim sad (as distinguished from serious)?
9. Why does the list of the special occasions begin with Shabbat?
10. What is a "mikra kodesh?"
11. Could there have been a "mikra" which is not "kodesh?"
12. Is "melakhah" (work) defined?
13. Is this the first time that "Shabbat Shabbaton" is mentioned? If not, is there a difference between this
reference and (an) other reference(s)?
14. When is "hodesh harishon?"
15. Are Pesah and Hag HaMatzot the same moed?
16. What moed is described in verses 9 - 14?
17. What moed is described in verses 15 - 21?
18. Why would verse 22 be included? Does it deal with a moed?
19. What is the "zikhron teruah?"
20. Is the moed described in verses 26 - 32 something new?
21. Among the korbanot, does any moed here listed include a "transgression korban"?
22. Is there any exception to the rule that work is to be avoided on a moed?
23. What reason(s) is (are) given to celebrate Sukkot?
24. Does any moed ask the Israelite to be sad?
25. Does any moed suggest that the Israelite should be "samey'ah"?
26. Do all of the Israelites observe the moadim in the same fashion?
27. Who is told about the moadim calendar - all of B'nai Yisrael or some special group?
28. Are the moadim for the wilderness experience only or for all time?
10 de 13 11/08/2008 07:29 a.m.

Chapter 24
1. What is the "neyr tamid?"
2. Based upon verse 3, does it burn 24 hours a day or does it burn from evening to morning?
3. And, according to verse 4, where is this "eternal light" to be?
4. What is the function of the "hallot" which are described in verses 5 and 6?
5. And, when are they to be placed?
6. Who actually consumes these hallot?
7. Who are the combatants described in verse 10 in terms of their ancestry?
8. The curse mentioned in verse 11 is a curse of whom or what?
9. Why would the name of the mother and the tribe be set forth?
10. Was there immediate appreciation of what should be done with the individual who had the curse?
11. In verse 14, all of those who heard the curse are to place their hands on the curser prior to his
punishment. Why might this be done?
12. What is the difference, according to verses 15 and 16 between one who curses a "godlet" and one who
curses "Divinity?"
13. How does verse 17 relate to the preceding passage - and is there any qualification as to the nature of
the killing in this sentence?
14. Verses 19 and 20 deal with one who has injured another. How is verse 20 to be read, and how was it
read subsequently in interpretation?
15. Why, in verse 21, would there be a repetition of that which is set forth in verse 17 and 18?
16. Is there any distinction in capital punishment between the Israelite and the stranger?
17. According to verse 23, what became of the one who cursed - and was there any question as to the
legislation set forth?
Chapter 25
1. Does sensible social communal planning deal with future needs - before they arise?
2. Is the source of material things (the earth) to be treated with consideration; isit granted a Shabbat?
3. Is nature's annual cycle supplementally a kadosh cycle, that is, to be observed by man?
4. Is any to be deprived of the essential means of production indefinitely; or at the fiftieth year is each
individual to have his property restored?
5. Essentially, then, is the earth the Lord's, assigned to man for productive use rather than uninterrupted
exploitation, and with a provision to inhibit massive accumulation of property in the hands of the few?
6. Is landlessness for anyone as a continual state acceptable?
7. If "deror" is a redistributive mechanism with an economic focus, would "proclaim liberty" be based on
equitable property distribution at regularized intervals?
8. Since "deror"/"yoveyl" is related to Yom HaKippurim, does this position economic legislation within
the context of the most significant holiday, ranking this legislation for the community with the
imperative legislated for the individual on Yom Kippur?
9. Overall, in this chapter, is there an assertion that man does not live in isolation from the fundamental
factors of communal existence but, rather that the human is a social creature wedded to a trilogy of
concern for economic structure, individual obligation and concern for avoiding perpetual class
stratisfication?
10. Why discuss regulations of this kind in the wilderness?
11. Is any economic activity other than that which is agricultural dealt with in this section? (The questions
which follow review the general theses of the chapter in specific verses.)
12. In verse 4 whose Shabbat is it?
13. Is any reason give, specifically, why there should be a seven-year sabbatical cycle?
14. What new factor is introduced in year 49/50?
11 de 13 11/08/2008 07:29 a.m.

15. Has there been prior direction as to how land was going to be distributed?
16. What are "deror" and "yoveyl"?
17. Who is included in the yoveyl arrangements; who is excluded?
18. Is "yoveyl" for the land or for the people?
19. What is meant by "returning to the ahuzah?"
20. What is meant by "social legislation?"
21. Does "religion", as the Brit understands it, deal with economics, property distribution, etc.
22. Who is given the responsibility to see to it that this arrangement (the Sabbath years and yovel/dror) is
carried out?
Chapter 26
1. In this chapter is the fulfillment of the mitzvah determined by "how to feel" or "how to think" or,
rather, determined by action - what one does?
2. In verse 3 appears the word "im" - "if". Does this imply that adherence to Brit legislation is an exercise
of will not of predestination or compelled direction? Put otherwise, are the Israelites "free" to go one
way or the other?
3. But, if the Brit is fulfilled, will it bring good things?
4. Are the "good things" material - that is economic security and shalom (understood minimally as the
absence of strife and maximally as fulfillment and the ability to successfully withstand attack)?
5. Do the "good things" promised include ruling over other peoples, supernatural or unnatural benefits,
expectation of benefits in any "other world?"
6. Would the Brit giver, then, be identified primarily as the freedom giver (verse 13)?
7. Is there any specification of the percentages of Israelites who must fulfill the Brit "to bring the good
things" or is this left "open?"
8. In the various descriptions of Divinity, are the anthropomorphisms (verse 17 for example) to be
understood in poetic mode?
9. Is the Divine described as "capricious" or is there a firm predictability factor, "publicly announced?"
10. If the Brit is violated, that is, not adhering to the mitzvah pattern (verse 14) is this violation volitional?
11. Negative consequences follow which are the opposite of the good things - and, again, are these
"consequences" natural or otherwise?
12. In the last analysis, do these negative consequences of Brit violation specify perpetual punishment,
destruction, or punishment in another world?
13. While not positioned in time, does the essential posture of the Brit maker promise good things - not
warranted basically by the Israelites but warranted by the "nature of Divinity" (verses 44 and 45) or are
these verses to be understood in some other way?
14. The concluding refrain of the Brit kadosh instruction is somber by virtue of listing the consequences of
non-mitzvah performance. But, is there always hope?
15. In the last analysis, will the Kadosh Barukh Hu ever forget and/or destroy the Brit people according to
this statement?
Chapter 27
1. This chapter deals with fulfilling vows. How would it relate to the immediately preceding text of
Chapter 26?
2. Is any indication provided as to how "one is to evaluate" the worth of an item brought to fulfil a vow?
3. Is any exchange permitted for a creature which has been designated as an offering (verses 10 - 11)?
4. Should one "pledge his residence", is there any mode of redeeming it (verses 14 - 15)?
5. Are there regulations for the pledging of a field and any special regulations regarding a pledge which is
made after the jubilee year?
12 de 13 11/08/2008 07:29 a.m.

6. What is the definition of the word "heyrem" as used in verses 28 and 29?
7. Would the closing verse of this particular chapter - which, as well, ends the book of Vayikra - be as
appropriate, sequentially, at the end of Chapter 26?
13 de 13 11/08/2008 07:29 a.m.

http://www.uscj.org/cgi-bin/print.pl?Numbers6499.html
Perek Yomi - Numbers

Chapter 1
1. The Greek name of the book is Arithmoi ("Numbers"); the Latin is "Numeri." How do the opening
chapters explain these titles?
2. Although at Sinai, is Moses instructed "on the mountain" or ______?
3. Is the census of an "Am" (nation) or of an assembly (congregation) "Eydah?"
4. Are all counted, or only the adult males?
5. Who conducts the census (verses 3 and 4)?
6. What determines the sequence of the listing in verse 5 et seq (maternal descent of Jacob's children, or
other)?
7. Which group is made up, actually, of two divisions (verses 32 – 35)?
8. Does the count in verse 46 coincide (in rough numbers) with the count upon leaving Egypt as set forth
in Exodus?
9. Which tribe is not in the count (verse 49)?
10. Why is this group excluded from the overall census (verse 50)?
11. What is the function of the Levites according to verse 51?
12. Who is not to approach the Mishkan?
13. Has this been said before?
14. What might happen if an "unauthorized" person approaches too close (verse 53)?
Chapter 2
1. What is the center of the tribal arrangement?
2. Is the sequence of placing the tribes in this order the same as the census in chapter 1 – and if not,
(possibly) why?
3. Do the numbers here (Judah, for example) coincide with the numbers in the overall census of chapter
1?
4. Is there any dispute as to the placement of the groups around the Mishkan (verse 34)?
Chapter 3
1. Do verses 1 – 3 specify that Aharon and Mosheh are of the tribe of Levi?
2. According to verse 6, whom are the Levites to serve (see also verse 9)?
3. What are "netunim?"
4. According to verse 12, to whom do the Leviim belong – to Aharon or to _________?
5. And, according to verses 12 and 13, why are the Leviim considered special?
6. In verses 14 – 39, in addition to a census of the Leviim, what else is specified for each "family?"
7. How do verses 40 – 44 affirm the purpose of selecting the Leviim?
8. How are verses 47 and 48 continued in our tradition to this day?
Chapter 4
1. Why would the task of the Kehatites among the Levitical families be singled out in this chapter?
2. What is "altar of gold" (verse 11)?
3. What is the altar in verse 13?
1 de 18 11/08/2008 07:28 a.m.

4. What limitation is set on the function of the Kehatites (verse 15)?

5. Why the specific mandate re: the Kehatites in verse 18?
6. How is verse 19 to be understood?
7. Why are the Kehatites not to see "the swallowing of the unique (kadosh)" (verse 20)?
8. What is "the kodesh that is swallowed?" Is it the preparation/covering of the religious center's items
before travel – or does it refer to something other?
9. What tasks are assigned to the Gershonites (verses 21 et seq)?
10. Who (once again stated) supervises their labors (verses 27 and 28)?
11. Are the B'ney Merari assigned to any of the religious center's furnishings (i.e. altars, table, etc.) or to
the overall "building elements" (verses 31 et seq)?
12. In verses 34 – 49 is any additional information set down as to the function of the three groups, or is it a
summary?
Chapter 5
1. Why would those suffering from "leprosy" and other skin ailments be sent to dwell outside the camp?
2. Is this an expulsion from the community, a punishment, or an attempt to keep the community "clean?"
3. If one transgresses (verse 6), what is the first step in exculpation (verse 7)?
4. What does the summary in verse 10 stipulate?
5. If a man suspects his wife of infidelity can he summarily end the marital relationship (verses 11 – 15)?
6. Is there any interrogation of either husband or wife in the procedure which follows (verses 15 et seq)?
7. In verses 19 – 24 what is "the test" of fidelity – and what result is expected (verses 27 and 28)?
8. Is this entire procedure to obtain if there are witnesses (and prior warning) to an adulterous act?
9. In verse 31 what is meant by "the man will be free of transgression" – what transgression?
10. Is any punishment, as such, set down for either the woman or the man (unless one regards this process
as punishment, rather than mode of ascertaining guilt or innocence in the absence of witnesses)?
11. Why would the Torah have used this mode "of proof"; what was the alternative (in the absence of
witnesses or other objective attestation)?
12. Is there any comparable (or other) procedure set down for the husband suspected of adultery by his
wife?
Chapter 6
1. What is a "Nazir"?
2. Can either a man or a woman take an oath to be a "Nazir?"
3. Why would one take such an oath? Is the reason given in text?
4. What is the prohibition stated for a Nazir as to food?
5. What is the prohibition re: personal appearance (verse 5)?
6. What is the prohibition re: a death – including a member of the family?
7. Is there any personality in the Tanakh who was to be a Nazir, not according to his or her oath, but from
birth, according to instruction to parents?
8. Does the Nazir have any task assigned during Nazirdom?
9. Are any of the regulations different for a male than for a female taking the oath to be a Nazir?
10. According to verse 13 and following, how does the term of the Nazir end?
11. And, when it ends is the former Nazir, male or female, in any way "different" or to be treated
differently by the community from that point on?
12. Why would (might) text have the sequence of the "suspected" wife, followed by these regulations for
the Nazir?
13. Do verses 22 – 27 bear any apparent relationship to the immediately prior text?
14. Are the Kohanim told directly how to "bless the Israelites" or are they told via Moses and, if the latter,
2 de 18 11/08/2008 07:28 a.m.

why?
15. Is there any detail as to when or where the blessing is given?
16. Is there any detail as to how the Kohanim blessed (i.e. hands outstretched? following lavation by the
Levites?)
17. Is the b'rakhah that of the Kohanim or communicating that of Divinity (verse 27)?
18. Is any special preparation incumbent upon the Israelites to receive the blessing?
19. What three desiderata are included in the three sentences (ending phrase in each case)?
Chapter 7
1. In chapter 7, how is the final erection of the worship center celebrated?
2. According to verses 2 and 3 what did the leaders of the Israelites bring as a group to celebrate the
completion of the Mishkan?
3. According to verses 10 and following, what additional gifts did the Nesiim bring?
4. Is the order of the Nesiim the same as the order in the census (chapter 1)? If no – why the change?
5. Is there any variation in what each of the Nesiim brought?
6. When is this portion of Torah read in the holiday readings?
7. In verse 89 – what Voice speaks to Moses from the Ark covering, between the cherubs?
8. Why would this sentence end the narrative of the dedication of the worship center?
Chapter 8
1. How is the description of the lights and the candelabra continued as a tradition to this day?
2. Having dedicated the Mishkan, what "dedication" follows?
3. Should verse 12 immediately follow verse 10 – and what does the symbolism convey?
4. What is the relationship between verses 11 and 13?
5. According to verse 14 to whom did the Leviim "belong?"
6. Does verse 17 change the earlier reason for the selection of the Leviim?
7. Why, were it not for the Leviim, might there be a "plague" amongst the Israelites approaching the
"Kodesh?"
8. How long do the Leviim serve, and what is their role following "retirement" (verses 24 – 26)?
Chapter 9
1. What is the "first month" of the year according to verse 1 and what, then, is the "New Year" holiday?
2. Is there any reference to Hag HaMatzot in these passages?
3. Are those who were unclean permitted to observe Pesah (verse 6)?
4. What ruling is set down for those in this category of "unclean" (verses 10 – 12)?
5. What/when is the "one law for the stranger and for the citizen" to obtain?
6. With the completion of the dedication of the Mishkan and the dedication of its personnel, what now
hovers over it?
7. What is the function of the "hovering cover?"
8. Who/what, then, determines the itinerary of the Israelites in the wilderness?
9. Lest there be any uncertainty as to the movement of the Israelite camp, what does verse 23 affirm?
Chapter 10
1. What is (are) the function(s) of the hatzotzrot?
3 de 18 11/08/2008 07:28 a.m.

2. Are the hatzotzrot man made?

3. Does their "sounding" have any magic purpose?
4. Is military activity following settlement in Kanaan for conquest or for defense (verse 4)?
5. What are "alfei Yisrael": "thousands" or "contingents?" And if the latter, might this introduce a possible
solution to the matter of numbers and texts?
6. What is the difference between "tekiah" and "truah?"
7. What type of warfare is described in this portion?
8. Does the text say "God will save you" when the hatzotzrot are sounded?
9. What is the signal that the Israelites are ready to "be on their way?"
10. What is Har Adonai?
11. What is "Aron Brit Adonai?"
12. Why does the Torah scroll have reverse "nuns" around verses 35 and 36?
13. Now that the Israelites are fully instructed with the Kirvah Center in their midst, the Brit explained, are
they now ready to move up to Eretz Yisrael?
14. And, in this chapter, who/what is the actual leader of the people?
Chapter 11
1. Does this chapter describe a community as homogenous in its thinking/reaction?
2. Will the same experience have different consequences depending on the perceiver(s)?
3. Can the "lumpenproletariat" lead the overall community; or are feelings infectious?
4. Can petty desires which are immediate overcome desire/needs in terms of major long-lasting
objectives?
5. When the present is (even marginally) demanding, can memory become a variable stressing the "good
old days?" Is nostalgia selective?
6. Will even the finest, most patient leader complain at times? However, will such a leader blame the
people or denounce them?
7. Or, will he assert his own inadequacy for the task?
8. Is Mosheh's position in this chapter that the people (as at the golden calf incident) must be protected (or
at least cared for) at all costs, even if it means his end as a leader? Put otherwise, is the difference
between the politician and the statesman that, where the latter is concerned, he will focus the problem
on himself and the solution must come from him?
9. Is the solution to the problem of over-centralization of authority to make the leader "supernatural" with
"supernatural talents and attributes" or, rather, to decentralize (some of) the authority?
10. Will more teachers alleviate mass misunderstanding and general strain on the part of the group? Can
complaining be offset by increasing the number of "Mosheh-type personalities" as distinct from law
"shotrim", that is, law enforcers rather than law explicators?
11. Can unfettered desire result in unfettered indulging?
12. Can unthinking, extreme desire threshold disaster?
13. In reading verses 21 and 22, does it appear that even the most committed leader can (will) still have
moments of doubt and might even wax sarcastic?
14. Is the doubt of the committed dealt with in the same fashion as the doubt (and action) of the
perpetually vacillating? Put otherwise, are there gradations of consequence in "questioning" God's
omnipotence?
15. In verse 25, does it appear that the essence of the teacher/leader is projective instruction rather than
personal charisma?
16. And, in verses 26 and 27, does the teacher/leader need a magic place to evidence his skill/concern?
17. In verses 27 – 29, is the message that leadership trainees (Joshua, for example) are prone to be
meticulous about the detail of major plans, whereas the tested leader understands the difference
between detail and objective?
4 de 18 11/08/2008 07:28 a.m.

18. Does the responsible leader aspire to the day when his leadership will have eliminated the need for its
exercise?
19. The gluttonous are victimized by their gluttony. Does this mean that desire per se is disapproved or,
rather, that unfettered desire for immediate satisfaction is not the norm of the Brit/Kadosh approach?
20. What does the term "asafsuf" mean and why is the "eyrev rav" (used in the Exodus story) not used
here?
21. Specifically, what is the complaint of the entire community?
22. And, specifically what do the people remember of the Egyptian experience?
23. What is meant by the phrase "nafsheynu yevaysha?"
24. In this chapter there is a literary device of pluralizing the complaint; what does this achieve?
25. Why is it necessary to define "mun?"
26. Do the people, or their tribal leaders, bring their complaints to Mosheh?
27. In "raising" the problem in this chapter before Divinity, what does Mosheh specifically say of the
Israelites and what does he not say?
28. To whom (or what) does Moshe seek to direct "God's anger?"
29. Of the seventy people who are gathered, what are their characteristics in terms of appearance, age,
strength, speaking ability – or are these not mentioned?
30. Do the seventy kneel or "stand tall" as they gather around Mosheh?
31. Does the designation of the seventy answer Mosheh's first request of Divinity?
32. What is the answer to the second request (the wish for meat)?
33. What is the actual transgression of the Israelites – that they want meat or that they preferred life in
Egypt?
34. Who questions the possibility of fulfilling the people's desire; and is this questioner punished for
doubting? Why? Why not?
35. Where the seventy are concerned, what is meant by "va'yitnabu?"
36. Why is Joshua troubled by the "prophesying in the camp" and Mosheh not so?
37. In sum, does Divinity deal with the two problems raised in this story – the people's desire for meat and
the leader's problem of leadership/control?
38. In both cases, the quester gets quested but what is the difference between the way the two problems are
dealt with?
Chapter 12
1. What is the grammatical problem in verse 1?
2. Why is Miryam listed first?
3. Does the text indicate, specifically, what was said about Mosheh's Kushite wife?
4. Does text indicate when Mosheh married the Kushite?
5. Besides talking about Mosheh and his Kushite wife, what other "complaint" did Miryam and Aharon
voice?
6. When, indeed, does text indicate that Divinity "spoke" to Miryam?
7. What is an "anav?"
8. Is there any record of what Mosheh said to Miryam and Aharon?
9. Is the family relationship of Mosheh to his detractors mentioned in text?
10. What "mood" is communicated by the word "pitom" (suddenly)?
11. Is the word "pitom" (suddenly), not used in any other point in Tanakh, instructive? Is it clear from the
story that Mosheh is a leader non-pareil and that there will never be one comparable?
12. In terms of attacks on a leader which are "ad hominem" (that is, quite personal) does the text indicate
that the one who initiates is more responsible than the one who echoes (verse 1 and verse 10)?
13. What distinguishes Mosheh from other Neviim; from everyone else?
14. Why is no answer expected of Miryam and Aharon after Divinity castigates them?
5 de 18 11/08/2008 07:28 a.m.

15. Why does Aharon address Mosheh as "Adoni" and not as "Ahi" (my brother)?
16. Is Aharon apologizing for what was said of Mosheh by Miryam and himself?
17. Why does text (verse 12) use the masculine in referring to Miryam – or is it Miryam that the text
describes?
18. What is Mosheh's tefillah – for healing or for forgiveness?
19. Is his tefillah answered? If not, why not; if yes, when?
20. Is Miryam described here as she was described at Yam Suf (Sea of Reeds)? Why? Why not?
21. Does this chapter indicate that the Brit leader is color blind and that pigmentation means nothing to
Mosheh but, rather, it is what is under the epidermis that counts?
22. Yet, do some people judge by color? The text does not say a "young woman" or " a pretty woman"or
"an intelligent woman" but rather "a Kushite woman."
23. Does prejudice lead to disregard of the Brit legislation and does bias warp good sense? Do they bring
their displeasure to Mosheh or, rather talk about him, forgetting the mandate "hohiah tokhiah" –
directly confront if you have a problem?
24. Is prejudice, as presented here, a device of the prejudiced to escalate their stature?
25. Are there unusual features as to how text relates to the two-fold act of (a) personal attack based on
prejudice and (b) aspiration to leadership? Are Miryam and Aharon among the seventy selected in the
previous story? Does their plaint recall Moshe's own prior request for sharing authority?
26. Does the genuine leader readily "forgive" and, too, seek to protect the guilty if at all possible?
27. Is the basic lesson of the text that the transgression of "lashon hara" is not erased that easily, and is this
particular narrative one of the few occasions when Mosheh's intervention does not yield the desired
response – at least not immediately?
Chapter 13
1. Who directs that the survey of Kanaan be undertaken?
2. Why are twelve sent; and why are they all leaders?
3. What direction does Mosheh give to the group? Do they all receive the same briefing?
4. What are the two main concerns of the survey?
5. Do the surveyors carry out their responsibility as directed?
6. What does the word "aetiology" mean (utilizing verse 24)?
7. Is the "tour" of substantial duration in time?
8. To whom do the surveyors report?
9. What does the epigram "zavat halav u'devash" imply?
10. Is the report technically correct; is it exaggerated in any way? Is the report – especially the sequence of
information – encouraging to the people?
11. Do all of the surveyors make the same recommendation? As a matter of fact, were they asked to make
any recommendation?
12. Is the editorial comment of the surveyors consistent with their report (verse 32)?
13. What is the message in the closing remarks "we felt like grasshoppers and that is the way we looked to
them?"
14. Is the opinion split 11 – 1 or 11 – 2 in this story?
15. What (key) word is entirely missing in the dialogue of the surveyors?
16. Does this chapter indicate that a plan, however carefully prepared, can go awry, since it depends on
"people" and "people" exercise free will – so that anything can happen?
17. Does the text indicate that an important task should be entrusted to those who are on the leadership
echelon?
18. And does the text indicate that an assignment should be carefully explained even to leaders?
19. Since the perceived is rarely objective but largely determined by the perceiver, is it ever possible to
instruct people (even leaders) in courage?
6 de 18 11/08/2008 07:28 a.m.

20. Will the fainthearted, at first, say "we cannot do it" but hint and stress the problems?
21. Put otherwise – is the majority always right?
22. Is a lackluster self-image of inferiority and weakness usually what the individual believes others think
of him?
23. Is self-deprecation frequently self-fulfilling?
24. Is the past (in this case the victory over Amalek, for example) forgotten by the fainthearted when faced
with another challenge?
25. And, from this chapter, would one learn that differences of opinion among the leadership should be
voiced with full openness before the rank and file?
Chapter 14
1. Do the Israelites reason with Mosheh?
2. What is (are) the only alternative(s) to entering the land that B'nai Yisrael consider?
3. And, do they prefer to fight for their land or to return to slavery?
4. Were they justified in their preference? Why? Why not?
5. Who, now, joins Caleb in arguing for entering the land?
6. What is the main argument "to move ahead" that Caleb and Joshua advance?
7. How do the people respond to this argument?
8. What is to become of the B'nay Yisrael who left Mitzra'yim; why?
9. Did the Israelites "break the Brit?"
10. But (and) is the Brit still in place?
11. Is the Brit a one generation covenant?
12. What is the reaction of the Israelites to announcement of the future of their own slave generation?
13. Why is this reaction not successful?
14. Does the defeat validate that the majority of the surveyors of the land really were right in their opinion?
Why? Why not?
15. What does Torah teach as being absolutely essential to avoid defeat in war?
16. According to this narrative, what is now to happen for the next four decades?
17. Does this chapter indicate that those brought up in despair and slavery, even when freed, will yet revert
to the slave mentality at times of stress?
18. And does the text teach that the absence of will, the lack of courage, can cancel out all encouraging
signs?
19. Do the rank and file usually look elsewhere to place blame rather than look to themselves?
20. According to this chapter, as between freedom and independence with some risk, on the one hand,
versus the security of chains and survival on the other, will the slave mentality prefer the latter?
21. According to verse 8 those who are courageous will call upon the new or the old? Note: Is the promise
of the Brit (yet to be fulfilled and therefore new) the argument of those who do not yield to the slave
mentality?
22. Does the rank and file, which can quickly become a mob, want to be contradicted or, if contradicted,
will it seek to destroy those who would reason with it?
23. While text has taught that the consequences of cowardice and rebellion against the Brit can be
overlooked again, when the evidence is that all of this repeated instruction was meaningless, what will
eventuate?
24. Does this chapter teach that "people will usually get what they ask for" (deserve)?
25. If the Brit will remain in place, will its fulfillment be with the slave population or for those who are born
and grow up as free men?
26. Does the text teach that it is not always possible to change your mind at a later time – it can be too late?
27. And does the text teach that action denuded of purpose and contravening what is absolutely certain is
not courage but foolhardiness?
7 de 18 11/08/2008 07:28 a.m.

28. Since the new generation will enter the land, is the text asserting that lack of courage and vacillation are
not hereditary – each generation has a new opportunity and the children need not always imitate their
parents, given opportunities and living in different circumstances, they can be other than their
antecedents?
Chapter 15
1. Why are tzitzit on the "knaph" and not, for example on the neckline?
2. Are the tzitzit intended for a special garment or every garment?
3. Are the tzitzit a temporary or permanent measure; and in either case – why?
4. Do the words "layv" and "eyna'yim" mean these specific organs or is this a "merism" to include thought
and all the senses? ("Layv" is understood as the seat of thought; "kaveyd", the liver, as the seat of
emotions – as understood in those days.)
5. What specific purpose does Torah set down for the tzitzit?
6. Does Torah indicate what will happen if the tzitzit are not provided?
7. Is there any explanation for the "petil tekheylet", the blue strand?
8. Does Torah seem to accept sense perception as the best measuring rod of reality?
9. What might (does) the repetition in verse 41 communicate?
10. Is there a self-evident reason for placing this entire passage at this point instead (for example) at Sinai?
11. Is the specific detail of how the tzitzit will look set down?
12. Does this passage, then, indicate that the Israelites need constant reminders of their lifestyle (so that the
food regulations are helpful but not sufficient)?
13. Is the mnemonic device that which is always at hand?
14. Is the purpose of tzitzit "magic"; does it offer any protection; is it made of any but natural substance?
15. According to verse 39, are individual conclusions about lifestyle and the seduction of the senses to
yield to (ranked inferior to) the Brit legislation (mitzvot)?
16. And, according to verse 39, since the Israelites could not be impervious to the attraction of "alternate
lifestyles" (they are neither saints nor supermen), are persistent reminders essential?
17. Does this section affirm free will? Does Divinity "miraculously" change human nature so that it cannot
go astray – or, put otherwise, are tzitzit a guarantee or an aid and, when all is said and done, can even
an omnipresent reminder be disregarded?
Chapter 16
1. From what tribes do those who challenge Moses derive?
2. Are they joined by any others?
3. What is their complaint – "undemocratic authoritarianism" – in the actions/conduct by Moses and
Aaron?
4. Does Moses deny the charge that, indeed, some Israelites are "chosen" and "closer" (verse 4)?
5. What test does Moses posit (verse 6 and 7)?
6. In verses 8 – 10 what specific aspiration does Moses allege as to the challenge of Korah (and does he
mention the Reubenites)?
7. How is Aaron described by Moses in verse 11?
8. How does the Reubenite refusal to come to Moses parody Moses' statements?
9. Is their argument the "lack of equality" or the failure of Moses' leadership to do what he promised?
10. How do Dathan and Aviram recall life in Egypt (verse 13)?
11. In Moses' (angry) reply does he address the "charges" of failure to produce or does he address another
issue (verse 15)?
12. Is verse 17 other than verses 6 and 7?
13. How does verse 19 "diffuse" the confrontation – or does it?
8 de 18 11/08/2008 07:28 a.m.

14. Is Divinity cited as partisan – and, if so, in whose favor?

15. Do Moses and Aaron "welcome" the proposed action?
16. What theological view of Divinity and Its universality is reflected in verse 22 – and how does this verse
echo Abraham at Sedom?
17. How is verse 22 consistent with Moses' "position" at the "golden calf" – a traumatic incident?
18. From this point on, between whom and whom is the confrontation (verses 25 – 27)?
19. What does Moses predict for the challenger – and in what mode? Will the Levites "go through the
camp" as with the golden calf rebellion or _____?
20. And – is Moses' prediction affirmed?
21. How do the Israelites react – with awe or fear of a similar fate?
22. And what becomes of the 250 individuals who approached with the "censers" (fire pans)?
23. The conflict ends, then, by human action (as at the golden calf) or otherwise? How, in this narrative, is
the role of God radically different when compared with the earlier rebellion?
24. Is Moses' argument that the guilty are to be punished and not the entire community, validated?
Chapter 17
1. Why would the fire pans be a "sign" to the Israelites (verse 3)?
2. According to verse 5, what is the "reminder" that this covering of the altar is to symbolize?
3. And, specifically, according to verse 5 who, and only who, would be permitted to offer incense before
Divinity?
4. Accordingly, then, the impunity of Korah was not to challenge Moses' leadership but, rather, to aspire
to Kohanic responsibility. Is this correct?
5. And, in verse 6, why would the Israelites say to Moses and Aaron "You have killed the people of
God?"
6. What causes the people to pause from further action according to verse 7?
7. Would it appear, then, that the Korah incident convinced the Israelites to follow the leadership of
Moses and Aaron?
8. As a result of this new upsurge, what afflicts the people?
9. And, according to the text, what brings about a cessation of the "plague?"
10. In verses 17 and 18, is another proof being called for?
11. And, according to the text which follows, what is the nature of the proof and who was it intended to
indicate as the "select?"
12. According to verse 23, what becomes of the staffs and which staff is "singled out?"
13. Finally, the reaction of the Israelites in verse 24 would seem to be enthusiastic acceptance or, rather
blasé?
14. As a matter of fact, what is the reaction of the Israelites in verses 27 and 28?
Chapter 18
1. Is it not unusual for Divinity, in Humash text, to speak directly to Aaron – as is stated here? What might
explain that "direct communication" in this instance, rather than through Moses?
2. Does verse 2 echo that which has been set forth earlier in this volume on a number of occasions
regarding the Levites?
3. According to verses 4 and 5, so long as no "stranger" (that is a non-descendant of the tribe of Levi)
approaches the altar, what will eventuate?
4. And, according to verses 6 and 7, what is the relationship of the Levites to Divinity and to the
Kohanim?
5. In verses 8 through 19 what is set forth in terms of the Kohanim and their relationship to various
offerings which are brought by the Israelites?
9 de 18 11/08/2008 07:28 a.m.

6. In verse 19, are only the male Kohanim to receive these portions or are the women included as well?
7. However, according to verse 20, what do the Kohanim not receive?
8. In the description of the Levites, once again reference is made in verse 23 that "they will bear their
transgression"; what transgression?
9. Do the Levites have any portion in terms of land in the distribution which will take place in Canaan?
10. However, according to verses 25 et seq, do the Levites keep the tithe or do they share it with the
Kohanim?
11. In summary, would this chapter, then, indicate what the means of survival and "income" are to be for
those who serve in the Worship Center?
Chapter 19
1. From verse 1 through verse 8 there is a description of a red heifer which is to be selected and
slaughtered (the word offering is not used here nor is there any reference to any altar), and this first
section concludes with the fact that there are those who have specific roles. In verse 9, what is to
become of the ashes of the heifer?
2. In verse 9, further, it is noted that these ashes are to be placed in a specific location. Is there any
indication of their use?
3. In verses 11 through 22 there is a description of the utilization of the ashes of the red heifer for the
purpose of rendering clean those who have become impure through touching a cadaver or that which is
related thereto. Are these ashes for any individual in this situation?
4. Why would the attitude towards a cadaver or that which is associated by the dead require a very
special treatment?
5. Would the principle of this chapter be that one must prepare for community needs (in this case
purification) before the need actually arises?
6. Could that principle, then, be extended to other services for the community, of varying natures, prior to
the actual need arising?
7. And, if that is a principle, what is the Torah teaching as to community planning and what the religious
leaders are expected to do for the overall community?
8. Would this chapter, then, suggest "crisis response" or, rather, preparation before crisis and before need?
Chapter 20
1. How are the Israelites intensifying their complaints?
2. What would (does) the mateh bring to mind?
3. What makes of this incident a public demonstration?
4. What is Mosheh to do, specifically?
5. Who "talks" in verse 10?
6. In spite of failure to specifically follow instructions, what is the result – for the people?
7. Is the prediction that Mosheh will not take the Israelites into Eretz Yisrael the same as "he himself will
not enter?"
8. Is this prediction described as a punishment?
9. What is the nature of Mosheh's failure?
10. Had Mosheh failed in this way in the past?
11. Does "the prediction fit the failure"; is it "just?"
12. Does Mosheh, who argued vigorously for the Israelites on many an occasion, argue (or plead) for
himself?
13. Does he sulk and/or "resign?"
14. Is he rendered inactive by the "Merivah" incident?
15. What relationship does Torah see between Edom and the Israelites?
10 de 18 11/08/2008 07:28 a.m.

16. Why is the message to Edom a synopsis of what happened – and quite selective?
17. What does "peaceful passage" mean?
18. Why do the Israelites not force their way through?
19. Is the reaction of Divinity to this incident recorded?
20. Would verses 14 – 21 indicate that negotiation is preferable and, in any event, one does not fight with
"brothers?"
21. Would engaging in conflict be regarded as cowardice or, depending on circumstances, as other?
22. Does Aharon select a successor?
23. What is Aharon's closing message to the Israelites?
24. What is the (possible) meaning of the transfer of clothing from Aharon to Eliezer?
25. What is different in the instance of Miryam's death and of Aharon's death? What is the same in the
instance of their passing?
26. In this chapter, Miryam's death is recorded tersely without any involvement of Divinity and without
mourning recorded and without even a minimal epitaph – what does this imply?
27. And in this chapter, when the goal becomes more distant, do troubles multiply?
28. Does this text teach that even the rebellious, however noxious their posture, ought to be cared for
rather than "punished?"
29. And does text indicate that, taunting or otherwise, Divinity is "concerned" for the Israelites since the
needs of the people, even rebellious – (not preference but indispensable needs), are so significant that
the unusual will occur?
30. Should leaders fulfill their charge or embellish it? Is initiative always advisable?
31. In connection with the action of Mosheh in this instance, he was specifically instructed, and his action
was contrary to the overall ambience and intent, with what result?
32. According to verse 16, is history, even by those who experienced it, always recalled precisely?
33. In verses 22 – 29 is the text indicating that leaders are judged by their actions, especially in their mature
years? For example, Aharon who was older, dies first; has no role in selecting his successor; gives no
charge to his successor; he, "the speaker", does not say one word prior to passing; he does not view the
land from afar. What is the text teaching?
34. Yet, does the text also teach (verse 29) that a weak, indecisive leader is usually "loved" (at least) as
much as a strong principled leader? Do the masses appreciate the permitter?
Chapter 21
1. Would this chapter's content indicate that there is an assumption that there has been a passage of about
four decades and that these events now involve the new generation?
2. And, unlike the previous chapter, is it clear that negotiation and peaceful solutions are preferred but not
always available?
3. When minimal reasonableness is not evidenced by the "other party" and the need is imperative, can
force be used; should it?
4. And, has the new generation learned well? Is there any evidence of fear, whining, cowardice or, rather,
resolution and efficiency?
5. Thus, is the "first test" of the new generation successfully passed and is it (essentially) the same test
that the old generation failed?
6. Who were the Amorites (does text say)?
7. Is Sihon a Semitic name?
8. What is "derekh hamelekh?"
9. Does the area of Sihon seem to be "midbarish" (wilderness) or settled and developed?
10. What assurances were offered by the Israelites to Sihon?
11. Does Sihon negotiate or escalate to confrontation?
12. Who leads the Israelites in battle?
11 de 18 11/08/2008 07:28 a.m.

13. Why do the Israelites pause at the Amon border?

14. What could "va'yakeyhu" mean – destroy? defeat? both?
15. What became of the defeated Amorites (is it recorded here)?
16. Is any victory celebration noted?
Chapter 22
1. Has Moab been encountered before?
2. Does the verb "va'yakatz" (verse 3) call to mind an earlier similar situation?
3. How do verses 2 and 4 (b) relate to each other? Does the text tell who/what Bilaam is?
4. What is the geography of verse 5; where did Bilaam live?
5. Do Moab/Amon consider negotiating with the Israelites?
6. Have the Israelites made any threatening moves?
7. According to verse 6, what power did pagans see in curses?
8. Does Bilaam show any eagerness to curse the Israelites; any reluctance?
9. When does Divinity "communicate" with Bilaam – day? night? and how?
10. How can verse 9 be understood? Does Divinity not know?
11. What reason does Bilaam give for refusing to go with the messengers?
12. Does verse 20 contradict verse 6?
13. Does Bilaam show any surprise or fear at the communications from Divinity?
14. Is Mosheh (and/or any of the Israelites) alerted to "what is going on?"
15. Do we (the readers) know (to this point) what will happen?
16. In this chapter, are the Israelites facing a new/yet very old enemy: the pagan approach, a combination
of magic and wiles?
17. Since the Israelites are not conscious of the plans designed against them, is text teaching that in a
complex world, the absence of apparent confrontational forces does not mean that no threat obtains,
and that alertness, then, is always called for?
18. Yet, as in Egypt, there is "complete awareness" by __________?
19. Does text teach that paganism, while it relies on magic, does not rely only on magic (verse 26)?
20. And does text teach that unusual men are not only to be found among the Israelites?
21. Does text also teach that communication with Divinity (however articulated) is not limited to those who
are part of the Brit people?
22. Is it clear, then, that the text also teaches that Divinity has provenance quite beyond the Israelites?
23. Is the pagan seer here (unlike the Egyptian magicians) responsive to Divinity?
24. Would text indicate that there are recognizers of Divinity among non-Israelites, albeit they are not
bound by the Brit? Could this be a note of non-exclusiveness?
25. In this particular chapter there are a number of contradictions; do these (seeming) contradictions in text
(verses 12 and 20 for example) imply that "God changed Its mind?" If not, what?
26. Can difficult passages in text be understood in terms of authorship (sources), copyist error, and/or a
subtlety which is no longer apparent to the modern reader but was originally apparent?
27. Withal, does this text evidence consummate skill in description, maintaining tension, telegraphing
results without destroying interest – and, above all, making a point of ideological/moral consequence?
28. In the last analysis is the pagan "blesser/curser" subject to the same control as the Israelite leader?
29. And, does text indicate that political leaders (especially those who are authoritarian/absolute) assume
that any man can/will be moved by money/honor/status (verse 37)?
30. Does text indicate that the seer/thinker/man of ideology is moved, nevertheless, by non-material
considerations (verse 38)?
31. In the final analysis, is the pagan ideologue a contestant of Divinity or rather controlled by same?
32. Finally, in this treatment, is the pagan ideologue projected as mean, rebellious, a hater – or the
contrary?
12 de 18 11/08/2008 07:28 a.m.

Chapter 23
1. Do the preparations in verse 1 and 2 reflect any "certainty" on the part of Bilaam as to what would
eventuate?
2. Indeed, in verse 3 what is Bilaam's specific statement in terms of "revelation?"
3. Does text indicate what it was that Divinity imparted to Bilaam (verse 5)?
4. In the utterances in verses 7 through 10, what is the substance of Bilaam's "prophecy" and does the
presence of Balak and his retinue seem to inhibit him at all?
5. In the exchange between the king and Bilaam (verses 11 and 12), how does Bilaam affirm his position?
6. Does Balak decide to try again (verse 13 through 15)?
7. Verses 4 and 16 vary in one important word; what is it?
8. Is the second declamation of Bilaam (verses 18 through 24) in any way different from the first
statement?
9. By this time, Balak has decided that he will settle for __________?
10. Does Balak decide to try yet once again?
11. And how does chapter 23 end?
Chapter 24
1. What are "nehashim"? Has this term been encountered before in text?
2. What is meant by "ruah Elohim"?
3. Does text say that Bilaam knew that it was "ruah Elohim"?
4. Was Bilaam's oracle his – or was he serving as a megaphone?
5. Where is the word "neviim" usually found in Tanakh?
6. What does Bilaam dwell upon – the acts of the Israelites and their lifestyle or their organization and
their numbers?
7. What key word is not mentioned in verses 3 – 9?
8. Are the Israelites aware of what is happening? Are they in any way active in the drama or is it a drama
of Divinity, a pagan king, and a pagan seer?
9. Are Bilaam's words to be understood as a "berakhah" or as a description?

10. Would this chapter indicate that the mode and channels of communication of Divinity are "quite
varied?"
11. Is "description" necessarily "preference?" Are the verses of "Mah Tovu" a verbal portrait or a
proffering of good wishes?
12. And, (especially in verse 7) is there an implication that pagan seers (at times) are capable of the
projective?
13. In the final analysis, does this chapter indicate that any individual can be an instrument of Divinity?
Chapter 25
1. What were the Israelites doing with the daughters of Moab that warrants the term "liznot?"
2. Was the transgressive act of the Israelites by the few or by the many?
3. What does the word "va'yitzamed" imply; what does "tzemed" as a noun signify?
4. Does text explain why the Israelites did not persuade the daughters of Moab to convert to Brit
adherence?
5. Why is Mosheh instructed to hang the leaders facing the sun; why not the perpetrators? (Do some say
that it actually was the perpetrators that were intended?)
6. Does Mosheh do as he is told; does he act himself? What does he ask be done? Does text indicate it
13 de 18 11/08/2008 07:28 a.m.

was done?
7. Is a Midyanite the same as a Moabitess?
8. Specifically, what does Mosheh finally do?
9. Does crying/hand-wringing solve the problem?
10. In verse 7, what did Pinhas see (or perceive)?
11. Is Pinhas second or third generation out of Egypt?
12. Is he among the recognized leaders (verse 7)?
13. Does Pinhas' action solve the problem?
14. Who joined with him in what he did?
15. Is violence always to be avoided? sometimes? when?
16. Does this chapter indicate that "temptation is always at hand" and that reminders, education, do not
preclude yielding to an essential drive – such as sex?
17. Does the text indicate that inter-dating and "inter-marriage" are essentially destructive since they lead
to the violation of the Brit mandate – that is, that they lead to a reversion to paganism?
18. Does text indicate that when a society goes awry the leaders are to be singled out for responsibility?
19. Mosheh is on in years in this story. Does text indicate (imply) that an aging leader, however talented,
cannot always bring to bear either the insight or the resolve evidenced at earlier crises (as, for example,
the golden calf)?
20. And does text teach, too, that the young are "not always wrong?" Can the rank and file yield a leader
who would better appreciate what need be done, and is youthful action always to be regarded as
impetuous or subject to establishment direction?
21. Does Divinity instruct Pinhas?
22. Would the text indicate that transgression is indigenous to human experience and that its correction is
essentially in the hands of the self-same humans?
23. Are pity and permissiveness, in this narrative, of equal, greater, or lesser consequence than communal
need/Brit observance?
24. And does text indicate that a new situation calls for new (sometimes radical) measures, even when
established authority neither calls for it nor approves of it?
Chapter 26
1. How does the counting in this chapter differ from the counting in the beginning of Bemidbar?
2. Is the sequence of the tribes other than in the counting at the beginning of this volume – that is, the sons
of Leah, the sons of Rachel and the sons of the handmaidens?
3. In the course of the counting, are any editorial comments made (verses 9 and 10 for example)?
4. Why would the text specify here, and not in the story above, that "the sons of Korah did not die?" Why
is this particular statement necessary in terms of the overall Tanakh literature?
5. According to verses 20 et seq did Shelah, the son of Judah (the one remaining son of the three) marry
and have children?
6. Is there any great specificity in the descendants of Judah as there is with the other tribes – and if not,
possibly why not?
7. Of all the tribes, which would appear to have the longest and most detailed listing of descendants?
8. Is the final number (verse 51) essentially different from the number set forth at the beginning of
Bemidbar?
Chapter 27
1. Are women given the right to present a claim to Mosheh?
2. Is there any special preparation that women need make for such "approaching" (verses 1 and 2)?
3. Do the women kneel before Mosheh or do they stand?
14 de 18 11/08/2008 07:28 a.m.

4. Do they apologize for wanting to do something "not quite acceptable?"

5. Is Mosheh either surprised or upset that they are approaching him?
6. Are women permitted near "Ohel Moed?"
7. Does anyone tell them "be gone" or send a male representative?
8. What would have happened if they had had brothers?
9. What do B'not Tzlafhad say of their father?
10. What do they want?
11. Has anyone asked this question before?
12. From whom (or what) does the instruction come?
13. Does "property" inherit property or do people inherit property?
14. Does this incident teach that women are equal in all respects according to the Brit legislation?
15. Aside from what this teaches about women, what does it teach about family name and family
continuance?
16. Does text, then, teach that the Brit notion of tzedek is not delimited to the male?
17. And does text also teach that obsequiousness in legal process is no more expected of the female than of
the male?
18. How does text indicate that the issue isof a great significance?
19. Does the fact that a Divine imprimatur is given to the decision bespeak that this is more than a simple
decision?
20. Does text indicate that "the perpetuation of a name (family continuance)" is a ranking preference?
21. Is it clear that the general process for distributing the land will require refinement, but that the basic
principle is to be retained?
Chapter 28
1. In this sequence of offerings, what comes first (verses 2 – 8)?
2. And on the Sabbath, there is an offering. What would that indicate as to "changes in approach as to fire
and the like", since this particular text was set down?
3. Would Rosh Hodesh appear to rank Shabbat – does the list go from the "least important" to the most, or
is that not the pattern?
4. In verses 16 through 17, is Passover one day followed by another holiday or are the two meshed?
5. What follows the listing of offerings for the Passover (verses 26 et seq)?
6. Are any holidays of a biblical nature omitted in this chapter?
7. And if your answer is "yes", please move directly to chapter 29!
Chapter 29
1. What do we call the day described in verse 1?
2. And how do we describe the day set down in verses 7 through 10?
3. Is this day described in somewhat other fashion elsewhere?
4. What holiday follows, described in verses 12 et seq?
5. In verse 35, what is the meaning of the word "atzeret" and the refrain that "no work is to be done?"
How would that reflect on the earlier days in this chapter for this particular holiday?
6. And, with this chapter, have all of the biblical holidays been "covered?"
7. Would the first verse of chapter 30 appear to belong with that chapter or to serve as a conclusion to
chapter 29?
Chapter 30
15 de 18 11/08/2008 07:28 a.m.

1. Is a vow to be regarded lightly?

2. Do women vow as well?
3. However, where women are concerned, can their vows be "cancelled" by father or husband, as the case
may be?
4. What must be done by either father (for daughter) or husband (for wife) to cancel her vow?
5. On the other hand, for a widow or a divorcee, is there any mode of canceling their vows (verse 10)?
6. In essence, then, who controls the vowing "capacity" of the woman?
7. Does this particular legislation adhere to the overall approach that there is no complete "equality" in
many matters between the man and the woman?
Chapter 31
1. What is to be the final act of Moses (according to this narrative) before he dies?
2. Why is the phrase in verse 3 "nikmat Adonai?" And is this revenge or "justice?"
3. What becomes of the Midianites and their leaders?
4. What becomes of the women and children of the Midianites?
5. When Moses greets the victorious troops, why is he angered (verses 14 – 16)?
6. What is Moses' mandate to the military in verse 17?
7. Does the text indicate that this particular order was carried out?
8. How is the booty to be distributed?
9. Does anybody come to the worship center?
10. What purpose might there be for such a specific listing of the booty in various categories – virtually 40
sentences?
11. What is brought to the "tent of meeting" and for what purpose?
Chapter 32
1. Does text explain how, in the wilderness, the tribes of Reuben and Gad could have developed such
large numbers of cattle?
2. To whom do the representatives of these tribes bring their requests to inherit the land to the east of
Canaan?
3. What is Moses' immediate response?
4. What historical reference does he make to justify his negative reaction?
5. Who (verse 11) are the only ones of those leaving Egypt who will enter Canaan?
6. What is Moses' conclusion to his response (verses 14 and 15)?
7. Have the leaders of Reuben and Gad implied in their original request what they now promise (verses 16
– 18)?
8. However, what is the position that they insist upon, one way or the other (verse 19)?
9. Is Moses prepared to accept the (expanded? revised?) commitment?
10. Does Moses (according to verse 28 et seq) expect to cross into Canaan – so that he can see to the two
tribes living up to their commitment?
11. Who, in addition to these two tribes, is granted the east bank (verse 33)?
12. As the chapter ends, how many of the tribes are eventually to divide Canaan (west of the Jordan)?
13. Would this chapter indicate that cattle raising was not the "major occupation" of the (other) Israelites?
Chapter 33
1. Where, according to verse 2, did Moses write the record of this wilderness journey?
2. Do verses 3 and 4 differ in synopsizing the Exodus from Egypt?
16 de 18 11/08/2008 07:28 a.m.

3. Is there any reference to the Sea of Reeds disaster for the Egyptians?
4. In this synopsis of the "itinerary", are many of the signal events detailed in earlier text described or
alluded to (Marah, Midbar Sinai, Kivrot Hataavah, for example)?
5. Yet, in verses 37 – 39 there is recall of Aharon's passing. What would (might) that indicate as to the
author's ranking of "importance?"
6. The list of the wilderness travels ends where (verse 49)?
7. What primary charge is Moses instructed to communicate to the Israelites on the "threshold" of
Canaan?
8. How is the land, when conquered, to be distributed (verse 54)?
9. And, if B'ney Yisrael do not expel (conquer) the dwellers of Canaan – what then (verse 56)?
Chapter 34
1. Do the boundaries of the land to be Israel's include territory east of the Jordan?
2. What is the "great sea" (verse 6)?
3. Are these "boundaries" identical with earlier descriptions of the area to be conquered?
4. And, how many tribes are to divide the land by lot (verses 13 – 15)?
5. The supervisors of the land distribution are _________? (verses 17 et seq)
6. Is the sequence of the tribal leaders identical with the sequence at the beginning of Bemidbar?
7. Is there any indication of when the lots are to be cast for the land distribution?
Chapter 35
1. Will social relations in the Brit land/community be utopian (that is, no problems)?
2. Is "family vengeance" ever acceptable before establishing guilt?
3. What is "goel hadam?" How is this "geulah?" Whose "dam?" (verse 12)
4. What is a "miklat?"
5. Speculatively, why is a "miklat" not a section of every town or city?
6. What is considered "accidental killing?"
7. Is any punishment set down here for accidental killing?
8. What determines that a killing is a murder?
9. Can a murderer ever escape execution?
10. How is murder described in its impact on both the land and the social group?
11. Does this section tell anyone – the killer, the community, the family of the killed – how to feel?
12. What is the only obligation placed upon the accidental killer?
13. And, speculatively, why?
14. Can circumstantial evidence convict a killer of murder?
15. Can single witness evidence convict a killer of murder?
16. What is "kopher?"
17. Are there any circumstances when "kopher" will be accepted in lieu of the execution of a murderer?
18. Can a murderer plead on the basis of (a) his psychological state, (b) he was told to do it, (c) his
upbringing was bad, (d) he is impoverished, (e) the man/woman killed "deserved to die?"
19. Or, any other plea save that it was an accident?
20. What does a murderer do to the land?
21. What becomes of the land if the murderer is not executed?
22. Why is this section (virtually) the last section before the "closing oration" by Mosheh?
23. Does this chapter teach that in any society, including the Brit society, inter-personal affairs are so
complex that there must be conflict, sometimes serious?
24. Does the chapter teach that Brit legislation will not change a human's nature, but it is intended to
regulate the human's conduct in an intelligent fashion?
17 de 18 11/08/2008 07:28 a.m.

25. Over and above just regulations, provision must be made for certain contingencies beyond the law;
how?
26. Does this chapter presuppose a social system in which family/tribe is central and wherein the
family/clan/tribe will expect (and itself fulfill the expectation) avoiding wrong to one of its members?
27. Would this presuppose a mode of carrying out "justice" in the (yet) absence of a full civil authority
structure typical of a much later social organization?
28. Does Torah seek to control the deep-seated emotion on the part of the family members of the killed or
to regulate the action in a number of ways?
29. Is killing per se a criminal act; or is its nature determined by ascertainable intent its criminality as a
function of deliberateness? Is accidental killing regarded as "murder?"
30. Is the accidental killer to be protected from the response of the dead individual's family?
31. Is the purpose of this legislation to avoid "lynch" activity by positing that even if family "retribution" is
valid, it is only following a proper procedure, and that guilt and/or innocence are not functions of
anything but due process?
32. Does this protective legislation include non-citizens?
33. Does the execution of the murderer validate the earlier aphorism "nefesh tahat nefesh" – a life for a
life?
34. Is it clear that the protection of the full society is afforded the killer who is not a murderer (verse 25)?
35. And is it equally clear that there is no escape for the murderer – neither fleeing, nor blood money (verse
33)?
36. What is the relationship between pity and justice? Put otherwise, does pity for the murderer overcome
pity for the murdered, or does justice overcome pity?
Chapter 36
1. In earlier text (chapter 27), Torah legislates inheriting by female children if there is no male descendant.
Why is the issue raised again at this point?
2. What argument is advanced to justify reopening the matter (verses 2 – 4)?
3. How is the decision regarding female inheritors now modified by Moses?
4. Do the daughters Tzlaphhad retain the inheritance right and, too, the right to choose their mates (verse
6)?
5. But, what is the "limitation" on this right of choice?
6. Irrespective of limitation, does text affirm that the woman (and none other) has the prerogative of
which husband she will marry (or is the selection by the woman only in these circumstances)?
7. Is any objection on the part of the women recorded?
8. The book ends with the wilderness experience over, and what is to come?
18 de 18 11/08/2008 07:28 a.m.

http://www.uscj.org/cgi-bin/print.pl?Deuteronomy6500.html
Perek Yomi - Deuteronomy

Chapter 1
1. What opportunity is Moses afforded pre-death, not afforded to either Miriam and/or Aharon?
2. Is the leader's final charge to the elite (zekaynim/Kohanim) or to the rank and file?
3. Does Moses deal with prospect or retrospect (or both) as he unfolds his charge to B'nai Yisrael?
4. Why is the Latin name (Deuteronomos) for this section (volume) of Torah not essentially descriptive of
what we Jews, ourselves, consider it to be?
5. What has happened to the man who self-described as "kevad peh" (difficult to express himself)?
6. What accounts for the variations in the midbar (wilderness) itinerary as set forth here as compared with
the itinerary in Shmot, Va'yikra, Bemidbar and elsewhere?
7. Why is the term "Har Sinai" not used by Moses?
8. Are the boundaries (verses 6 - 7) of the land the same as those set forth previously?
9. How does Moses' description of the decentralization of authority compare with the account in Shmot
(and particularly in the Yitro portion)?
10. What is the key governing element which is to guide the "judges?"
11. Does this opening of the Book of Devarim imply that "you do not know where you are going, either
geographically or, more important, in living, unless you know where you have been?"
12. Is the recapitulation in this chapter (and that which will follow) for the purpose of nostalgia or to
provide instruction, to highlight what is to be avoided, and to affirm the perpetual central factor of life
(as the Brit projects it) i.e. kedushah/tzedek?
13. And, does this introduction indicate that understanding the significance of any event is a function of
distance from it and of reflection? That is why B'nai Yisrael are a people who constantly study history.
14. However, does this imply that one lives "in history" or, rather, that change in life is normative and that
the "final charge" (as in the Book of Devarim) will include many changes; or, put otherwise, is this
volume "conservative" - retention of the essential with modification of the incidental?
15. In this final charge, are "nice things only" being said or does the treatment refuse to distort reality in
order to afford direction?
16. In this chapter, and in the chapters to follow, the question must be asked - does Mosheh choose to be
remembered for "popularity and stroking" or rather for information and guidance? How does he
understand the term Ish ha-Elohim?
17. Will the land, in this volume, now take on an ever more important role?
18. In this chapter (and to be kept in mind for chapters to follow) will Moses talk of his love for the
Israelites or, rather, will he talk of his devotion to brit, tzedek, the Kadosh Barukh Hu?
19. In this encapsulation, what role does Moses give to feeling, to emotion, to sense perception and what
role is given to tzedek, to reason?
20. If, in some of the recalling in this volume, there is some "inaccuracy in detail," is there any inaccuracy
in substance (as, for example, verses 12 - 17)?
21. Who decides that "spying out" the land should be undertaken?
22. Is the initiative that of the leader or of the entire Israelite community?
23. As a matter of fact, in this entire section, who is (are) the main actor(s) - Moses, "the twelve" or all of
the Israelites?
24. Are the words "va'yahperu" and "va'yeraglu" used in the previous narrative of this event? If not, is
there any significance to the change in key verbs?
25. How are "the twelve" quoted in verse 25?
26. How does this relate to verse 28?
27. Does this version of the story note the majority/minority report?
28. If so, where?
1 de 15 11/08/2008 07:27 a.m.

29. Does Moses' statement in verse 30 indicate that reliance on God's intervention is what is expected of a
free man?
30. As Moses quotes himself, is he recalling a major error which he has made, i.e.: failing to stress
self-reliance which is an essential characteristic expected of Israelites as free men?
31. If so, how does his statement relate to verse 37?
32. Is there any other reason given in verses 36 and 37 for Moses' punishment and being lumped with the
Israelites in exclusion from going into the land?
33. How do verses 36, 38 and 39 relate to one another?
34. Is the outcome of the narrative, as recounted here by Moses, any different from the outcome of the
previous story? If yes - in what fashion?
Chapter 2
1. Where does Torah geography position B'nai Esav?
2. Of what should the Israelites be most careful (verse 4)?
3. To what part of early patriarchal history does this narrative refer?
4. Does the constant use of the name Esav instead of Edom have any significance?
5. Conquest aside, can B'nai Yisrael take what they need, without concern for compensation?
6. Are the Israelites to satisfy their needs by taking what they need, or are they to rely on "Something
Else?"
7. What is the response of the Israelites to this instruction?
8. When does this event take place according to Torah history?
9. Are the Israelites never to use force? Never to conquer?
10. What is the determinant as to using force or avoiding the use of force?
11. Do the brit conditions (legislation) call for "conscientious objection" to war?
12. Is brotherhood (having a common ancestor) such a firm tie that, irrespective of how the "brothers" have
grown apart, one does not attack one's brother?
13. Are the Kedoshim to take advantage of the fear of others who are not enemies?
14. Are fear and weakness justification for either attack or subjugation by any other mode?
15. Is the determination of a people's territory what they take by main force or what is theirs by tzedek
(verses 4 and 5); does might make right?
16. Is need a justification for either attack or exploitation (verses 7 and 8)?
17. Does tzedek teach that a people - comparable to an individual person - can use its wants as an excuse
for improper action or, rather, that needs are to be satisfied in a tzedek fashion?
Chapter 3
1. What is the translation of "vanahareym" in verse 6?
2. How does verse 11 refer to the very opening sections of Bereyshit?
3. What role do the first to receive their "yerushah" play - advance guard or rear guard? (verse 18)
4. When do the halutzim return to their families?
5. Why is Yehoshua instructed at this particular time?
6. What does the name "Yehoshua" mean literally, and by implication as well?
7. Does Yehoshua respond to Moses? Why? Why not?
8. How are the first two words in verse 24 to be read and understood?
9. Does verse 24 mean that the Kadosh Barukh Hu is the "greatest" or "the only" or both?
10. What, specifically, is Moses' request (verse 25)?
11. Is Divinity "punishing" Moses for the mis-step at Mey Merivah (the waters of dispute) and/or elsewhere
- or is Moses "included" in the "anger" directed at all B'nai Yisrael?
12. Is Moses' request granted entirely? In part? Rejected entirely?
2 de 15 11/08/2008 07:27 a.m.

13. Where is Rosh Hapisgah?

14. Who selects the successor to Moses?
15. Who is to instruct Moses' successor?
16. Is the instruction only technical - i.e. what to do? Or is it more (i.e. to encourage and give "emotional
set")? (verse 28)
17. Does Moses continue the dialogue?
18. Does Moses express disappointment?
19. Does Torah indicate where/how this dialogue between Moses/Divinity took place?
20. While it is quite proper to think of yourself as the Reubenites (and those associated with them) did, can
you think of yourself only, aside from the needs of the overall community?
21. Does this narrative indicate that the warrior will fight best when he knows that his personal "base" (his
family) is secure and, as well, his property too?
22. Would it appear that the boundaries of B'nai Yisrael's land are "flexible," based upon the varying
descriptions of the boundaries?
23. In order to avoid "contradicting" Divinity, does Moses request that he lead the people into the land, or
"dwell" in the land, or only cross over and experience?
24. Is a specific decision of Divinity revocable or is change possible only before an announced precise
pronouncement?
25. Does text teach that even the greatest of men is not exempt from major disappointment; is anyone's life
lived entirely in accordance with one's wishes?
26. In this portion, does Moses evidence any self-pity, any crying or bemoaning the mandate or, rather,
does he argue?
27. Irrespective of anguish, does the leader still have the responsibility to assure that the people will be led
and to instruct his successor fully - emotional set to the contrary notwithstanding?
Chapter 4
1. Although it is not specifically stated, who is the speaker in this chapter?
2. Is verse 2 to be understood as eliminating the possibility of interpretation or for "closing off" the
addition of any major categories of legislation?
3. According to verse 8, when was the legislation given - before, or is it about to be given now?
4. What does verse 15 particularly emphasize as to the nature of Divinity?
5. And, how does verse 16 immediately apply this?
6. According to verse 21, what is the reason that Moses was not to cross the Jordan?
7. Of all the violations that must be avoided, according to verse 23, which is specified?
8. In verses 25 through 28, what is the result of failing to observe the mitzvot?
9. But, according to verses 29 through 31, what persists and will not change under any circumstances?
10. And, according to verse 35, what is clearly stated as to the nature of Divinity?
11. Is it the virtue of the Israelites themselves or, rather, some other explanation for their selection (verse
37)?
12. How does verse 39 affirm the statement of verse 35?
13. Would verse 44 appear to be the actual introduction to the message of Devarim - namely the Torah and
instruction?
14. And, where does this instruction take place?
Chapter 5
1. Were not the regulations set forth at an earlier date by Moses and is the repetition due to the fact that
this is a new generation?
2. Does verse 2 indicate that the covenant was actually effected with their ancestors?
3 de 15 11/08/2008 07:27 a.m.

3. In verse 2, the covenant entered into is at Horeb. Why is Sinai not mentioned?
4. Although verse 4 refers to the fact that God spoke "face to face" with you, does verse 5 modify that
particular observation?
5. With verse 6 begins a section which is comparable to the Ten Statements which appear in Shmot
20:1-13.
6. Although comparable, are these statements identical?
7. In what ways are they the same in text and in what ways do they differ (especially, for example, where
the Sabbath mandate is set forth and, too, at the very end in connection with "coveting")?
8. What would explain these differences?
9. And if there are differences in the literary aspect, do these differences also carry over to intent and to
substance?
10. In verse 19, do the two words "velo yasaf" mean that the voice ceased or does it mean that the voice
never did (or never will) cease?
11. In essence, in verses 20 through 24 do we have an explanation as to why "God no longer speaks
directly but, rather, through intermediaries," and would these intermediaries be prophets?
12. In text, what is recorded as "God's response" (verses 25 through 28)?
13. Beginning with verse 29 who is speaking?
14. In verse 30, reference is made to "the path which God commanded you to traverse" - and would this be
one of the sources for the term "halakhah" - usually translated as "law" but actually meaning "the way
to walk in life?"
Chapter 6
1. Does this chapter begin with the legislation or is it in the nature of an introduction - at least through
verse 3?
2. Verses 4 through 9 are included in the daily liturgy and represent what is called the "kriat sh'ma" - said
how many times daily?
3. Does verse 4 indicate that there is one God only?
4. Are there three types of love that are reflected in verse 5?
5. And in verse 6 does the word "heart" have the meaning of "emotional center" or did the ancients regard
it as the seat of thought?
6. What educational principle is set forth in verse 7?
7. Does legislation require some symbolism (verse 8) and does this verse specify the nature of that
symbolism or only its location?
8. How do we, in our day, fulfill the mandate in verse 8 and, as well, the mandate in verse 9?
9. What is the educational intent of the mizvot set forth in verses 8 and 9?
10. What does the speaker caution against in verses 10 through 12?
11. And, in somber fashion, what is the result if one deserts "Divinity" (verse 15)?
12. What is the summary of how the Israelites came to be as set forth in the answer to the inquiring son
(verses 21 through 25)?
13. In sum, in this entire chapter, has there been a setting forth of a substantial number of mitzvot?
Chapter 7
1. The text (verse 2) precludes any covenant with the resident nations in Canaan - and is a reason given?
2. Would verses 3 and 4 indicate what that reason might be and what is the "message" in terms of family
life?
3. What is to be done with the worship places of these peoples?
4. Why, according to verses 7 and 8, were the Israelites "chosen"; any virtue on their part?
5. Does verse 9 specifically state that there is but one God?
4 de 15 11/08/2008 07:27 a.m.

6. Once again, verse 11 makes reference to the commandments and regulations which are being set down,
but do they follow?
7. What are the consequences (verses 12 et seq) if the Israelites observe the commandments in the
appropriate fashion?
8. And, what is the advice and direction given if one is fearful of the nations which have to be overcome
9. And, in verses 25 and 26, what, again, is affirmed as that commandment which is of such great
significance?
Chapter 8
1. Does verse 2 appear to be addressed to those who left Egypt or to their children?
2. According to verse 2, were the forty years a test or a "punishment?"
3. Who/what, according to verse 3 makes for human survival?
4. How is the land to be entered described in verses 7 - 9?
5. What is the responsibility of the Israelites as set forth in verse 10?
6. What can surfeit lead to (verse 14)?
7. And, in verse 16,what is repeated as to the purpose of the 40 year wilderness experience?
8. What is the relationship between human initiative/creativity and the Divine (verses 17 and 18)?
Chapter 9
1. Who (verse 3) is the basic force making for the conquest of the land?
2. What two reasons are given in verses 4 and 5 for Israel receiving the land?
3. As a matter of fact, are the Israelites deserving at all (verses 6 - 21)?
4. Who, according to this narrative saved Israel from the destruction?
5. Is this passage identical with the narration in Exodus 32:1-20?
6. In verses 23 - 29, how is the incident of spying out the land set forth? Are any of the personalities
(Caleb, Joshua) mentioned?
Chapter 10
1. Is the ark described in verses 1 - 3 the same as the ark in the Mishkan?
2. Who is the inscriber of the tablets according to verse 4?
3. Why is the death of Aaron described so briefly (verse 6)?
4. When, in this passage (verse 8), were the Levites selected to serve God and to bless the people - and
for what period of time does the selection obtain?
5. What is the mandate to the Israelites (verse 12) and what are its three characteristics?
6. Does verse 14 read as a statement of monotheism?
7. How does one "circumcise the foreskin of the heart"; what does this poetic refrain imply? (verse 16)
8. In the description of God (verses 17 and 18), is the theme justice? love? care for the deprived? all
three?
Chapter 11
1. To whom is the charge in this chapter addressed - those who left Egypt or (and?) their descendants?
2. Why, in verse 6, is Korah not mentioned in the synopsis of this rebellion?
3. Is the description of the land in verses 10 to 12 identical/parallel to the description in VIII: 7 to 9?
5 de 15 11/08/2008 07:27 a.m.

4. Where do verses 13 - 21 appear in the tefillah liturgy?

5. In this passage, is the consequence of "disobedience" an unusual punishment or a natural phenomenon?
6. What objects related to tefillah are identified in verse 18?
7. And what special responsibility is stressed for coming generations (verse 19)?
8. Why "write them" on the door posts of the home and the gates of the community (verse 20)?
9. What boundaries are set for Eretz Yisrael in verse 24; do they encompass more or less than earlier
descriptions?
10. Choosing to adhere to the mitzvot or disregard them yields what result (verse 26 to 28)?
11. How does the last verse sum up the message of the chapter?
Chapter 12
1. What is the first commandment set forth (verses 2 and 3)?
2. What should the Israelites "not do" in their worship pattern (verse 4)?
3. Verse 5 stipulates how many worship centers - and who is to select their location?
4. How does verse 5 relate to the phrase "Anywhere (everywhere) that I mention My Name, I will come
to you and bless you?"
5. Are verses 11 to 14 a repetition or a modification of the beginning of this chapter? (Note especially
verse 12.)
6. Verse 15 indicates that eating animal flesh requires bringing it to "the place" or...?
7. What regulation is stressed in verse 16?
8. What flesh and other categories are not to be eaten save in the place"?
9. Are verses 20 to 22 a repetition of the prior section or an expansion/modification?
10. What do verses 23 to 25 add to the previous prohibition of eating blood?
11. Verses 29 to 31 accentuatesthe theme of the repeated mitzvah not to --?
12. But - what does verse 31 add?
Chapter 13
1. Does verse 1 state that there is to be no interpretation/modification of the commandments - i.e. literal
application, and is this to be so forever?
2. Will a "sign or event" predicted by a "prophet" serve to modify the worship pattern?
3. If no, why did the "proof" actually eventuate (verse 4)?
4. What is to be done to that prophet (verse 6)?
5. Then, can anything/anyone be convincing if it calls for "deserting" God/the mitzvot?
6. What is to be done to relatives, friends - anyone who seeks to "lead the Israelite" away from
God/mitzvot (verses 7 to 12)?
7. Is there any exception provided for whoever seeks to seduce "from God?"
8. What is to become of an entire community which transgresses the essential mitzvah of not worshipping
any but God (verses 13 to 18)?
9. Is any occupant of the city exempted?
10. According to verse 15 - what must be done before the community can be ruled a "rebellious city?"
11. Why would this legislation be promulgated to a group yet to (even) enter the land?
Chapter 14
1. Is the opening phrase of verse 1 to be understood literally or poetically?
2. Why among the regulations "to be unique" are food rules included - health or daily, constant normative
activity as the best reminder for "uniqueness?"
6 de 15 11/08/2008 07:27 a.m.

3. In this passage (verses 3 to 21) is any reason given for the categories included/excluded?
4. At the end of verse 21, a crux text, the text as vowelized reads "do not seethe a kid in its mother's
milk." With one vowel change it would read "in its mother's fat." What implication would that have for
contemporary kashrut practices?
5. In verse 22, one tenth of agricultural products is to be taken to and enjoyed in "the central/only worship
center" - by whom?
6. Is the "tenth" of the product itself unique - i.e., must it be taken or - (verses 24 to 26)?
7. How do verses 28 and 29 relate to the immediate preceding section regarding "tithe?"
Chapter 15
1. What is "shmitah?" Why is it not defined?
2. Does it apply to all residents or only to Israelites - and, if the latter, why?
3. How do verses 4 and 5, and verse 7 et seq juxtapose; do they contradict one another?
4. What is the repeated mandate as to treatment of the unfortunate (verses 7 to 10)?
5. Compare verse 11 to verses 4 to 6 - do they contradict one another?
6. Do these regulations seem to be more pertinent addressed to a settled population rather than to a group
yet to enter its land?
7. How do verses 12 to 18 compare to the opening section of Mishpatim in Shmot? (Note especially verse
12 as to gender.)
8. Does the legislation regarding the "first born" (verse 19) have any connection with the preceding
section?
9. Is there any reference here to the human first born?
10. Why does verse 23 repeat the eating blood prohibition; is it not already "understood?"
Chapter 16
1. Is Pesah defined in the first verse?
2. What is the "month of Aviv?"
3. According to verse 1, at what time of day did the Exodus take place?
4. Where - and only there - is the Pesah to be celebrated/eaten (verse 2)?
5. What food prohibition is mentioned related to the Pesah (verses 3 and 4)?
6. Verses 5 to 8 repeat the opening verses, but with what changes/additions?
7. Is Shavuot (verses 9 to 12) related to the Pesah holiday other than by calendar?
8. Where is Sukkot to be celebrated? Are its modes of celebration noted in this passage (verses 13 to 15)?
9. In conclusion, minimally how many times each year is the male Israelite to pilgrimage to the worship
center (verse 16)?
10. Can these three times be celebrated elsewhere - according to this text?
11. Does this "central worship center" represent a change from what is set forth in the first four Books of
the Humash; why? why not?
12. What judicial system is called for?
13. According to verse 19,what regulates the judiciary?
14. Is "shohad" a bribe or a gift to an unpaid judge?
15. In verse 20, what is the essential requirement for inter-personal relationships - justice or love?
16. Why are the regulations in verses 21 and 22 set forth after the regulations on justice?
Chapter 17
1. What does verse 1 imply as to casualness in worship pattern?
7 de 15 11/08/2008 07:27 a.m.

2. In verses 2 to 7, what is the punishment for idol worship?

3. How does this differ from the similar section in chapter 13?
4. Is the woman treated differently from the man?
5. What must be done before punishing the idolater (verses 4 and 6)?
6. Why are the witnesses in this case to be the first to cast the stone?
7. Where is the "supreme court" to be located (verse 8)?
8. How to understand verse 9 - who constitutes the "court?"
9. Is the decision of that court final (verses 10 and 11)?
10. What is the ruling for one who deliberately disregards the court's decision?
11. In the section dealing with monarchy, does verse 14 say "you should select a king" or "if you say 'we
want a king'?"
12. Does the end of verse 14 imply that wanting a king is simply imitating other peoples?
13. Verse 15 states that God will choose the king; how?
14. What prohibitions are mandated for the king (verses 16 and 17)?
15. Verse 18 stipulates that the king is to write (or have written) a copy of "this Torah" in a book as
dictated by the Kohanim? What is "this Torah?"
16. Verse 20 calls for what "posture" of royalty by an Israelite King?
Chapter 18
1. Does verse 1 refer to Kohanim and Levites or the "Kohanim who officiate?"
2. Are the Kohanim to own land?
3. What is provided for the Kohanim and from whom do these provisions derive? (verses 1 to 5)
4. Verses 6 to 8 refer to Levites; but is the implication Kohanim?
5. Is there any exception to the portion of the Levite who is not resident in the area of the worship center?
6. What prohibitions as to "ritual" are set forth in verses 9 to 14 and what is the source of these
unacceptable practices?
7. The procedures outlined are meant to "determine a course of action" and/or "ascertain the future." For
the Israelite, how is that to be done (verses 15 et seq.)?
8. In verse 16 what will "never happen again," which requires the person of the Navi?
9. How does one ascertain if the prophet has violated his role (verse 22)?
10. And, if he/she does so violate, what is to be done?
Chapter 19
1. What individual can take advantage of the "three cities of sanctuary" (verses 4 and 5)?
2. What is the "blood redeemer" and what is his prerogative (verse 6)?
3. Basically, then, how is the one who kills purely as an accidental act regarded (verse 10)?
4. What is therule for a murderer where these cities are concerned (verses 11 to 13)?
5. How is the sanctity of property regarded (verse 14)?
6. How many witnesses are required for testimony to be admissible (verse 15)?
7. What is the punishment for a lying witness (verse 19)?
8. Can the punishment for such a witness be ameliorated (verse 21)?
Chapter 20
1. What preparation is made, psychologically, before the militia (there is no standing army called for) is
ready for battle?
2. Who speaks first to the assembled and with what message?
8 de 15 11/08/2008 07:27 a.m.

3. Which categories are exempted from militia service?

4. Over and above the categories which are listed, who else is exempted from service (verse 8)?
5. At what point are officers designated to lead the militia (verse 9)?
6. What is the policy for a city which capitulates?
7. What is the policy for a city which resists?
8. And, what special provision is made for those cities which are within the confines of Canaan itself?
9. What reason is given for the eradication policy for these cities (verse 18)?
10. What sensitivity is evidenced for flora and fauna (verses 19 and 20)?
Chapter 21
1. Why would the provisions dealing with finding a cadaver logically follow the content of chapter 20?
2. Although the Kohanim are mentioned (verse 5), is any role assigned to them in this matter?
3. What is the intent of the statement made by the elders as set forth in verses 7 and 8?
4. Under what circumstances (verses 10 and 11) would it be possible to take a captive woman? What type
of city would be involved?
5. What sensitivity is evidenced for the captive as set forth in verses 12 and 14?
6. Is the captive woman to be considered a wife or to be concubine or a slave (verse 13)?
7. In the event that the captive is found "displeasing", can she be dealt with as a slave or indentured
servant?
8. According to the inheritance regulation set forth in verses 15 through 17, does the matter of male
seniority (the eldest) in inheritance vary in any way?
9. Why, indeed, does the eldest son inherit twice as much as any one else. Does he have any special
responsibility or is it simply that he is the first born?
10. Does the rebellious son (verse 18) refer to one who is a minor or one who has achieved his majority?
11. Why would the parents have to "catch him" (verse 19) and bring him before the judges?
12. Is the testimony of relatives (in this case the mother and father) sufficient for the court to render a
judgement?
13. Does this narration indicate that a judgement is rendered or only that an allegation is made and action
follows?
14. What is the ruling for the rebellious son?
15. Why would the commentators in the Talmud have said "this type of rebellious son never was and never
will be?"
16. In connection with the criminal, who is to suffer the death penalty? Why is his body removed from the
tree (or scaffolding) the very same day?
17. What is meant by the phrase "the curse of God is hung?" (verse 23)
Chapter 22
1. What action is called for in connection with finding a lost domestic animal?
2. What responsibility is there in the event that this animal cannot be returned to its owner promptly?
3. Is this ruling only for living creatures or does it obtain for other property as well (verse 3)?
4. Is it incumbent upon an Israelite to help another in connection with some mishap (verse 4)?
5. Why would the text legislate that a man is not to wear a woman's garment or a woman to wear a man's
garment (that is, a garment which conceals the gender of the individual and is not merely "style") - and
why is this considered as execrable?
6. Does this sequence of rulings seem to have some commonality or do they appear to be happenstancial?
7. What is the overarching principle evidenced in verses 6 and 7 as to conduct with animals and the like?
8. And, what is the result for the individual who adheres to and practices this principle?
9. Do verses 9, 10, and 11 have any commonality - specifically, do they prohibit the mixing of species?
9 de 15 11/08/2008 07:27 a.m.

10. In biblical vernacular, Hamor is considered a Canaanite and Shor, an Israelite; is there a message here
beyond the matter of ploughing?
11. How are the "gedilim" in verse 12 different from the tzitzit previously legislated?
12. With verse 13, the text turns to marital relationships and describes what type of situation?
13. What is the ruling of the court for one who has maligned his wife by indicating that she was not a virgin
when he married her?
14. Does the text make it clear, then, that virginity at marriage is expected?
15. Finally, according to verse 19, can this man ever divorce his wife?
16. On the other hand, according to verse 20, what becomes of the woman in the event that, indeed, the
allegation was true and she was not a virgin?
17. Further in connection with "inter-personal sexual relations," what does verse 22 rule in connection with
a man (other than her husband) who has intercourse with a married woman - and what is to be the lot of
the woman?
18. And, for any engaged girl is the situation the same?
19. On the other hand, if the intercourse took place "in the field" (that is, in an isolated area), what is the
ruling for the man and what is the ruling for the woman; and what is the assumption where the latter is
concerned?
20. In verses 28 and 29, what is the ruling if one has intercourse with an unmarried woman who is also not
engaged?
21. And what is the responsibility of the man who engaged in such conduct?
Chapter 23
1. Would the first verse of chapter 23 seem to be appended to the content of chapter 22?
2. And, does this verse refer to "his father's wife," clearly not the man's mother but a wife of his father
other than his mother?
3. What categories are excluded from the "assemblage of God" in verse 2 and what might this exclusion
mean?
4. What is a "mamzer" as in verse 3 - and is he solely excluded or his issue as well?
5. In verses 4 through 7, what reason is given for excluding the Amonites and Moabites from the
"assemblage of God" forever?
6. In verse 6, how did the "curse" get changed to a "blessing" in the story of Billam?
7. In addition to not permitting these groups to enter the "assemblage of God," what else does verse 7
stipulate?
8. On the other hand, what is the attitude toward the Edomite - and why?
9. In connection with military matters (to which the text returns in verse 10), who is excluded from being
in camp and for what reason?
10. Too, what provisions are made for "sanitary regulations" (verses 13 through 15) - and what specific
reason is given for that regulation?
11. How should one translate the beginning of verse 15?
12. As to an escaped slave (not unusual in war time), is he to be returned to his master?
13. Is there any specification as to whether the slave is an "Ivri" or of any other nationality/religion?
14. The word kedeyshah means a "holy/sacred prostitute." What is meant by that "calling"; and what does
the masculine form clearly explicate (the word kadesh)?
15. Can the proceeds of holy prostitution or the proceeds of homosexual "holy prostitution" be acceptable
in God's house (verse 19)?
16. According to verses 20 and 21, can one take interest from a fellow Israelite?
17. Or is the term "nesekh" meant to mean exorbitant interest?
18. Does verse 22, dealing with oaths, seem to have any relationship to that which preceded?
19. In verse 24, is this a reference to "anything one says" or rather, to oaths involving Divinity alone?
10 de 15 11/08/2008 07:27 a.m.

20. When one is hungry, is permission given, within reasonable limitations, to stop at a field and sate one's
hunger?
Chapter 24
1. According to the opening verses of chapter 24 can a man divorce a woman and subsequent to her
marriage to another man and divorce by the second man, remarry her?
2. Does the text indicate any time element in this matter? Might it be to avoid "improper liaisons" by
virtue of a legality which was readily available?
3. From what is the recently married exempt (verse 5)?
4. Does verse 6 seem to have any relationship to the prior text?
5. What is the punishment for a kidnaper who sells the kidnaped?
6. In this pot pourri of legislation, verse 8 deals with what ailment, and has it been dealt with earlier in the
Humash?
7. Why would there be reference to Miriam at this point and in this manner (verse 9)?
8. According to verses 10 through 13, what is to be the relationship between a lender and a borrower?
9. What legislation is provided for payment of the day laborer (verses 14 and 15)?
10. What does (could) text have in mind with the legislation in verse 16; does this mean that children
cannot be convicted by the testimony of parents and the reverse or does it have a theological meaning
in terms of the non-transferability of transgression?
11. Why is there especial legislation to avoid distorting the law where the stranger, the orphan, and the
widow are concerned?
12. How does verse 19 relate to verse 17?
13. And, how do verses 20 through 22 continue this thought?
Chapter 25
1. When punishment for a violation is physical, what is the norm/intent of verses 1 to 3?
2. Does verse 4 appear to be in place and, irrespective of location, what is its intent?
3. In the passage beginning with verse 5 and continuing through verse 10, what is the intent of having a
brother marry the wife of a deceased brother?
4. Is there any action taken if the brother refuses to do so?
5. Does the woman have any active role in this procedure?
6. What, self-evidently, is the attitude of the text towards one who refuses to assume the obligation of
marrying his brother's wife?
7. Verses 11 and 12 deal with a wife intervening in a fight between her husband and another man. Why
does this intervention call for what appears to be an extremely severe punishment with the additional
phrase "show no mercy?"
8. Did the Talmud understand verse 12 literally or did it provide for some other arrangement?
9. What business practices are approved and what are denounced in verses 13 through 16; and are these
practices considered as execrable as other violations previously mentioned?
10. In the passages dealing with the attack by the Amalekites (verses 17 through 19) appears the phrase in
verse 18 "and you were weary and worn out, and did not fear God." To whom does the last phrase refer
- the Amalekites or the Israelites?
11. Is the "memory of Amalek" to be totally erased, a memory of "not fearing God and not acting
appropriately" by the Israelites, or is it the actual eradication of the Amalekites?
Chapter 26
11 de 15 11/08/2008 07:27 a.m.

1. When, according to the verses which open this chapter, are the first fruits to be brought to the worship
center?
2. Does the Kohen have any role save for placing the basket before the altar of God?
3. In verses 5 through 9 appears a brief narration of Israelite history. Does this passage read as a historical
tefillah?
4. And, in this brief summary, is any mention made of Moses or of Sinai?
5. What is the mood expected of theone who brings the first fruits (verse 11)?
6. What special arrangements are there for the third year tithe in terms of who is to receive same?
7. In verse 14, what is meant by the statement that "I have not given any to the dead?" Is this a reference
to idols, who are considered to be "quite dead?"
8. In verse 15, does the individual utter the tefillah for himself or, rather, for the community?
9. Does verse 17 begin a legislative section or, rather, that which reads very much like a sermon?
10. In verse 18, does the "chosen people" represent choice by virtue of observance of the mitzvot?
11. And what sentiment is voiced in verse 19?
Chapter 27
1. Verse 1 makes reference to the commandments which "I am commanding you this day." Would that
mean a repetition of earlier commands?
2. What mnemonic devices are to be erected to be sure the mitzvot will be remembered?
3. And, according to verse 3, to be inscribed are "the words of this legislation" - which legislation?
4. On what mountain are the tablets to be erected and what else is to be done on that mount (verse 5)?
5. Do the stones (verse 8) represent a second point at which the mitzvot are to be written - and what is
meant by "goodly translation" or "thorough translation?" Was that to be written as well?
6. In verse 9, reference is made, once again, to "this day you have become a people;" which day?
7. Is the Torah to which reference is made the text which is uttered by the Levites in verses 15 through
26?
8. Have these rulings been set down before - some? all? none?
9. Are these rulings extensions of other legislation, general or specific already cited?
10. And is verse 26 meant to include the preceding verses from 15 or more than that particular section?
Chapter 28
1. In the section of blessings (verses 1 through 14), does fecundity play a role of import?
2. And, does victory over one's enemies have a place?
3. How does verse 13 appear to be a summary of the blessings?
4. And is verse 14 considered part of the "blessing" or a cautionary - and if the latter, what specifically, is
to be avoided?
5. Verses 15 through 62 represent an uninterrupted litany of punishment, tragedy, and disaster. In this
passage, is there any alleviation; to any degree?
6. Moreover, the tragedy does not end there but there is a new element of ultimate disaster set forth in
verses 64 through 68 - but with what possible expectation of any redress?
7. What does text mean when it says that these are the words of the covenant which God commanded
Moses to effect with Israel in the land of Moab "over and above the covenant which was entered into
at Horeb?"
Chapter 29
1. Do verses 1 through 9 provide any material that has not been set forth in Devarim previously?
12 de 15 11/08/2008 07:27 a.m.

2. In verse 8, however, what is meant by "the words of this covenant" - is this a reference to verse 69 in
the previous chapter?
3. In verses 9 and 10, with the group assembled, who or what categories is or are not included?
4. Have these "categories" been dealt with rather elaborately in previous text?
5. Why are the people gathered, according to verse 11?
6. And what will be the result of this gathering (verse 12)?
7. According to verses 13 et seq, with whom is this covenant being effected where the Israelites are
concerned?
8. What is to be the lot of those who secretly resolve that they will violate this covenant (verses 17
through 27) - and does this refer only to individuals or to entire groups?
9. How is verse 28 to be read; where is the pause to be placed - and why the special pointing over two of
the words?
Chapter 30
1. Does this chapter read as if it is a direct sequel to verse 68 in chapter 28?
2. Do these opening passages offer any hope of consolation if the curses set forth in 28 actually come to
pass?
3. What will enable the "cancellation" of the curses and the return from exile?
4. And will this refer to those from distant places?
5. Why the repetition of "God will circumcise your heart" (in earlier version the text is slightly different) -
and what is meant by this phrase?
6. Thus, according to verse 10, if there is return to the right path and observance of the mitzvot - what will
eventuate?
7. In the passage which follows (verses 11 et seq - especially through 14), what does text say to the nature
of mitzvah and how might this relate to earlier text?
8. What is the intent of verse 14 in observing that these mitzvot are "very close to you" and stressing the
ability to observe them?
9. In verses 15 and through 19, there is a summary of the consequences of mitzvah observance and of the
violation of the mitzvot; in sum it is a choice between what and what?
10. But, what is the "preference" of Divinity (verse 19), as specified in the imperative "u'vaharta
baha'yim"?
11. How does the chapter end - on a note of warning or a note of reassurance?
Chapter 31
1. What does Moses mean in stating (verse 2) "I can no longer go out and come in" and, (moreover) God
has told me "you will not cross this Jordan?"
2. Are Moses' words in verses 3 through 6 reassuring - and does he indicate who will lead the people into
Canaan?
3. To put the question otherwise - is it Joshua or is it God?
4. Do verses 7 and 8 resolve the question of "who?"
5. When verse 9 refers to "this Torah" (this legislation), what is in mind?
6. Do the elders receive the "Torah" or do the Kohanim; or both?
7. When, according to verses 10 and 11, is this entire Torah to be read - and to whom?
8. According verses 14 et seq, how is the transition of leadership from Moses to Joshua actually effected?
9. Is the closing "observation" of Divinity to Moses reassuring (verses 16 et seq)?
10. What resonance does verse 18 have in terms of the current era (that is from 1939 to date)?
11. What "shirah" is to be written and taught to the Israelites?
12. And does the closing refrain from Divinity offer any reassurance (verse 21)?
13 de 15 11/08/2008 07:27 a.m.

13. According to verses 25 and 26 to whom does Moses entrust the "Sefer Hatorah" - and where does he
instruct them to keep it?
14. What are the words that Moses plans to speak to the elders (verse 28) - that which preceded or that
which will follow in chapter 32?
15. What is Moses' expectation as to what will become of the people after his death - and how does this
reflect on Joshua and/or subsequent leaders?
Chapter 32
1. This chapter is ascribed to Moses as his final oration. Does it so state, or is that the way in which one is
to understand the end of chapter 31?
2. Aside from the remarkable poetry, there are a number of central thoughts - as, for example, verse 8.
Who or what is Elyon?
3. What is meant by "the portion of Adonai is his people?"
4. And in what wilderness land did God find the people?
5. Does verse 12 clearly indicate a monotheistic stance?
6. What became of the Israelites (or will become of them) when there was great prosperity (verses 15
through 18)?
7. Where has the thought of verse 20 appeared previously - and what is its currency in our day?
8. How are the Israelites described in verse 28?
9. What theological principles are clearly enunciated in verse 39?
10. Are verses 41 and 42 to be understood in any manner in a literal sense?
11. What is the final reference to Divinity in verse 43?
12. According to verses 44 et seq, was it chapter 32 that Moses shared with the people or the legislation in
the prior chapters - or both?
13. According to verse 49, will Moses see the land which he will not enter?
14. What is the command given to Moses in verse 49?
15. And what reason is given in verse 51 for Moses' death outside of the "promised land?"
Chapter 33
1. At the end of chapter 32 would one expect that Moses would now proceed as instructed but, instead,
how does chapter 33 begin?
2. Is "the blessing" which Moses afforded comparable to the blessing of Jacob to his children?
3. Is there any indication of who "heard" the blessing?
4. Why would verse 4 be cast in the third person if it is Moses speaking?
5. Where does the "blessing" actually begin?
6. Would verse 6 indicate that the tribe of Reuben was in deep trouble?
7. And as to Judah, would it appear that Judah was secure or that this tribe needed help?
8. Would these descriptions seem pertinent to the end of the wilderness period, on the threshold of
entering the Land?
9. Why does the tribe Levi receive the type of commendation set down and how is it that the word Kohen
is not mentioned therein?
10. Benjamin being one of the youngest, what would explain the blessing in the order given here?
11. How is Joseph treated in this section - as the leader of the tribes or in some other mode?
12. What has become of Simeon?
13. How does the reference in verse 21 give a different description to Gad than verse 20?
14. Accordingly, are all the tribes dealt with - and if not, why the omissions?
15. How do verses 5 and 26 relate to each other?
16. Although these blessings do not always sound as such, how does the passage end (verse 29)?
14 de 15 11/08/2008 07:27 a.m.

Chapter 34
1. In chapter 32 verse 29, what mountain is mentioned and is it the same as mentioned in verse 1?
2. What is Moses shown?
3. Are all the tribal areas mentioned or only some?
4. In verse 5, mention is made of the fact that "Moses died there;" where is "there?"
5. And what is meant by the phrase (verse 5) by God's "command?"
6. Does verse 6 indicate who buried Moses (save that the verb is in the singular) or exactly where?
7. As a matter of fact, text specifies that no one knows where Moses was buried "to this day" - which
day?
8. How does the final peroration describe Moses physically?
9. And, how does text immediately transition to the future (verses 8 and 9)?
10. To what source and to what influence, and to what power does verse 9 ascribe Joshua's authority?
11. How does text give unique rank to Mosheh in verse 10?
12. And, the Torah, having begun with "in the beginning," ends with what word?
15 de 15 11/08/2008 07:27 a.m.

http://www.uscj.org/cgi-bin/print.pl?Joshua6464.html
Perek Yomi - Joshua

Chapter 1
1. Why is there no indication of the location, the time of day, or the mode of address in the very first
sentence of Joshua?
2. How is the initial contact with Joshua different from the initial contact with Mosheh; and why is there
no element of surprise in the response of Joshua? Had he been "spoken to" prior thereto?
3. There is a repeated refrain in verses 6 and 7 -- the imperative to be "strong and resolute". Why the
repetition? And is it really a repetition in terms of what it is that constitutes "being resolute"?
4. Does verse 8 imply that by Joshua's time the Torah had been committed to writing? Or is this a poetic
reference?
5. How does the response of the Reubenites/Gadites and the Menasheh families indicate that Joshua's
assumption of responsibility is with promise?
6. How does the author of the text (in the closing verse of the first chapter) reaffirm the basic theme of
the charge to Joshua?
Chapter 2
1. Why do the commentators at times translate "isha zonah" not as a prostitute but as one who "dispenses
mazon," that is, "restauranteur"? What makes them "restive"?
2. How does verse 9 clearly indicate that the role of the woman is not that of a "menial" but represents a
crucial actor/character/ personality in the unfolding of sacred history?
3. How does one have a residence "within the wall" and what does that teach about the construction of
ancient cities and, as well, the location of certain types of "enterprises"?
4. How does the report of the "spies" (23/24) compare with the report of the 12 that had been sent by
Mosheh -- in intent, and in "style"?
Chapter 3
1. Does the verb "to awaken early" resonate in terms of the Five Books of Moses and, if so, with what
personality (or personalities)?
2. The terminology in verse 3 mentions "the ark of God's covenant." Is there some reason why it is not
referred to as the "ark of the Ten Statements"?
3. Why is a distance mandated between the Ark and those who would follow it (save for the kohanim)?
4. In verse 5 the Hebrew term is "hitkadashu" usually rendered as "make yourself holy." How does one
make oneself "holy"? Or does the term have some other implication -- perhaps in terms of "uniqueness"
or "readiness" -- especially in this context?
5. Where does Divinity speak to Joshua in verse 7? And, does this verse indicate a parity in significance
between Mosheh and Joshua?
6. What does verse 13 call to mind in terms of an earlier event involving "bodies of water?
Chapter 4
1. Is the symbolism of the 12 stones directed toward history or toward performance mandate (there were
12 stones which were prominent in the closing chapters of D'varim as well)?
2. Verse 14 synopsizes the experience. Does it stress the miraculous or does it stress the impact upon the
1 de 8 11/08/2008 07:26 a.m.

"leadership"? And, the verb construct "Va'yiru" can be translated either as "feared? or "were in awe
of." Would this make any difference in terms of the relationship to Joshua?
3. What is the tenth day of the first month?
4. The verses beginning with 20 indicate the avowed significance of the "12 stones" and show a
relationship with the earlier "water experience" -- and indicate Who is the Hero, in the final analysis.
Chapter 5
1. Why is it necessary to provide for a second circumcision operation?
2. And, how does verse 2 relate to verse 4, since the former makes reference to "a second time" and verse
4 would seem to indicate that this would be "the first time"?
3. Does verse 5 resolve this tension? Why does the word "brit? not appear in this particular narration?
4. What is the significance of the phrase "to remove the shame of Egypt from you"? Is this a physiological
observation or is it an observation dealing with the relationship of the people, one circumcised to
freedom, and independent? Or, to neither?
5. According to verses 10 and 11, how long did the Passover last at this time?
6. In verse 13 the action of Joshua would indicate what characteristic?
7. Why, in verse 14 is the answer, first, "no"? And, what is "an officer of God's army"? How does the
instruction given to Joshua parallel the instruction given to Mosheh in Exodus?
8. And what, indeed, is the answer to Joshua's observation at the end of verse 14: "What does my Lord
have to say to His servant?" Other than the instruction to remove the sandals -- is there any other
communication?
9. Or is the communication actually set down in verse 2 of chapter 6?
Chapter 6
1. Who determined the strategy for the conquest of Jericho?
2. Is the conquest to be effected by way of "military strength" or through some other means?
3. In verse 6 there is a reference to an Ark. How is ft different from the earlier reference to same in terms
of nomenclature -- or is it the same?
4. In verse 17 what is the definition of the word "herem" -- and what is the exception to same and for
what reason? (Note that the reference here is not to spies but, rather, to "messengers.?) Does this have
any significance in terms of the emphasis desired by the author of this phrase?
5. The "herem" has a prohibitional element. What is it -- and why? Is anything to be saved and, if so, for
what purpose?
6. Why is it necessary to repeat what happened to Rahab in verse 23 and again in verse 25; is there any
difference between the two versions? And, if so, does the difference have anything to do with the view
towards the conversion of the non-Jew and acceptability into the Jewish community?
Chapter 7
1. From what tribe does the violator of the instruction regarding the herem derive? Would one have
expected it to have been from another tribe?
2. The number of casualties at Ai (verses 2 through 5) is 36. Some 3,000 were in the force. Does this seem
disproportionate in terms of the "melting of the courage of the people" and their courage "turning to
water"? Or does "shloshet alafim" possibly mean three contingents rather than 3,000 (from the term
aluf) and might this have some significance in terms of numbering in various Biblical texts?
3. Is the reaction of Joshua understandable in terms of the recent victory at Jericho? What is his stated
reason for the overwhelming concern?
2 de 8 11/08/2008 07:26 a.m.

4. What is the significance of the Divine response: "Why are you prostrate before Me?" To whom or what
does Divinity direct Joshua's attention?
5. How is this a dialogue comparable to Moses calling out at the Reed Sea and the response of Divinity at
this time? Is this consistent?
6. What is the solution to the "military problem" of the Israelites?
7. The closing refrain of the chapter indicates a sobering (to put it temperately) punishment not only to
him who took from the herem but for his entire family. Does the punishment fit the crime?
Chapter 8
1. Why, in the light of preceding events, would Chapter 8 begin with the reassuring statement to Joshua?
2. Does text indicate where, at what time or in what mode the communication took place with Divinity?
3. What is the response of Joshua -- and is it oral or "action"?
4. The text elaborates upon the military strategy which Joshua employed. But, at one point, the strategy
moves to the "Divine level." This is reflected in verse 18. How does it relate to the overall narrative?
What is its purpose?
5. What will explain the policy of total devastation -- including men, women, children?
6. How does verse 26 echo an experience in the Five Books involving Moses?
7. Verse 28 makes reference to "to this very day." Which is the "very day"?
8. Why, precisely at this juncture, does Joshua then build an altar and, as well, erect stones which set forth
the "Torat Mosheh"? And what was the Torah which Mosheh (according to this verse) actually wrote
"in the presence of the Israelites"?
9. Verse 34 makes reference to "Sefer HaTorah." To what does this refer?
10. How does the term "K?hal Yisrael? (verse 3 5) dfffer (or parallel) Am Yisrael?
11. In verse 33 there is reference to "hakohanim hal'viim." Is the word hal'viim, in the context a proper
noun, a noun, or a verb?
Chapter 9
1. What is the response of the residents of Canaan after having heard what became of Ai? (And as a
matter of fact, does the first verse indicate that this was the report that they heard, or is this an
assumption?)
2. Does it appear that the acceptance by Joshua of the "claim" of the Gibeonites is "naive"? What would
the information sources available to Joshua have been at that time?
3. According to verse 18, what reason is given for not attacking the Gibeonites? And, why should the
"aydah" (note: no reference is made to B?nai Yisrael) complain about thisparticular action?
4. And as verse 27 indicates, the Gibeonites were menial workers "to this very day." As previously noted
-- "what is this very day"?
5. What is the meaning of the very last four words in verse 27 "at the place which He will choose"?
Chapter 10
1. What leads King Adoni Tzedek to attack Gibeon and what is the literal translation of "Adoni Tzedek"?
Is there any echo of this particular name in the Five Books and in the Abraham story where an alliance
of kings also narrated?
2. Is there any reference to a "natural phenomenon" in the victory of Joshua (over and above his own
strategy of a night attack) -- and, if so, how does the author of Joshua consider this event and to what
source does he ascribe it?
3. Verse 12 and verse 13 deal with another "unusualness in nature" -- this, at the specific request of
3 de 8 11/08/2008 07:26 a.m.

Joshua. Is it, indeed, correct that not before this day or subsequent thereto "Divinity listened to the
request of a human being"?
4. And, the phrase "because Adonai is fighting for Israel," does this appear for the first time in the
Tanakh?
5. What is the "psychological element" in Joshua's suggesting to the officers of the "army" that they "put
their feet on the necks of the five kings"?
6. And, why, at the end of the day, having hung the cadavers, are they removed at sunset? Is there a
mitzvah involved here? Does it have a biblical root or specification?
7. The balance of the chapter deals with one total eradication after another. To what "imperative" may
these actions be ascribed?
Chapter 11
1. How is the alliance described in the opening section of Chapter 11 different from the earlier alliance
which marched against the Gibeonites? Is there any reference to a different type of military resources
(see verse 6) which might have elicited some new concerns on the part of the Israelites?
2. How does verse 15 serve as an encapsulating refrain/justification/ explanation of the total eradication
approach?
3. Verse 20 echoes a refrain from the Egyptian experience, Pharaoh and Divinity. What is this refrain?
4. In verse 21 there is a reference to "Anakim." Does this term necessarily mean "giants"? Does "Anak"
have any other meaning? And why does Onkelos translate this term as "gibara?ya"?
5. How does verse 23 indicate that the closing mandates for the distribution of the conquered land were
observed by Joshua?
6. Is the impression communicated that, with the end of this chapter, the conquest of the land is over?
Chapter 12
This chapter reads very much like a listing and nothing more, but:
1. Does the conquest as listed here include only Joshua's "victories"?

2. Are the listings in verses 7 through 24 specified in the earlier chapters?
3. Is the conquest of Jerusalem given any special note?
4. And, if every city conquered was destroyed, was Jerusalem destroyed as well?
5. What is set down as the sum total of kings having been conquered/destroyed west of the Jordan?
Chapter 13
1. How does the beginning of this chapter seem to take issue with verse 23 at the close of chapter 11?
2. Are the boundaries set forth in verses 2 through 6 boundaries which coincide with earlier definitions of
the confines of Israel's conquest?
3. How does verse 7 (and those which follow) relate to verse 23 at the end of chapter 11?
4. In verse 22, Bilaam is given an adjectival descriptive. Is that the same description which appears in the
Five Books?
5. Where, prior to verse 33 in this chapter, is there any reference to the "sheyvet Levi" or to "l'viim"?
Chapter 14
1. What is the relationship of verse 4 to verse 33 in the prior chapter?
4 de 8 11/08/2008 07:26 a.m.

2. What is the claim of Kalev ben Y'funeh? With different vowelization, what would Kalev possibly sound
like -- and what is a dominant characteristic of that particular domestic animal?
3. Once again, the phrase "to this very day" is encountered (verse 14); to what time does the phrase refer?
4. In verse 15, there is the refrain that "the land was quiet." Is there any reference to warfare since the
earlier appearance of this refrain?
5. In overall terms, what is the theme that characterizes the content of these seven chapters in relationship
to the Five Books and to Mosheh and, most especially, to Divinity?
Chapter 15
1. What type of "map" would the author have had available in order to decline the borders, as he has, in
such detail?
2. And was this description (possibly) true of the time when the author was writing or of the time
regarding which he was writing -- namely, the time of the "conquest"?
3. In verse 2 we find reference to the "Salt Sea." What does that tell us regarding the "natural
characteristics" of the land thousands of years ago?
4. In verse 4 there is reference to the "Nahal Mitzrayim." Does this have anything to do with the Nile?
5. The term "yamah" means seaward. What direction is this and, when text refers to "yam," what body of
water does it invariably have in mind?
6. Why, in verse 8 is it necessary to add the sub-explanation "it is Jerusalem" and, further, what is
"gey-hinom" and what has it come to mean subsequently?
7. Why, adjunctive to the description of the boundaries of the Judea "portion," do we immediately follow
with that for Kalev ben Y'funeh?
8. In verse 15, there is a reference to the "city of the book." What would this imply about that particular
location?
9. In verse 18, what happened with the newly married couple and who takes the initiative -- bride or
groom?
10. In verse 51, there is a reference to the place named Goshen. Is this the same location as that which
appears in the Egypt narrative?
11. Verse 63 confirms that the Jebusites dwell among the Judeans in Jerusalem "to this very day." What
might be derived from this particular passage?
Chapter 16
1. Does the description of the various geographic confines of tribal property follow any particular order?
2. Why is verse 4 stated and how does it relate to verse 1?
3. Verse 10 notes another "exception" to the conquest -- namely Gezer. However, what is the difference
between the Jebusites and those who dwelt in Gezer?
Chapter 17
1. In verse 3, are the names of the daughters of Tzlafhad identical with those set down in the Five Books?
2. What do verses 4 through 6 indicate about property rights of women at the time when this particular
section was being written?
3. Verse 12 indicates that there were other exceptions to the conquest. Which particular geographic
expressions are included in the exception?
4. What is the significance of verse 13 in describing that the "Canaanites were made to serve" (as it were)
but they were not conquered? How will this presently relate to the tensions as set forth in the other
historic books of the Tanakh?
5 de 8 11/08/2008 07:26 a.m.

5. What is the complaint of the Josephites (verse 14)?

6. What is Joshua's ruling in terms of the claim of the Josephites? (And, how does this reflecton the
numbers of the Judeans in the previous chapter?)
Chapter 18
1. According to the opening passages, how many of the tribes, at this juncture, had not yet selected/settled
on their assigned locations?
2. How does the number of "unassigned" come to 7 (see verse 7)?
3. According to verse 10, the "casting of lots" took place at Shilo. Why that location?
4. And, why were lots not cast for the portions of Judah and Joseph (Menasheh and Efra'yim)?
5. Verse 13 indicates that it is necessary to define Luz as Bet El. What does this tell us about the readers
(or auditors) of this text and their familiarity with this geographic expression?
6. According to chapter 18, which was the "next tribe" whose boundaries were determined?
7. According to 21, was Jericho totally destroyed?
Chapter 19
1. Verse 1 indicates that the Simeonites had their portion "in the midst of the portion of Judah." What
would this mean?
2. In verse 5, there is a reference to "Bet Hamarkavot." What did that reflect in terms of this particular
location?
3. Does the description of Simeon's "property" indicate a substantial domain?
4. And, what does it imply as to the numbers and influence of the Simeonites at the time that this passage
was written?
5. Verse 49 indicates that the family of Joshua, as such, was given a "portion" as an independent political
entity. Why would this have been done?
6. In verse 51, in describing the "authorities" who supervise the distribution of the land, to whom/what
office is priority given? And, according to this passage, where was the "tent of meeting" positioned?
Chapter 20
1. What is the concept of the "blood redeemer"? Was there no judiciary? No "police force"? Why would a
"guiltless person" (that is, one who caused the death of another entirely in error) be compelled to flee
from the "blood redeemer"?
2. According to verse 6, how long did the killer by error (note the term "rotzayah" which implies murder,
irrespective of the accidental nature of same) -- remain in the city of sanctuary? Was it until judgment?
Or was it until the death of the "high priest"?
3. And, according to this chapter, were the cities of refuge only for the Israelites or could others take
advantage of their protection?
Chapter 21
1. In what sequence were the Kohanic families given their "cities" and why would the distribution begin
with Kehatites?
2. Why, according to verse 13, would descendants of Aharon receive a "refuge city"?
3. In this distribution, then, are the Levites and the Kohanim considered to be identical? (Note, it does not
say Shevet Levi but rather, in verse 1, "Hal'viim.")
6 de 8 11/08/2008 07:26 a.m.

4. Verse 41 would seem to be a "summation." Who/what is the "hero" in the final analysis? And, does this
particular text take into account the cities/tenitories which were not conquered (as noted earlier in the
conquest portion for the various groupings)?
Chapter 22
1. What is the "unfinished business" that is addressed in the opening portions of this chapter? Is his done
with any "tension" or with a sense of relaxed satisfaction by both parties?
2. But, there is a rapid change -- when the two and a half tribes build a "mizbay'ah." Why?
3. The representatives (verse 16) indicate that the building of an altar was a "rebellion against God."
Why? How is this a rebellion?
4. Verse 19 indicates that no altar should be built "save for the altar of Adonai our God." Where was that
altar?
5. How is the transgression of Akhan in taking from the prohibited property of the destruction akin -- in
the minds of those who so state -- to what the Reubenites, the Gadites had done?
6. What is the response of the accused groups? Do they in any way draw back from fealty or loyalty?
7. What special function do they see for the item which they have built -- is it intended to be used in the
same fashion as (for example) the mizbay'ah close onto the Tent of Meeting?
8. Is the argument advanced accepted by the representatives of the westernmost groupings? What seems
to be missing from verse 34?
9. The portent of this chapter in terms of multiple sites of worship would seem to have a very specific
message. What did it mean to communicate to the reader (or the auditor)?
Chapter 23
1. How does the final peroration of Joshua compare to the final statement of Mosheh (aside, of course,
from the overall length of the remarks) in terms of content?
2. Do his remarks indicate that "work remains to be done"?
3. What does Joshua fear might lead to the "desertion" of the Israelites by Divinity and what will ensure
that this desertion will not take place?
4. How specific is Joshua in terms of conduct mandates (mitzvot) either apodictic or casuistic?
Chapter 24
1. Where do verses 2 through 4 appear in one of the classic texts of our faith?
2. What elements of "sacred history" does Joshua stress in this particular statement?
3. What particular portion of the Five Books do the sentences in 24 echo with a very firm resonance
(vide: "hatzirah," "a land for which you labored not and vineyards which you planted not")?
4. Does verse 14 imply that there were still alien (pagan) worship practices obtaining at the end of
Joshua's tenure?
5. What is the basic fear and basic mitzvah violation which course through the exchange between Joshua
and the Israelites?
6. Would verse 23 confirm that, indeed, there had been "supplementary deities" that were considered
significant?
7. Verse 26 refers to the writing of "these words" in the book of "God's Torah." What book is that? And,
where did he erect the "large stone" -- and why underneath a tree -- and what is "mikdash Adonai" and
did it, indeed, have a tree within it?
8. And, indeed, where is mikdash Adonai? Was it "the portable worship center"?
9. Why, following what appears to be the logical conclusion of the Book of Joshua -- with his death and
7 de 8 11/08/2008 07:26 a.m.

with the sequitur of the elders who followed in his way -- does the text include a reference to the burial
of Joseph?
10. In sum, then, what is the "message" of the Book of Joshua in religious terms and does it constitute a
unit in itself or, rather, a transition between migration and ultimate settlement -- or a transition of some
other kind?
8 de 8 11/08/2008 07:26 a.m.

http://www.uscj.org/cgi-bin/print.pl?Judges6465.html
Perek Yomi - Judges

Chapter 1
1. Where did the Bnai Yisrael go to inquire -- and how was the inquiry posed?
2. And how was the Divine response forthcoming?
3. Is there some "moral message" in the observations by Adoni Bezek as to past, and future?
4. What was the symbolism of this type of mutilation?
5. Verse 8 seems to indicate that, if Jerusalem had any particular significance at a later date, it had no
significance at this particular time. Is that a correct assumption?
6. How do verses 12-15 echo an earlier refrain in the Book of Joshua?
7. What is the position of the Keynites among the Judeans?
8. There is constant reference to Judah and "Simeon, his brother." What has become of Reuben (his
brother, too)?
9. How does verse 21 relate to earlier parts of this particular text insofar as the Jebusites and Jerusalem
are concerned?
10. Verse 26 ascribes the naming of a city as "Luz." What reference is found to that name in the book of
Breyshit" (i.e., Jacob"s "flight")
11. Verse 28 distinguishes between servitude and conquest. What is the distinction" And how does this
relate to the observation elsewhere of "total destruction"?
12. Generally would this chapter indicate that the conquest did (or did not) succeed in "dislocating" or
"removing" substantial groupings of the residents?
13. Indeed, what does verse 34 indicate as to a reversal of roles?
14. Would the first chapter of "Judges," then, indicate that either the Book of Joshua was "being redacted"
or that, there might have been an interval between the conclusion of that period and the inception of
this particular volume although verse 1 would seem to preclude this possibility?
Chapter 2
1. Why does the "malakh" -- i.e., messenger -- come from the Gilgal?
2. Does verse 3 have a source in Biblical text?
3. Is the phrase that "their Gods will be a stumbling block for you" -- (something which appears in the
"Five Books") as that which would be done by Divine action or, rather, that this would happen if
human action did not eliminate those alien "divinities"?
4. How does verse 4 relate to verse 1 in terms of geographic location (-- and, the answer, to be sure,
appears immediately in verse 5). However, do these etymologies necessarily reflect the historical
source of a particular naming?
5. Does it appear that the author of this volume was familiar with the manuscript of the volume of Joshua
in terms of verses 6 through 10?
6. How does verse 10 attempt to rationalize what developed among the Israelites following settlement?
7. Verse 11 makes reference to Baalim. It does not define the term. What does that indicate as to the
author"s perception of his reader/auditors knowledge?
8. In verse 12 there is a reference to "other Gods." Are there other Gods" Is the term using quotation"
Does the author imply that there are Gods for individual nations/peoples and that each should adhere to
"his/her own God"" In verse 13 reference is made to ashtarot. This term (too) is not defined -- and
again, what does this imply as to the author"s view of the readers/auditors of the text?
9. How does the author explain the inability of the Israelites to resist their enemies?
10. How does verse 16 relate to verses 14 and 15" Why, if privation/tribulation/punishment/instructive
1 de 11 11/08/2008 07:25 a.m.

chastisement derive from a particular Source does the same Source then provide that which is contrary
if not contradictory to it" Is there a message here?
11. What are Shoftim" Are they judges" And, if judges, "judges" as we understand it in juridical terms in
our day?
12. What verb in verse 17 indicates the basic attitude of the author (for that matter Jewish text generally)
towards worship of "alien divinities"" And where do we find a noun (in text already studied) which is a
derivative of this verb?
13. What is the nostalgia which echoes from verse 17 -- in which history is recounted as uninterrupted
obedience and fealty to the Divine mandate?
14. In theological terms, how does one understand the verb construct applied to Divinity that It "regretted"
"change"" What chronological sequence is difficult to deal with in verse 23?
Chapter 3
1. In verse 9 there is a reference to a known personality -- how would this "relationship" explain the
selection of Atni-eyl?
2. What does the name Atni-eyl seemto imply?
3. The text will frequently make reference to "ruah Adonai"; what is this "ruah"" Is it "spirit"" Is it
something other" And, is it definable in absolute terms?
4. A rather persistent reference is to "forty years" (verse 11). Does this mean precisely forty years or does
it have to do with "one generation"" And, does the number forty surface in text at earlier and later
intervals?
5. Verse 13 makes reference to Amalek. Had not this particular group been previously "eliminated"?
6. Is Ir Hatemarim Jericho?
7. Verse 15 is another attestation to the point of view of Torah (be it in the Five Books or be it in the
balance of Tanakh) that physiological perfection in leadership was not at all necessary as far as the
Israelite was concerned. What particular phrase in verse 15 attests to this?
8. In verse 17 reference is made to Eglon as one who was "Bari Meod." Bari in our day (and in modern
Hebrew) means "healthy." What did it mean in the time when this particular passage was written?
9. Why would a "minha" have been brought to Eglon?
10. In verses 19 through 21 what is the position of the author as to the destruction of a despot (or, for that
matter, an enemy) by means that, in other contexts, might appear to be "questionable"?
11. As to the social norms of the day, what do verses 24 and 25 indicate about the relationship between
servitors and their monarch or, for that matter, between one who had a position of authority and those
who served him/her"
12. Verse 27 indicates that Eyhod rallied the Israelites following the killing of the Moabite ruler. Why could
not the same rallying have taken place prior to the death?
13. And, according to verse 30, there was "peace in the land" for how many generations?
14. Verse 31 makes reference to the next "judge" -- Shamgar ben Anat. Why is there but one verse relating
to him" And, is Anat the name of a place or the name of "something other" -- and if, indeed,
"something other" how does this refer to the observation of Moses at the Golden Calf incident (Shmot
32:17-19) when he observes that "kol anot (or Anat) anokhi shomeya"?
Chapter 4
1. The first verse would seem to be unaware of the 31st verse which appears immediately prior to it at the
end of chapter 3. How might this be explained?
2. What type of equipment appears to have been available to Yavin and his "commander in chief" Sisra
which would have been most frightening to those not having same?
3. s Lapidot the name of a location, the name of a husband, or the name of a "fiery personality"?
2 de 11 11/08/2008 07:25 a.m.

4. What does this tell us about the role of women in terms of leadership in those days?
5. What is meant by the phrase that the "Israelites would come up to her for judgment"?
6. From whence did the instruction derive of Divinity that Barak was to lead an attack against the
"oppressor"?
7. What was Barak"s initial response?
8. How does Devorah respond to his request of her?
9. Why would it appear to be "not entirely as it should be" if a woman were to be the mechanism through
which the defeat of the oppressor would take place (verse 9)?
10. Verse 14 and 15 indicate the "strategic aspects" of the military encounter. In what respect, in spite of
the "chariots" did the Israelites have a decided advantage?
11. However, according to verse 15, what was the "real advantage" which enabled the Israelites to be
victorious?
12. In verse 17 et. seq. do the Kenites appear in a positive light?
13. How is the action of Yael described by the author?
14. In verse 21, the concept of "sanctuary" would seem to be addressed in a fashion that is "unusual." In
terms of the standards of those days is it "unusual"?
15. Returning to verse 17, what was the essential relationship between the Kenites and Sisra?
16. How does the death of Sisra validate the prediction of Devorah?
Chapter 5
1. What is the overall construct of this particular chapter in terms of its form?
2. Verse 4 makes reference to Divinity. Is this the usual description as it appears (for example) in the Five
Books?
3. Verse 6 makes reference, once again, to Shamgar but not to Ehud. How does this relate to the earlier
text?
4. Does verse 8 indicate why the Israelites had difficulty?
5. And, in verse 8, what was the "military readiness" of the Israelites?
6. In verse 12 there is reference to Devorah in the "third person"; is this unusual in the poetry of that
time?
7. Verse 15 makes reference to the Rubenites; is this a "flattering reference"?
Chapter 6
1. Verse 2 indicates an explanation for certain structures. How does this relate to the economic life of the
Israelites" and of those who attacked them?
2. What possible explanation could there be for not listing the name of the "Navi" admonished the
Israelites indicating the reason for their tzorot?
3. But, in verse 11 is it the Navi or "an other" who actually addresses Gideon?
4. How is Gideon"s response a direct challenge to the greeting which he has received?
5. The response to Gideon"s challenge is "go, with this, your strength, and save Israel from the
Midianites." What, then, is "this, your strength"?
6. In response to Gideon"s continued questioning, verse 16 has some surprising features. Who is speaking
now" And, what does it mean "ki Eheyeh imakh" -- and how does this relate to the dialogue between
Moses and Divinity at the "Burning Bush" in terms of nomenclature?
7. Is Gideon convinced by what he is told (in verse 16)?
8. In verse 21 is the Divine personality the same as in the immediate preceding verses?
9. What is the general view of text toward seeing a "Divine personality"?
10. Verse 24 makes reference to the construction of an altar which is called "Adonai Shalom" and notes
that it is seen "to this very day." Again, (as in some previous texts) what does this reflect in terms of the
3 de 11 11/08/2008 07:25 a.m.

time when the text was written?

11. Based upon verse 27 what would Gideon"s family economic status be?
12. Verses 28 through 30 would indicate that the residents were worshippers of what particular cult?
13. In verse 32 the reason for Gideon"s changed appellation is set forth -- what does his "new name"
indicate?
14. Is Gideon now convinced that his mission is "blessed" by the Divine" What does verse 36 and 37
indicate?
15. And, what is the final and conclusive proof that Gideon receives?
16. This chapter would seem to indicate that "questioning and questing" is acceptable" Not acceptable"
Tolerated" Necessary?
Chapter 7
1. Why does the first verse identify Gideon as Yerubaal?
2. What is the point of reducing the number of warriors?
3. How does verse 5 serve as a meaningful test re: the mode of worship of the warriors?
4. Of the 10,000, 300 are left -- what does this indicate as to the "worship patterns" of the Israelites?
5. The author describes the enemy as very numerous (verse 12) -- including not only Amalek but "Bnei
Kedem." Who are the latter?
6. What is Gideon"s strategy?
7. What is the final outcome of the battle?
Chapter 8
1. What was the tension between the "men of Ephrayim" and Yerubaal and how did he seek to "placate"
their irateness?
2. Note verse 4 and the reference to "ayayfim" which, in the context of those days meant more than
"being tired" -- actually, weary unto death. That will help explain what follows. (Vide: Jacob/Esau
narrative -- the birthright and the description of Esau.)
3. Why do the men of Sukkot react in such a cool manner?
4. And what does this exchange indicate as to the fealty of one section of the country or one "tribe" for
the others?
5. Would Gideon"s (Yerubaal"s) reaction seem to be warranted" As a matter of fact, might it be
considered moderate -- or excessive?
6. In verse 8 we encounter a familiar place name which surfaces in the Jacob story -- Pneuel -- and, as
well, a response which indicates that the men of Sukkot were not alone in questioning Gideon"s
authority and "prospects." Within the context of that era (as we can ascertain it) would that reaction
have been "reasonable"?
7. What is meant by "hamigdal hazeh"?
8. In spite of weariness and small numbers Gideon is victorious where Zevah and Tzalmonah are
concerned and what is his first act upon returning from the victory?
9. What does verse 14 indicate regarding the education level of at least some of the residents?
10. Verse twenty has an interesting reflection on the attitude of younger people towards violence -- in spite
of the "norms" of that era. What would it imply as to the youth?
11. The word shaharonim is translated in the Aramaic by "ankaya." That word sounds very much like
"anak" which is usually translated "giant." Would this translation indicate that there is another possible
meaning to the word?
12. Victory leads to recognition -- how is this reflected in verse 22?
13. What is the theological centrality of Gideon"s response (verse 23)?
14. Verse 24 refers to the residents as "Yishmayelim" but they had been referred to "Ish Yisrael." Does this
4 de 11 11/08/2008 07:25 a.m.

imply that they were of a different genre of Israelites or that, perhaps, the term generally implies
"traders"?
15. Verse 27 refers to "eyfod" (a term usually associated with the vestments of the Kohanim) -- but, in this
instance, an object of worship as verse 27 implies. And, what verb appears in that verse to document
that the worship was idolatrous?
16. Is there any indication as to what became of the "eyfod" during Gideon"s lifetime or following his
passing?
17. In verse 33 and 34 the refrain which is constant in shoftim reappears: what is that refrain" And what is
the observation of the author as to the genuine source of "salvation"?
18. Memory is a sometime thing -- how does verse 35 document this?
Chapter 9
1. Verse 1 would imply that although Gideon had rejected kingship, there were those who considered him
a "ruler." How does his son"s name document this observation?
2. What is the "public relations device" that is utilized by Avimelekh and his followers in order to develop
"support" (verse 4)?
3. And what more "conclusive and radical measure" does he employ in verse 5?
4. Although Yotam is referred to as "hakatan" (junior, or younger) how does he acquit himself in verses 7
et. seq.?
5. What do these verses, in terms of the literary style of the Tanakh indicate as to the common use of the
fable -- and at a very early date?
6. How does verse 18 indicate that Avimelekh, while a descendent of Gideon was (at least in the opinion
of Yotam) of "lesser descent"?
7. What "power" ends Avimelekh"s rule and what is meant by "ruah raah" in verse 23?
8. Would verses 22 through 29 imply a civil war on the way?
9. Through verse 24 would it appear that Avimelekh has overcome the "ruah raah" and that his rule has
been "affirmed"?
10. Yet, "all expectations are irrational" -- since, following a series of "victories" what does verse 53
indicate as the denouement?
11. And, does verse 53 again indicate that the role of the woman in the unfolding of history is far from
minor?
12. Withal, would verse 54 indicate that there is a certain "courage status and self-image appreciation" to
Avimelekh?
13. How does the author in verse 56 affirm that what developed was, indeed, the result of a Plan which
could not be thwarted -- and why did Avimelekh meet the end that he met?
Chapter 10
1. Who succeeds Avimelekh following his death?
2. Based on the text are any consequential happenings associated with him?
3. Other than a place name, does his successor Yari of Gilead have a record of consequence?
4. The rather lengthy verse 6 with its numerous specifications of idols would have what impact in terms of
the author"s purpose?
5. How long are the Israelites, then, subjected to the Philistines and to Bnei Amon?
6. Verse 10 indicates the normative response which represents the regular cycle of Shoftim and how does
verse 11 affirm the classic thesis of the author that, irrespective, forgiveness will derive from the
Kadosh Barukh Hu (patient and long-forgiving) and salvation will follow?
7. Yet, in this instance, verse 14 indicates that there is a "hesitation"?
8. How does Divinity communicate with Israel" Through a prophet" Through some other source" Does
5 de 11 11/08/2008 07:25 a.m.

verse 11 indicate" Does verse 14 indicate?

9. And, does verse 15 indicate where the response was forthcoming from the Israelites and how it was
forthcoming?
10. The response of words has no consequence (verse 15) -- it is followed by an action. Does this action
(verse 16) have consequences?
11. Aside from the hope for salvation from Divinity what practical action is taken?
Chapter 11
1. The description of Yiftah is that he was the son of "Isha Zonah." Following the birth of other children
from his wife does Gilead, dismiss Yiftah or consider him part of his progeny (verse 2)?
2. The father"s action to the contrary notwithstanding what is the action of the brothers -- and why?
3. The reference to Yiftah"s mother is "another woman" not an "Isha Zonah" -- what sensitivity does this
show (if it shows any sensitivity)?
4. Verse 3 makes reference to anashim reykim" What are these -- and what does this reflect as to the
social structure of the times?
5. In verse 6, the dialogue between the elders of Gilead (self-evidently a place name and a family name)
Yiftah is invited to be a "captain." What capacity does this reflect?
6. Following Yiftah"s "cool response" how does the author change -- "you will be our head." How does
"head" go beyond the military appellation of "captain"?
7. Yiftah wishes some further assurance that he will become the "head" -- how is this set forth in verse
10?
8. Note verse 11 which affirms that, indeed the words "head" and "captain" have different connotations --
and this verse also makes reference to Yiftah "saying his words before God." What does this mean"
Was there an altar" Was there some religious location?
9. What do verses 12 through 27 reflect in terms of the familiarity of the author with text materials in the
Five Books?
10. What theological principles are reflected in verse 23 and verse 24 as to the notion of "national
Divinities" and is this meant to reflect the point of view of Israel or, being responsive to the point of
view of other idolatrous peoples?
11. Verse 29 makes reference to Yiftah setting out for battle -- and how is he "accompanied" by a
non-material element?
12. Note closely verses 30 and 31. What is Yiftah"s vow" Is there any question as to what he is pledging?
13. And, following the victory who is the first to leave the house to greet him" What does the narrative
which follows verse 37 reflect as to the import of a "vow" and as to the familial relationship between
Yiftah and his only child?
14. And what is meant in verse 39 that "this has become a regulation in Israel"?
15. What does this reflect on the nature of appropriate vows and appropriate pledges to Divinity?
Chapter 12
1. What does verse 1 echo in connection with the men of Ephraim?
2. What is Yiftah"s response?
3. How does the sequence document that civil strife in Israel had not yet diminished?
4. Verse 6 indicates a linguistic characteristic of the Ephraimites: what sound could they not pronounce?
5. Following Yiftah"s demise is anything of significance related as to those who succeeded him?
6. With the burial of Avdon, what is implied as to the Amalekites since his burial place was in their
property?
6 de 11 11/08/2008 07:25 a.m.

Chapter 13
1. How long were the Israelites subject to the Philistines following the death of Avdon?
2. With verse 2 begins one of the major narratives of Shoftim -- dealing with Shimshon. How does verse 2
indicate, once again, that significant personalities derive from those who are "handicapped" or
otherwise deprived?
3. While Abraham"s wife is named, of course -- is Manoah"s wife ever named?
4. Does the text indicate where and under what circumstances the Messenger of God appeared to "the
woman"?
5. In verse 6 does Manoah"s wife refer to the meeting in the same fashion as the text refers to it in the
third verse or does she use a different descriptive?
6. What is a Nazir?
7. Would verse 9 and 10 indicate that a "Messenger of God" is unusual in appearance or is "an Ish" -- that
is with human appearance?
8. How does Manoah wish to show his gratitude for the "good tidings"?
9. Verse 16 indicates that Manoah did not know that the messenger was a "Messenger of God." What,
then, did he consider the individual to have been?
10. When does Manoah realize that he has been dialoguing with a Divine Messenger?
11. What is "normative form of obeisance" in those days in the presence of that which is of Divine origin?
12. Would verse 23 indicate that there is a "practical dimension" to the thinking of Manoah"s wife?
13. The child is named Shimshon. Is any reason given for this name" Is there any reason that you can think
of?
14. What is meant by "God blessed him"?
15. Why, indeed, is "Mrs. Manoah" never named" Is there any other personality in one of the major stories
of the Tanakh (possibly, in Bereshit) whose husband is named but she is never named?
Chapter 14
1. Is any information communicated as to Samson"s early years - his education, his rearing?
2. What attitude toward marriage outside of the faith community is reflected in verse 3?
3. Is there a consciousness on the part of the "actors" as to the role of Divinity in Samson"s life?
4. What does verse 6 communicate in terms of Samson"s "major attribute"" And, if the family was
traveling together what explanation is there for the fact that his parents did not know what had
transpired?
5. At this point, does the story of the lion carcass/honey and related seem to have any point other than to
demonstrate Samson"s strength?
6. Judging from verse 12 and 13 although the Philistines were ruling the Israelites, what was the "social
relation"?
7. According to verse 15 did Samson, indeed, marry the Philistine woman?
8. Verse 16 and 17 indicate a certain "suasive capacity" on the part of Samson"s first wife -- this vignette
should be kept in mind for subsequent developments.
9. What is the meaning of Samson"s phrase "if you had not plowed with my heifer you would not have
appreciated my riddle"?
10. As a result of the denouement of the riddle story (verse 20) what action is taken by the Philistines in
connection with Samson"s wife?
Chapter 15
1. Is there any political/social/religious cause for Samson"s enmity with the Philistines" Does it derive
7 de 11 11/08/2008 07:25 a.m.

from some other source?

2. Does Samson rally any of the Israelites in terms of his impending attack upon the Philistines" Is there
any indication of any contact with his fellow Israelites?
3. Does the quarrel between Samson and the Philistines derive from any Israelite/Philistine conflict or is it
purely personal?
4. As the narrative unfolds, how does Samson"s "personal tension with the Philistines" extend to the body
politic?
5. In verse 11 does one discern any "enthusiasm" on the part of the Judeans for Samson"s activity?
6. Do the Judeans look upon Samson as a "leader," as a "promise" or as a problem?
7. Do verses 14 through 17 indicate a "national consciousness" on the part of Samson and/or a reflection
of his strength and, as well, an etymological reference?
8. How do verses 18 and 19 indicate that the author sees a Divine role in Samson"s activity?
9. Verse 20 refers to a 20 year tenure for Samson as a judge. Does this refer to the Judeans, to the
Israelites or are the terms interchangeable?
Chapter 16
1. Following the reference to the 20 year tenure of Samson does chapter 16 indicate "judging" or does it
(once again) reflect on Samson"s strength" Does verse 4 indicate that Delilah was Samson"s wife" Does
it indicate if she is of Philistine or Israelite origin" Does Delilah (verses 5-6) appear to be "loyal" to
Samson?
2. Would it appear from verses 6 through 13 that Samson is confident of his wife"s "discretion" or her
"loyalty"?
3. How does verse 16 reflect on Samson"s earlier relationship with the Philistine woman?
4. According to verse 17 what is Samson"s self-definition of his strength" Is "revealing" the source of his
strength significant in terms of his hirsute state or in terms of his definition as a Nazir?
5. Verse 20 indicates that "God had left him." Why?
6. The blinding of Samson (verse 21) is dealt with in literary fashion by Milton in Samson Agonistes.
Should opportunity afford itself for a reading, how does Milton"s treatment dovetail with the text of
Tanakh?
7. What is the chief "God" of the Philistines -- and does the name of this "God" relate to any economic
factor?
8. Verse 28 represents virtually the sole reflection of an action by Samson which does not surface in any
other part of the narrative. What is this action?
9. The phrase in verse 30 has resounded down the years. How does "let me die with the Philistines" reflect
itself in historical interpretation from generation to generation?
10. Compared to the narratives of Gideon, Deborah and Yiftah what is the essential difference (or
similarity, if such can be discerned) between these personalities, their role as judges and Samson?
11. Does the author of Judges render any opinion as to Samson?
12. Did Samson"s "tenure" free the Israelites from Philistine overlordship?
Chapter 17
1. Does Mikha-y-hu imply any religious origin to the name?
2. Would his mother appear to be a loyal Israelite, religiously?
3. If, indeed, there be such loyalty does it extend to the recognition at the time that genuine religious
worship among the Israelites precludes creating any image of Divinity?
4. What would verse 4 indicate as to the (growing) prevalence of "house Gods"?
5. Is (are) Mikah and Mikha-y-hu one and the same"
6. What does the term "kohen" mean in verse 5?
8 de 11 11/08/2008 07:25 a.m.

7. How does the author (verse 6) use the preceding narrative as documentation for his view of what the
condition of the Israelites was at this particular time?
8. What is the meaning "each man did what he thought he considered correct"" Is this "praiseworthy" or
other?
9. In verse 7 does the term "Levi" mean from the tribe of Leyvi or rather, does it describe a function --
especially keeping in mind that he is described "from the family of Judah"?
10. Does the term "levi," then, have a dual meaning in terms of religious function?
11. How is it that this young man comes to the house of Mikah?
12. Is there only one Bet Lehem in the land or more than one?
13. How does verse 12 indicate the religious expansion of "house Gods" and the somewhat casual
determination, by personal preference, as to religious functionaries?
14. Yet, (verse 13) does the narrative indicate that the fundamental religious identification remained with
the God of Israel?
Chapter 18
1. What would the first sentence in this chapter imply as to the time when this particular text was being
written?
2. And the reference to the fact that the Sheyvet Dan did not have a "geographic portion" relates, how, to
earlier passages in Joshua?
3. And how would the "homelessness" of the Danites and attendant restiveness as to lack of economic
security, and the like, relate to what will follow in the text?
4. In their search for a "dwelling place" where do the "spies" of the Danites reach?
5. Does verse 3 imply that the "Leyvi" in the house of Mikah was of Danite derivation -- and does the
inquiry which they pose to him imply friendship or other?
6. The verb in verse 4 is "he hired me" and, subsequently, "I have become a Kohen for him." What would
that indicate as to the sacerdotal structures of the Israelites at this particular juncture (at least in this
instance)?
7. In addition to serving as a "Kohen" or "Leyvi" (that is, fulfilling the functions of "priesthood") do the
Danites see any other role for the lad?
8. As a result of the "prediction/charge" of the "Leyvi/Kohen" what would the attitude of the Danite spies
be in terms of what they subsequently viewed and recommended -- positive or uncertain?
9. Would the description of Layish appear to be that of a troubled society or of one which, indeed, had
enviable attributes?
10. What is the recommendation of the spies to the Danites" Verse 12 (once again) makes reference "to
this very day" and what would this suggest as to the historical setting of the composition of the text?
11. On their way to Layish, what detour is made by the Danite militia?
12. And, what does the phrase in verse 14 mean: "And now, you know what you have to do!"?
13. Verse 17 indicates that certain properties were taken from the house of Mikah -- how does this reflect
on the worship pattern of that particular time?
14. While the spies, at an earlier juncture, had looked upon the lad serving Mikah not only as a
"Leyvi/Kohen" but, also endowed with the power, if not of prophecy, of predictions; what is their
attitude now (verse 18-19)" What is the reaction of Mikah and his establishment when he discovers
what the Danites have done?
15. And, what does the specific statement in verse 24 reflect as to the mode of worship -- at least where the
Mikah establishment is concerned" Does the statement refer to "God" or to "Gods"?
16. What action is taken (verse 27) by the Danite militia where Layish is concerned?
17. And, having rebuilt the city of Layish, what religious pattern is established?
18. Verse 30 is of especial interest. When must it have been written by virtue of its closing refrain?
19. And, what does verse 31 indicate as to the nature of Shilo" And, is the reference there to a "house of
9 de 11 11/08/2008 07:25 a.m.

God" to the portable sanctuary of the wilderness days, or other?
Chapter 19
1. Why does the author, in the first verse repeat a refrain which has appeared in earlier chapters" What is
a "pilegesh"?
2. In verse 2 the verb construct appears to resemble "zonah," namely a prostitute; in this context,
however, does the word imply prostitution or desertion and departure" (i.e., to "stray from").
3. Is this chapter one which deals with religious patterns, family patterns, social structure -- all (or none)
of the above?
4. What relationship obtains between a pilegesh, her father, her "mate" -- and how is this reflected in the
persistence of her father in detaining the "ish Leyvi" and, why is the terminology "not simply" "Leyvi"
(vide: the earlier Mikah story)?
5. According to verse 10, what was the name of Jerusalem in earlier days" And, who dwelt in that area?
6. According to verse 12, was Jerusalem one of the conquered cities at the time described"
7. What does verse 15 explicate as to the nature of the citizens of Givah (part of Benjamin)?
8. How does verse 16 develop a comparison between the Benjaminites and the Ephramites?
9. Is there some reason why the Ephramite is described as a "older man"" Or, is this simply a descriptive?
10. Does this story, in any way, reflect on the hospitality patterns as evidenced in the book of Bereshit re:
Abraham and Lot -- and is there any phrasing which might be in common?
11. As a matter of fact, how does verse 22 echo the Sedom narrative involving Lot?
12. As a matter of fact, further, who is being quoted (not precisely but almost to the word) in verses 23 and
24?
13. How does the mate of the Pilegesh resolve the situation?
14. What becomes of the Pilegesh at the hands of the Benjaminites?
15. How would you characterize the intention of the author in the description set down in verses 26 and 27
and particularly the phrasing "with her hands on the threshold"?
16. Is the Pilegesh alive when she is taken from the Benjaminite area?
17. What is the symbolism of the 12 pieces of flesh?
18. What does verse 30 reflect as to the general moral tenor of the time and what is the author"s
observation on the action of the Benjaminites" Has "progress" been made since the days of Joshua?
Chapters 20 & 21
1. Why have the Israelites -- from all sections of the country (as the author describes it), rallied to
Mitzpah and is the rally to a geographic location or rallying to some other site of import?
2. Is the narration set forth by the "ish Haleyvi" exactly what transpired in Givah or is something omitted"
What is his plea to the assembled Israelites?
3. What is the action undertaken by the assembled group?
4. And, in verse 11 what word appears which the text has not set forth before and which is meant to
reflect a particular relationship on the part of the group (save, of course, for the Binyaminites)?
5. What is the first action undertaken -- attack or dialogue" And, is the intent of the assembled to punish
the entire tribe of Binyamin or those who are responsible for what happened in Gibeah?
6. Would verse 15 indicate that the Benjaminites were a small group at this particular time" (And is the
word "elef" -- a thousand or "aluf" -- a contingent")
7. In verse 16 we encounter a phrase which had appeared earlier in connection with one of the Shoftim --
a physiological term; what is it -- and does it imply that the phrase means "shriveled" or, rather,
talented in terms of a particular weapon" Or talented with the left hand?
8. Prior to the attack by the Israelites what action do they undertake?
9. Do the Israelites go to ask of God at Shilo or elsewhere?
10 de 11 11/08/2008 07:25 a.m.

10. Why does the "united federation" suffer defeats -- did it "ask" properly and in the proper place?
11. When victory is achieved is the federation militia still overwhelming in numbers and, if no, to
whom/what is the author now ascribing the victory?
12. Immoral as a tribe may be will the other tribes permit it to entirely disappear?
13. And -- the moral aspects aside (for only a moment) when, save for the description of early Joshua days,
was there such unity amongst the tribes?
14. Is the author hinting at a restoration of common purpose (negative catalyst to the contrary
notwithstanding)?
15. And if "there is no king in Israel" is that a lacunae or a desideratum -- after all, is not God the ruler of
the Israelites?
16. Is the ending, then, hopeful or despondent" And, who in the final analysis must decide what an
individual does -- the individual or a political superior (king, flesh and blood) since the Israelite is
answerable, as an individual to...?
11 de 11 11/08/2008 07:25 a.m.

http://www.uscj.org/cgi-bin/print.pl?Samuel_I__II6466.html
Perek Yomi - Samuel I

Questions by Rabbi David Hoffman
Chapter 1
1. For a lineage of Elchanan see Chronicles I, 6:7-12. Does the fact that Elchanan was a descendant of
Korach surprise you?
2. When were the appointed times that Elchanan would visit the "altar" in Shiloh?
3. Verse 5 mentions that Elchanan loved Hannah and that the Lord had "shut her womb." Is this story
reminiscent of other stories in the Tanach? What might be the religious message from the motif of the
barren woman? Is there any theological import of such a tale?
4. In a Mishnah the Rabbis make an interesting statement about Samuel. Nazir 9:5 reads -- "Samuel was a
Nazir," according to the words of Rabbi Nehorai, since it said, "and no razor [morah] shall come upon
his head" (I Samuel 1:11). In regard to Samson it is said, "and no razor [morah] shall come upon his
head." (Judges 13:5) and concerning Samuel also it is said, "And no razor...." Just as the reference to
razor in the case of Samson means that he was a Nazir, so the reference to a razor in the case of Samuel
means that he was a Nazir. Why do the Rabbis draw this comparison? What are the similarities and
differences between Samuel and Samson? Was it significant that Samuel may have been a Nazir? How
might this have affected his relationship with God?
Chapter 2
1. Identify the theme(s) of Hannah's prayer in this chapter. Compare her prayer here to her prayer in the
first chapter of the book.
2. How does the fact that Chafni and Pinchas did not "know God" (2:12) highlight God's role in our story?
(See verses 25, 26, 35.)
Chapter 3
1. God's call to Samuel and Samuel's reply are reminiscent of another biblical story. Note verse 16. What
does Samuel's answer to Eli suggest about Samuel, given the other uses of the reply, "Here I am!"?
2. What were the sins of the priests?
Chapter 4
1. Why did Israel go out to war against the Philistines? When did the animosity between the Philistines
and the Israelites begin?
2. What is the meaning of the Israelite encampment "Even Ha-ezer?"
3. Are there other examples in the Tanach when the ark of the covenant is taken out to war?
4. Why did the "man from Benjamin" who ran from the battle to Shiloh have his garments torn?
5. Can the capturing of the ark by the Philistines be seen as part of God's plan?
Chapter 5
1. What might the etymology of the Philistine god "Dagon" be? Does it make sense that his Temple should
1 de 11 11/08/2008 07:24 a.m.

be in Ashdod?
Chapter 6
1. What does the expression "to make your heart heavy" mean (verse 6)?
2. Do we find the use of cows "upon which no yoke has ever come" in the Bible? Why might these cows
be preferred to cows who have worked in the field?
3. How does the "test" that the Philistines conduct work?
4. A huge number of men died in Beit Shemesh because they "had gazed upon the Ark of the Lord." Does
it make sense that this, indeed, was their sin?
Chapter 7
1. The idea of placing stones to mark a place where God had helped the Israelites is a common occurrence
in biblical literature. Where else does this occur and why might it have been done?
2. This chapter seeks to connect the defeat of the Philistines and the reality that there was peace between
Israel and the Amorites with what fact? Why is this connection salient?
3. Read the first mishnah of "Pirke Avot" and verse 15 of this chapter to place Samuel in the chain of
tradition leading back to Moses.
Chapter 8
1. We have come across two righteous men whose sons did not follow the good of their fathers. Both in
the case of Eli's children and now in Samuel's case, his sons do not follow his righteous example. What
theological point might this literary convention be communicating?
2. Why was the suggestion to set up for the people "a King to judge us like all the nations" so displeasing
to Samuel? Was this not a reasonable request, given the situation that the Israelites were living under?
Compare this request to the Torah's own suggestion in Parashat Pinchas (Numbers 27:16-17).
3. Note thepathos of verse 8. Why did God agree to appoint a King even though God felt that the request
was a rejection of Him?
Chapter 9
1. What are the attitudes towards prophecy which are conveyed in this chapter?
2. Is there significance to the fact that Saul was a Benjaminite?
3. Does the fact that Israelite communities were offering sacrifices at local shrines surprise you? Compare
to Deuteronomy 12:13-14.
Chapter 10
1. Compare this vial of oil with the anointing oil in Exodus 30:22-24. What might account for the
differences in oils?
2. What is the meaning of the place "Beit El?" Who else in the Bible had prophetic inspiration in this
place?
3. What does the expression "and God gave him another heart" mean in verse 9?
4. Why did Samuel write down the "manner of the kingdom" and why did he place it "before the Lord"?
2 de 11 11/08/2008 07:24 a.m.

Chapter 11
1. Why did the Ammonites agree to give the Israelites seven days of respite?
2. Is God present anywhere in our chapter?
3. What do you think of Saul's motivational tactics?
4. How is the "making of Saul King" in this chapter different from the anointing of Saul which we have
already read about?
Chapter 12
1. Note the number of times in Samuel's retelling of the history of the relationship between God and the
Jewish People that God has been disappointed by their behavior. Why is it that God is seemingly still
willing to trust them?
2. After the Lord sends "thunder and rain," why is it then that Samuel believes the people will see that
"your evil is great?"
Chapter 13
1. What might the language "Saul was a year in his reign and he reigned two years over Israel" mean?
2. Why did Jonathan kill the officer of the Philistines who was in Geba?
3. What was really Saul's sin?
Chapter 14
1. Does the fact that Jonathan refers to the Philistines as "arelim" distance this operation from other solely
military battles? (verse 6)
2. What was the nature of the "ephod" that the priest Ahiah was wearing?
3. How did the "test" that Jonathan devised with his weapons carrier work?
4. From a theological point of view, why was Jonathan successful? Compare his actions to the telling of
"Saul's sin."
5. What do you think about Saul's demand that the people not eat until his revenge is complete?
Chapter 15
1. What exactly was the "wrong" Amalek committed against the Israelites? Where in the Bible is the
command to "utterly destroy" them?
2. Is it fair to describe Saul as a "tragic hero?"
3. Read verses 21 and 30. Do these verses remind you of anything in the Haggadah for Passover?
Chapter 16
1. Compare the criteria for Saul's selection (9:2) with verses 16 and 17 in this chapter.
2. Check Genesis 25:25 for another biblical character who was called "Admoni." Are there any
similarities between these two individuals?
3. What might "ruach elohim (ra'ah)" mean in the context that it affects Saul?
3 de 11 11/08/2008 07:24 a.m.

Chapter 17
1. Is there significance to the fact that David was from the tribe of Judah?
2. What might "he will make his father's house free in Israel" mean? Compare the meaning of the word
"chorim" -- "free" in verse 25 with Ecc. 10:17.
3. How did the rock that David slung at Goliath hit him? Was he not wearing a copper helmet?
Chapter 18
1. Note Saul's plan for David. We will see this plan put in operation again.
2. To what extent can it be argued that Saul is still acting rationally? What does the text suggest about
Saul's mental disposition?
Chapter 19
1. What are the "teraphim"? (verse 13)
2. What does the text mean when it says that Saul's servants "prophesied"?
Chapter 20
1. When is this chapter read as a haftarah?
2. When the text uses the expression "the day of work," to what does it refer?
3. What is the meaning of the expression "for he is not clean"?
4. What might the rationale have been for using three arrows?
Chapter 21
1. What is the intent of Ahimelech's question to David, "Why are you alone, and no one is with you?"
2. What is this "holy bread" or "show bread" of which Ahimelech speaks? (see Leviticus 24:5-9)
3. What was David frightened of with Achish?
Chapter 22
1. Why does Saul feel he has particular influence over the Benjaminites?
2. See Psalm 52 for David's reaction to Doeg's act of violence.
Chapter 23
1. How did David "inquire of the Lord"?
2. What are the options for understanding the "malach" -- the messenger who came to warn Saul of the
Philistines' approach?
3. Note the etymology of the place "Rock of divisions."
Chapter 24
1. Where are the "strongholds of Ein Gedi"?
4 de 11 11/08/2008 07:24 a.m.

2. To what other incident does David's "severing the skirt" of Saul parallel?
Chapter 25
1. What does "naval" mean in modern Hebrew? Does its meaning describe our character Naval?
2. What did Aviga'yil mean when she said, "May your enemies and those who seek evil to my lord be as
Naval?" (verse 26)
3. In what prayer do we find the language, the soul shall be "bound in the bundle of life?" (verse 29)
4. What does the Hebrew "mashtin b'kir" mean in verses 24, 34 and what relationship does it have to its
English translation?
5. How could Michal, Saul's daughter, marry Palti? Was she not already married to David?
6. Where is the Jezreel valley from which Ahinoam comes? Where is the Carmel where Aviga'yil is from?
How do these marriages forecast what David will ultimately do as King?
Chapter 26
1. Why did David come to the camp if he did not intend to kill Saul? David had already attempted to
demonstrate to Saul that he had no intention of killing him. Why did David think this display might
work this time around?
Chapter 27
1. What was the nature of the lie that David told Achish?
Chapter 28
1. Why are we told of Samuel's death at this point in the text? Had we not already been informed of his
death?
2. What are the "urim" in verse 6?
3. Many thinkers in Jewish history have been uncomfortable understanding the necromancy in this
chapter literally. Rav Hai Gaon and Maimonides are examples of men who reject a literal reading of
this chapter. What are some alternative understandings of the events involving Samuel and the
necromancer?
Chapter 29
1. Why did the Philistines become particularly enraged at Achish?
2. What might have been David's intentions in accompanying the Philistines into battle?
Chapter 30
1. What is the "ephod" and how does it work?
2. Notice David's tact as a great politician with his sharing of the "spoils of the enemies of the Lord" with
all those who had helped David in the past.
Chapter 31
5 de 11 11/08/2008 07:24 a.m.

1. The rabbis, in explaining some of the activities in this chapter, have to engage in some apologetics.
"How could Saul have committed suicide, for is it not against Jewish law!?" Additionally, what does it
mean when the text says that they "burned them there" (referring to Saul's and his sons' bodies)? Jewish
dead must be buried! How might the rabbis have interpreted these problematic verses?
Samuel II
Chapter 1
1. Is there "rhyme or reason" to the specific manner in which the "youth" broke the news of Saul's and
Jonathan's deaths to David?
2. What might the phrase "for a shudder has seized me" mean? Gersonides, a famous medieval biblical
exegete, renders the Hebrew: "My armor protects me and does not allow the sword to pierce it." Which
translation do you prefer? Why?
3. Note that along with "kriah" -- the ritual tearing of one's garments as an act of mourning, David and
those with him also fasted for the fallen. Does the mourning practice manifest itself in modern
mourning rituals?
4. How do you feel about David's actions against the Amalekite youth?
5. Note the poetry and emotion of verses 19-23. These verses, not surprisingly, have been quoted often by
many Israelis since the founding of the State.
Chapter 2
1. Immediately, in the first verse of our chapter, we note the difference between the way Saul conducted
himself and how David behaved. What is the difference? Why the contrast?
2. What is the city of Hevron famous for in the Bible?
3. What is the significance of the fact that the people of Judah anointed David again after Samuel had
anointed him?
4. What do you think is the literary purpose of the narrative of the battle between Yoav's men and the
men faithful to Avner?
5. What is the Hebrew word that the text uses to describe the fighting the two groups engage in? See verse
14.
Chapter 3
1. What might account for Avner's change of heart towards David?
2. What are some of your visceral reactions towards David's request to marry Michal?
3. What does the word "metzorah" mean in verse 29?
4. Why was David so upset, considering the circumstances under which Yoav killed Avner?
Chapter 4
1. Why did Rechab and Baanah, Ish-Boshet's personal guards, kill him?
2. What is the meaning of the name "Ish Boshet"? What is the meaning of the name "Rimon"?
3. Note: Things are not as David might have wanted them to be, but he has consolidated his power to a
great extent.
4. While David may have been correctly angry at Rechab and Baanah, why did he react so severely?
6 de 11 11/08/2008 07:24 a.m.

Chapter 5
1. What was the "realpolitik" motivation for David to move his home from Hevron to Jerusalem?
2. When is the first time the Bible uses the word "Zion"?
3. What might the "lame and the blind" refer to?
4. Compare the fact that David took many concubines and wives while in Jerusalem with Devarim 17:17.
How do you make sense of the potential problem between these two texts?
5. Compare David's behavior in the heat of battle to that of Saul's in I Samuel 13:12.
Chapter 6
1. What was the nature of Uzzah's crime?
2. Did Uzzah's punishment fit his crime?
3. What was David "afraid" of in verse 9?
4. Why did Michal "despise David in her heart" when she saw David dancing before the Lord (verse 16)?
5. What was the meaning of David's retort to Michal?
Chapter 7
1. What is the rationale of God's response to David's desire to build "a house of cedar for the ark"?
2. Why does God not want David to build a Temple for God's presence?
3. Where in our liturgy does verse 23 appear?
4. What does David ultimately pray for at the end of the chapter?
Chapter 8
1. In the first verse to this chapter we read, "And it came to pass after this...." To what "event" is this
verse making reference? How does this "event" relate to the rest of the content of the verse?
2. Verse 4 reads, "and David hamstrung all the chariot horses." Read Deuteronomy 17:16 for possible
motivations. Compare this to Joshua 11:6.
3. Where might the "Valley of Salt" be located (verse 13)?
4. Why are the words "and David administered justice and charity for all his people" (verse 15)
particularly important? Why would we think he might rule in any other way?
Chapter 9
1. After reading verse 1 of our chapter, recall David's oath to Jonathan (I Samuel 20:15-16).
2. What is the literal meaning of Jonathan's son's name (Mephiboshet [Me Pi Boshet])? Can you locate
any Rabbinic interpretations which address the larger meaning of his name in the context of this
narrative?
3. Suggest possible reasons why the text in the last verse of the chapter repeats the fact that Mephiboshet
was lame in both his feet?
4. If possible consult Maimonides' book on Laws of Kings 4:6 for the rights of a king to seize property.
Chapter 10
1. What significance is there to the fact that Amnon shaved off "half" of the beards of David's servant and
7 de 11 11/08/2008 07:24 a.m.

he cut off "half" of their garments and then sent them on their way?
2. Where in our liturgy do we find the first two words of verse 12?
3. Notice the content of Yoav's prayer in verse 12. He does not pray for victory but he says: "May God do
what is good in His eyes!"
4. Note also that the Israelites are seen as a single entity. "They saw that they were beat before Israel and
they made peace with Israel" (verse 19). This is a new "self-conception."
Chapter 11
1. What does "at the return of the year" mean (verse 1)?
2. What does the text mean when it says "she was purified from her uncleanliness" (verse 4)? What is the
nature of this "uncleanliness"?
3. This is clearly one of the more difficult passages in the Bible. How could the King of Israel commit
adultery and then murder? There have been many attempts in the past to justify David's actions or
acknowledge his sin in this instance. There is a statement in the Talmud that reads, "Anyone who says
that David sinned with Batsheva is simply wrong!" What are some of your thoughts on this chapter?
4. For the incident of Avimelech's death see Judges 6:25.
5. Note that, although David seemed to successfully hide the incident from the people, he could not
conceal the incident from God. Clearly there is theological meaning to this fact.
Chapter 12
1. Why did Nathan begin his talk with King David with this parable?
2. What is the nature of the punishment, "the sword shall never depart from your household"? Does it fit
the crime?
3. Notice David's reaction to Nathan's chastisement as opposed to Saul's reaction after being accused by
Samuel of not listening to God. (See I Samuel 15:20, 21.)
4. Why do you think the text states that "the Lord loved him (Solomon)" in verse 24?
5. Who is "Yedidya"? (verse 25)
Chapter 13
1. To what event do the opening words of our chapter, "It came to pass after this..." allude? Is there a
salient connection to what occurred before this and to the events that are about to occur?
2. Why did Amnon hate Tamar?
3. What was the import of the false rumor that "Absalom has slain all the king's sons"? (verse 30)
4. How does this chapter and its events fit into the larger narrative of David's life and the story of
Batsheva?
5. What are the Divine punishments for David's actions? For possible punishments see chapters 12, 13, 17,
and 18.
Chapter 14
1. To what extent is the parable that the woman of Tekoa told David parallel to the incident involving
Absalom?
2. For what reasons did David suspect that Yoav "instigated" the woman and her words?
3. Why do you think Yoav used the strategy of a parable with this woman rather than approaching King
David himself?
8 de 11 11/08/2008 07:24 a.m.

4. After reading the next chapter suggest the possible foreshadowing of verse 26 in chapter 14.
Chapter 15
1. What were some of the reasons Absalom thought he could challenge David's rule?
2. Why did Absalom select Hevron as a city to pay back his vow to the Lord? What was David's
connection to this city?
3. Does David's response to Absalom's challenge surprise you? Why was David so quick to run if he
believed he was indeed God's anointed?
4. Why did David send the ark back to Jerusalem?
5. Read psalm 55 and identify its connection to this chapter.
Chapter 16
1. What words characterize David's emotional disposition in this chapter?
2. What is the Hebrew word the text uses for figs? Why does it use this particular word?
3. Note I Kings 2:8 for David's ultimate attitude towards Shimi.
4. What was the nature of Achitophel's counsel to Absalom? Why would this advice "strengthen" the
hands of all that were with Achitophel?
5. Verse 22 reads, "and Absalom lay with his father's concubines with the full knowledge of all Israel."
How is this a fulfillment of Nathan's prophesy? (See 12:11.)
Chapter 17
1. Why might Achitophel want to be the man to pursue and kill David rather than to allow Absalom to
lead the men into war?
2. How is Hushai's advice to Absalom better for David than Achitophel's plan?
3. Why did Achitophel kill himself?
4. To fully understand David's appreciation of the kindness he was shown in verses 27-29 see I Kings 2:7.
Chapter 18
1. Why did the soldiers insist that David stay behind?
2. What type of "aid" did they believe David could afford them (verse 3)?
3. What is meant by the idea that the "forest devoured more of the people than the sword"? (verse 8)
4. Why did Yoav decide to ignore David's instructions and kill Absalom?
5. Why did Yoav not want Ahimaatz to bring the news to David?
Chapter 19
1. Is there irony in David's words in the first verse of our chapter? (What does the name AvShalom mean
in Hebrew?)
2. How do you feel about Yoav's critique of David's behavior?
3. What is the distinction in verse 9 between the"people" and "Israel"?
4. Why did Shimi mention "the House of Joseph" when he attempted to pacify King David? What might
have he been alluding to?
5. What was Shimi's original transgression against David?
6. Describe the nature of the disagreement between the men of Israel and the men of Judah that transpires
9 de 11 11/08/2008 07:24 a.m.

at the end of this chapter. What is at stake for David in their disagreement?
Chapter 20
1. What was the legal state that David created for his concubines when he returned to Jerusalem? In
modern Jewish law, how do we refer to such a woman?
2. Suggest a hypothesis to explain why David went after Sheva when he thought he was threatening his
kingdom, yet refrained from going after Absalom? In one case David remains passive, seemingly
accepting the will of God, and in the other case David takes action. Curious?
3. Why did Yoav kill Amasa?
4. To better understand the intentions of the words of the "wise woman" see Devarim 20:10.
Chapter 21
1. Does it make sense or seem "fair" that God should now punish the people for something Saul had done?
2. What is your reaction to David's solution to bring the famine to an end?
3. What are some modern day halachic attitudes towards the moving of Jewish graves?
4. What might David's men have meant when they voiced concern that the "lamp of Israel not be
extinguished"? (verse 17)
5. Of what importance is it to the narrative of this book and the story of King David's life for the author of
this book to now include the new battles David wages on behalf of Israel?
Chapter 22
1. David's song of thanksgiving to God is read in the synagogue as the haftarah on what day of the year?
2. In David's prayer, how is God depicted?
3. In verse 21 what is the difference between "my righteousness" and "my cleanliness"?
4. What is the distinction that David makes in verse 38 with the word "oy'vai" and the word he employs in
verse 40 "kamai"?
5. Compare this chapter to Psalm 18.
Chapter 23
1. What does the expression "these are the last words of David" mean in the context of this chapter?
2. Note that, already in David's own time, he was considered the "sweet singer of Israel." (verse 1)
3. Compare this chapter to the content of I Chronicles chapter 11.
4. What is the connection between this chapter and the content of the previous chapter?
5. What is the "kri" of the "ketiv" of the word "chai" in verse 20? What is the difference in meaning
between the two?
Chapter 24
1. In the first verse of this chapter we read: "And again the anger of the Lord was kindled against Israel."
What was the "first" time God's anger was kindled?
2. Why was God angry at Israel?
3. If God commissioned David to take the census, why did this act warrant punishment? Moreover, why
did David admit any wrongdoing? (see verse 10)
4. What is the sin inherent in taking a census of Jews?
10 de 11 11/08/2008 07:24 a.m.

5. Verse 14 may be found where in our liturgy?

6. What is the "sin" in verse 17 that David is referring to?
11 de 11 11/08/2008 07:24 a.m.

http://www.uscj.org/cgi-bin/print.pl?King_I__II6467.html
Perek Yomi - Kings I

Questions by Rabbi David Hoffman
Chapter 1
1. How many years did King David reign?
2. Rashi offers us an interesting understanding of the reasons for the "cold" that David felt. He quotes a
Rabbinic interpretation that David's "chill" was a result of his fear of death. "As David saw the angel of
death standing in Jerusalem and his sword in his hand, his blood became cold from fear of him. He was
therefore unable to become warm."
3. If David had 18 wives why did he need Avishag?
4. Compare the description of Avishag's beauty in 1:4 to the description of Sarah's beauty in Genesis
12:14.
5. What is the meaning and the relevance of the sentence, "And his father had not angered him all his
days"? (verse 6)
6. What might have been a reason why Yoav sided with Adoniyahu rather than Solomon?
7. In verse 21, how does the Tanach refer to David's ultimate death? Is this Hebrew expression found in
other places in the Bible?
Chapter 2
1. With what other verse in the Bible does David's charge in verse 4 resonate?
2. What did Yoav "do" to David to incur his wrath?
3. Where is the "City of David" now located?
4. What might have been the rationale for Solomon's severe reaction to Adoniyahu's request? King David
never instructed Solomon to deal so harshly with his brother!
5. What sin did Shimi commit against King David?
6. Notice that Solomon never does his own killing. He always appoints an agent.
Chapter 3
1. The immediate questions that we are confronted with in this chapter are how and why did Solomon
permit himself to marry the daughter of Pharaoh? Had he not read Deuteronomy 7:3?!
2. In what ways does the text say that Solomon was different from his father? What deeper personality
characteristics do these differences illustrate?
3. Suggest some possible distinctions between wisdom and understanding. (verse 12)
4. What mitzvot in the Torah have the reward of "lengthening your days?"
5. Notice that the people do not perceive Solomon's wisdom as a function of his personal talents. His
wisdom is simply an expression of the "Divine wisdom" that God caused to rest in Solomon.
Chapter 4
1. What was the role of the twelve officers that Solomon appointed over Israel?
2. How is the word "chevel" (verse 13) used in Joshua 19:9? Is its meaning there similar to the word's
usage in our chapter?
3. What is the place "Beit She'an" famous for?
1 de 11 11/08/2008 07:23 a.m.

4. What is the connection of the last verse in this chapter to the beginning of the chapter (especially verse
7)? Notice the newly found security of the Kingdom of Israel!
Chapter 5
1. To what river does verse 1 refer?
2. Notice again in verse 9 the distinction between"chochma" and "tivunah." Recall the possible different
meanings to these terms.
3. What is a "mashal"? (verse 12)
4. To appreciate why Solomon was the one to build the Temple read Deuteronomy chapter 12 verses 5
and 11. It was only during Solomon's time, as the first chapters of the book of Kings relate, that the
conditions these verses describe were met.
5. Without getting lost in the details of the numbers listed at the end of the chapter, appreciate the
enormity of the project Solomon undertook.
Chapter 6
1. Why did the author of Kings associate the exodus from Egypt with the building of the Temple?
2. To what Hebrew month does the "month of Ziv" (verse 1) refer? What does "ziv" mean?
3. Interestingly, all the measurements of the Temple were double those of the Tabernacle which Moses
had built in the desert, except for the height which was three times that of the Tabernacle. This building
was clearly not intended to be portable in any way.
4. The windows of the Temple were not designed to maximize sunlight coming into the Temple. Why was
this design intentionally pursued? What message did it seek to communicate about the building's
purpose?
5. Try to locate a Rabbinic understanding as to how the stones of the Temple were hewn without metal
tools. (See Sotah 48b.)
6. In verse 12 God declares to Solomon that if he keeps God's ordinances and commandments "then will I
establish My word with you." What does this mean? What is God offering Solomon?
7. For the Mishnah's rendering of what the Temple once looked like see Tractate Middot.
8. To what Hebrew month does the word "Bul" correspond?
Chapter 7
1. It took Solomon seven years to build God's home (the Temple), yet it took him thirteen years to finish
his own home! How do you make sense of this?
2. In verse 15 the Hebrew word "yatsar" is used to mean "create." How does this word's meaning differ
from that of "barah" which also means "to create"? (See Genesis chapter 1.)
3. Why were the two pillars named Yachin and Boaz? What do these words mean in Hebrew?
4. Why were lions and palm trees such a popular motif in the Temple? Why did pomegranates also appear
frequently in the design of the Temple?
5. In the Mishkan and then in the Temple, how was the "lechem ha-panim" used? (verse 48)
Chapter 8
1. For what reasons did Solomon gather all the "elders of Israel and all the heads of the tribes and the
princes of the house of the children of Israel," before bringing the ark to the city of David?
2. Note that in Solomon's prayer/dedication of the Temple, he begins his words (verse 23) with praise of
2 de 11 11/08/2008 07:23 a.m.

God before asking God for the needs of the people.

3. In verse 28 Solomon speaks of his "tefillah" or prayer. When is the first time this word is used in the
Bible?
4. Interestingly, before there were synagogues and before "prayer" was a developed institution, Solomon
says that the people of Israel will "pray towards this place." It is clear that some form of "prayer"
worship did exist at this early time.
5. For the second half of this chapter recall the threats and consequences found in the second paragraph
of the "shema."
6. In verse 55 Solomon will begin his blessing for the Jewish people. Notice the parallel to Moses' blessing
to the people of his generation which he offered upon the completion of the Mishkan. (Exodus 39:43)
7. In verse 58 what is the difference between "chukotav" and "mishpatav"? What type of commandments
do each of these categories represent?
8. Verse 64 says that Solomon offered a "minchah" offering. This was offered every day in the Temple
and now our minchah service takes its place. What type of "sacrifice" was this?
9. In verse 65 the text says that they observed 14 days of feasting. Identify the nature of each of the
groupings of "seven days" of which the verse speaks.
Chapter 9
1. This was the second prophetic vision experienced by King Solomon. The first was in Gibeon (3:5)
2. The meaning of "arei miscenot" (verse 19) is unclear. For possible parallels which will help determine
the words' meaning see Exodus 1:11 and Deuteronomy 8:9.
3. What are the possible occasions on which Solomon used to offer up the sacrifices of which verse 25
speaks?
4. What is the connection of the last 3 verses of the chapter to everything else that had come before these
verses? Is there a connection between these verses and the beginning of chapter 10?
Chapter 10
1. Why was the Queen of Sheba testing Solomon?
2. What is the importance of the incident of the Queen of Sheba in the context of the narrative of our
story? How does the story fit in with the theme of the chapter?
3. The Rabbis gave many midrashic explanations to the significance of the six steps of Solomon'S throne.
Some opinions hold that the steps signify the six days of creation, while others have suggested that the
steps signify the six special precepts that the Torah imposes on kings. k (Check Deut. 17:16-17, 19)
Suggest some possible meanings as well.
Chapter 11
1. Is there a thematic connection between the last chapter and the opening verses of our chapter?
2. Refer to Deuteronomy 7:3 for forbidden marriages.
3. How was it possible that after all that Solomon had done for God and after all the wealth with which
God had blessed Solomon's kingdom, Solomon was unfaithful? What are your thoughts on Solomon's
tragic fall?
4. Recall God's promise to Solomon in chapter 9 verses 6 and 7.
5. In verse 38 we have a phrase that is often heard at Jewish weddings. What does "ba'yit ne'eman" mean?
6. According to rabbinic understanding, name the books that Solomon authored.
3 de 11 11/08/2008 07:23 a.m.

Chapter 12
1. What does the expression mean: "My little finger is thicker than my father's loins," which appears in
verse 10?
2. To which tribe did David belong? What was this tribe's symbol?
3. What was the nature of Jeroboam's concern which he expresses in verse 27?
4. To which holiday does the "festival in the eighth month on the fifteenth day of the month" refer?
Chapter 13
1. The city of Beit El was considered unfit by the Man of God. This is why he refused to take part in
Jeroboam's feast. Consult Deuteronomy 13:13-19 for more information on the status of this city.
2. Do you believe that God's punishment for the Man of God was truly fair? Was he not tricked?
3. The lion miraculously did not consume the entire corpse. This is similar to the account in Daniel 6:23.
Why might God not have allowed the lion to eat the corpse?
4. The Rabbis clearly were never great fans of Jeroboam. What verse in the 27th chapter of Proverbs do
you believe best characterizes the Rabbis' assessment of Jeroboam?
Chapter 14
1. Recall the history of the city of Shiloh.
2. What is the literal translation of "mashtin b'kir" in verse 10?
3. The tribe of Judah clearly acted in ways that displeased God. Verse 24 says that "kadesh" was in the
land. What is the literal meaning of this verse and what does Rashi say this verse means? Additionally,
see chapter 15 verse 12.
Chapter 15
1. What were the "bamot" which Asa did not destroy? (verse 14)
2. Is there a central theme that has developed over the last two chapters? What are some of the possible
themes and how do these themes fit into the larger narrative of our book?
Chapter 16
1. Theologically, how might you explain why the kings and the people continue to sin even after they are
repeatedly punished for their actions? God continually warns the kings yet they do not listen!
2. It is difficult to follow these narratives. They do not read well, for they are so fractured. In some ways
the discontinuity of these narratives artistically manifests the discontinuity of the kingdoms of the
Jewish people.
3. What is the difference between a "baal" and an "asheirah"?
Chapter 17
1. Where did the character of Elijah come from? Do you find this part of the narrative a little disjointed
from the larger story of our book? If not, how are the stories interrelated?
2. Why do you think the river dried up and Elijah had to go to the home of the widow? How does this
course of events serve the story?
4 de 11 11/08/2008 07:23 a.m.

3. What might the widow have meant when she screamed at Elijah, "You have come to me to cause my
sins to be remembered"? What is her fear?
4. Witchcraft is clearly forbidden by the Bible. Saul is punished for contracting the use of such powers. Is
there a difference between witchcraft and what Elijah does with the child?
5. Is it not interesting that the woman ultimately believes that Elijah is a man of God only when he saves
her son? His performance of the miracles for her family up until this moment did not impress the
widow!
Chapter 18
1. Why did God want Elijah to go to Ahab?
2. After Elijah tells Ovadiah to go back to Ahab to relay the message that "Elijah is here," what was it that
made Ovadiah fearful? Why did he believe Ahab might kill him?
3. From the information in this chapter, what do you believe is the nature of a prophet and what was his
role in the ancient world?
4. Notice the almost comic, and at moments taunting, performance with which Elijah carries on against
the prophets of Baal.
5. Why did Elijah have them pour water on the altar?
6. How does this incident and the characters of Ahab and Elijah fit into the larger narrative of the Book of
Kings?
Chapter 19
1. Is it not strange that under Jezebel's threat Elijah flees!? Is this the same faithful prophet of God who
had trusted in God and had slaughtered all the prophets of Baal!?
2. How does the mountain of Horeb figure in the Bible?
3. Is it not surprising that Elijah was unable to sway the people with the miracle he performed against the
prophets of Baal? Even with these miracles and wonders, the people did not believe in the Lord of
Hosts!
4. How does God console Elijah? When and how does Elijah experience God's consolation?
Chapter 20
1. At the beginning of our chapter, how might we characterize the type of relationship King Ahab has with
the God of Israel?
2. When the prophet tells the King of Israel to "go strengthen yourself" (verse 22), what might be the
intended meaning of this message?
3. Can you make any sense out of the prophet's request for his friend to "strike me now" (verse 35)? How
does this story fit into the narrative of the chapter?
4. What is the shoresh (root) of "chermi" in verse 42 and how does this information help us better
understand what this word truly means?
Chapter 21
1. What is the prohibition against "kila'yim" which is found in the Torah?
2. Consult Deuteronomy 20:19, 20 for the Torah's attitude to the destruction of certain types of trees?
3. Note the word in Hebrew which is a euphemism for the word "cursed" in verse 10.
4. Did Ahab deserve the intense scorn that Elijah expressed towards him?
5 de 11 11/08/2008 07:23 a.m.

5. What does the expression "Ma'aseh avot, siman l'vanim" mean? How is it relevant to our chapter?
Kings II
Chapter 1
1. The conjunction "and" connects the narrative of this chapter with the brief outline of Ahaziah's reign at
the end of the first book of Kings. Suggest another possible thematic connection between First Kings
and Second Kings.
2. What is the literal translation of "Baal zevuv"?
3. Why did Elijah react to the soldiers the king had sent in such drastic terms?
4. Posit a literary usage of the fact that the king sent three groups of soldiers only to bring Elijah to the
king and have him tell him the same message that Elijah had already told the original messenger. How
might this tale of the three officers and their punishment serve the theme of this book?
5. How do you make sense of the last verse of this chapter?
Chapter 2
1. What motivated Elijah to repeatedly request that Elisha "tarry here," while Elijah travelled?
2. Consult Deuteronomy 21 for the laws of inheritance of the first born as opposed to other sons. This will
explain in some ways Elisha's request of Elijah. How do you make sense of Elijah's response to Elisha's
request?
3. Notice the ritual which Elisha performs to mourn the loss of his teacher in verse 12.
4. What might the taunt that the children mocked Elisha with have meant? Compare this insult with the
description of Elijah in chapter 1 verse 8.
5. What is the significance of the story of the children who taunt Elisha at the end of our chapter? Why is
this story here?
Chapter 3
1. What were the sins of Jeroboam that Jehoram still cleaved unto? Consult I Kings chapter 12.
2. What is the meaning of the phrase "who poured water on the hands of Elijah"? (verse 11)
3. Why did Elisha say "go to the prophets of your fathers and the prophets of your mothers"? What is the
nature of his objection to their request?
4. What is unusual about Elisha's instructions to the kings in verse 19? Consult Deuteronomy 20 verse 19.
5. After the king of Moab offered his own son as a last resort sacrifice, the text then says: "there came a
great wrath upon Israel." What is the connection between the sacrifice and the "great wrath" which
Israel then experienced and which caused them to depart and to return to their own land? (verse 27)
Chapter 4
1. The Shunamite woman responds to Elisha's servant and tells him that, "I dwell amongst my own
people." What is the intended meaning of her words in verse 13?
2. Consult Genesis chapter 21 verse 2 for language similar to verse 17 in our chapter.
3. Notice in verse 23 that, given the husband's response to his wife, she had not told him about the fate of
their son.
4. Why do you think that the woman lied to Gehazi and told him that her son is well?
6 de 11 11/08/2008 07:23 a.m.

5. How do you make sense of these magic narratives? How do you understand the religious messages of
these miracle tales in the context of the prophetic literature you have already read?
Chapter 5
1. Most of the First Book of Kings is about the history of Jews as a people. It seems that the first chapters
of the Second Book of Kings are less about the Jewish people and that they are more concerned with
Elisha as an individual prophet. To what extent do you think this is an accurate assessment of what is
occurring? Are these tales really about Elisha?
2. The text tells us that Naaman was respected by the Lord and that he was also a metzora. What does this
word mean? Consult Leviticus chapter 14.
3. What were Gehazi's intentions when he asked for the gold from Naaman? Was he taking the gold for
his personal benefit or, rather, to share with Elisha?
4. Why was Elisha so insistent that he receive no payment for his work? What was at stake in his
decision?
Chapter 6
1. What are the different possibilities for understanding the disease of "blindness" with which the people
were stricken?
2. What was the significance of the place of Samaria?
3. The King of Israel already knew that the woman was starving, so what was the import of his question,
"What troubles you"? (verse 28)
4. What was the source of King Jehoram's anger against Elisha?
5. To greater appreciate what is meant by the words "this is a calamity from the Lord," read Deuteronomy
28:53.
Chapter 7
1. Consult Leviticus 13:46 for the place of the metzora in the Israelite settlement.
2. Identify the nature of the officer's sins which made him deserve the punishment of getting "trampled."
3. What do you imagine the role of the "gate" to be in ancient towns and cities? Why does this spot figure
so prominently in ancient literature?
Chapter 8
1. It is crucial that the text mentions that the woman did according "to the word of the man of God." This
fact was the core reason why she felt she was still entitled to the return of her land.
2. Notice that even non-Jews (Ben-Hadad) recognized Elisha's power as the man of God.
3. Notice the language that Elisha uses in his horrible prophecy of what the King of Aram will do to the
Jewish people. In many ways this imagery is reminiscent of imagery found in the Megilat Eichah.
4. What was David's connection to Judah that made the Lord unwilling to destroy Judah?
5. What is the theme of this chapter and how does it relate to your understanding of the book as a whole?
Chapter 9
1. What does the expression "gird your loins" mean in the context of the prophetic literature that you have
read until now?
7 de 11 11/08/2008 07:23 a.m.

2. What does the Hebrew word "ramah" mean? (as in Ramot Gilad)
3. Notice that the people refer to Elisha as a "madman." It is interesting that even the text acknowledges
that many people who are contemporaries of the prophet see him as having lost his mind.
4. This is a very powerful and violent chapter. In a sentence, identify the theme of this chapter and then
reflect on its religious message.
Chapter 10
1. Why did Jehu command them to leave the heads of the king's sons out until morning?
2. Who was the last King of Israel or Judah who was as zealous for the Lord in his actions as Jehu?
3. What sins was Jeroboam guilty of against the Lord?
Chapter 11
1. We have just finished the narrative of Jehu's usurping of the throne of Israel and the purge he
performed against Baal. Now we return to our discussion of the Kingdom of Judah. Pay attention to the
ways in which this is clearly a continuation of the themes that were begun in the previous chapters.
2. The people gave the king's son the crown and the testimony, as they anointed him king. Read
Deuteronomy 17:19 to confirm exactly what this "testimony" was.
3. What was Atalyah's relationship to the King?
4. Notice the Hebrew for the word "palace" in verse 16. How do you think the English translation was
derived?
Chapter 12
1. What were the "bamot" that are mentioned in verse 4?
2. What is the "money of the numbering" of which verse 5 speaks? Consult Exodus chapter 30 for the
origin of this custom and consult Leviticus 27 for another possibility of the meaning of this term.
3. Notice that it is only after they had made major moves toward eliminating Baal worship in the Land
that they then focused their energies at repairing the Lord's Temple.
4. Consider how Jehoash saved Jerusalem. He sent Hazael all the wealth of the Temple. What are your
feelings about King Jehoash's actions? Might Jehoash's ultimate fate indicate God's reaction to his
behavior?!
Chapter 13
1. What was the "Asheira" that stood in Samaria?
2. When the text refers to the fact that all that the kings of Israel did is detailed in the Book of the
Chronicles of the Kings of Israel, to which book or books does this refer?
3. Notice that even in death Elisha's powers can raise people from the dead.
4. Additionally, notice the fact that the author of this book ties in the Covenant that God had made with
our ancestors as the most compelling reason for God to save the remnant of the Jewish people.
Chapter 14
1. What is the distinction that the text is makingwhen it says: "He did what was right in the eyes of the
Lord... however not like his father David, but rather like all that Joash his father did"?
2. Consult Deuteronomy 24:16 for the inter-textual source which is quoted in verse 6.
8 de 11 11/08/2008 07:23 a.m.

3. How was it possible that king of Israel should attack Jerusalem, breach the wall, and then pillage the
Temple?!
4. Where is the sea of the Aravah (verse 25) located in the landscape of the Land of Israel?
Chapter 15
1. According to rabbinic understandings, for which sin might "tsara'at" be a punishment?
2. Why is it that the author of our text records these lists of Kings, their years and behavior for us? What
is the point of all this retelling? How does this narrative fit into the theme of the entire work of Second
Kings?
3. Articulate the theology of this chapter. Is it in concert with the theology of the five Books of Moses?
How so?
Chapter 16
1. Note here that Ahaz, the King of Judah, plunders the treasury of the Temple and uses this money to
placate the king of Assyria with a bribe. We have seen this before.
2. In what ways did Ahaz show disdain for the Temple in Jerusalem? Why did he behave in these ways?
3. In the Temple in Jerusalem, out of what material was the altar composed?
4. When were meal-offerings generally offered? What are some examples of libations that were brought in
the Temple?
Chapter 17
1. Until this point in our text, how might you describe the position or the relationship between the
Kingdoms of Israel and their neighbors?
2. Again, notice the author's theological justification for the situation of the Kingdoms of Israel at this
moment in history.
3. What did God command the Israelites to do with the other religions and peoples that they would
encounter when they first entered the Land of Israel as they came out of the desert?
4. Consult Deuteronomy 18:10 for God's explicit warning of those practices that they were not allowed to
adopt as they entered the Land.
5. Notice that the pagan priests are attempting to teach the Israelites how to fear the Lord! This is a very
ironic moment. Yet even from the non-Jews, the Israelites fail to learn their lesson.
Chapter 18
1. What was the "copper serpent" that Moses made for the Israelites? Under what conditions did he make
it?
2. Notice the special place that Hezekiah had in the eyes of God.
3. If Hezekiah was so beloved by God, how was it that Sennacherib conquered his kingdom?
4. How do you feel about the fact that Hezekiah gave the doors of the Temple away to the King of
Assyria? Did he have a choice?
5. What was Ravshakeh trying to convince the people of? What were the points in his argument? What
motivated him to make such arguments?
6. Why did the people rend their garments when they heard Ravshakeh's words?
Chapter 19
9 de 11 11/08/2008 07:23 a.m.

1. What is a "birthstool" that verse 3 discusses?

2. Explain the image that Hezekiah invokes of the "God of Israel, who dwells between the kruvim." (verse
15)
3. Note the author's switch to religious poetry and imagery. This section stands in stark contrast to many
sections of this book.
4. Why does God seem to have "a change of heart," in this chapter when He takes decisive action to assist
the Israelites against their enemies? Why here and now?
Chapter 20
1. Explain Hezekiah's response to Isaiah's prophecy that everything in the Temple treasury will be carried
off to Babylonia.
2. Why did Hezekiah show off all his wealth to the guests from Babylonia?
3. Where did Isaiah come from? Is it not interesting how the prophets are introduced (or not introduced!)
in the Book of Kings?
4. Why did Isaiah offer this horrible prophecy about the fate of the Temple? Why would the Jews deserve
such a punishment? Were they not on their way towards turning over a new leaf?
Chapter 21
1. Why do you think the Kings of Israel always seem to return to other gods? Don't they see that when
they do things like this they will only get punished?
2. Notice that what particularly provokes God is that Menasheh shed much innocent blood in Jerusalem.
This is, of course, on top of the fact that he caused the Israelites to sin and do what is evil in the eyes of
the Lord.
3. Was Menasheh the first King of Israel to be assassinated? Which other kings were also killed by their
own people?
Chapter 22
1. What is meant by the surprising sentence of Hilkiah: "I have found the Scroll of the Law in the House
of the Lord?" Had they not had copies of the Torah up until this point?
2. Why did the King rend his garments when he heard the words of the Scroll of the Law?
3. Where was Huldah sitting when they came to speak with her?
4. What were the words of comfort that Huldah offered the King? Were these words really so comforting?
Chapter 23
1. What did Josiah read to the people of Israel (specifically, what passages)? When was the last time the
people had heard such words?
2. What were the "mazalot" that Josiah abolished in verse 5?
3. Where is the Kidron Valley now?
4. Why was it that, after abolishing all the idol worship in Jerusalem, Josiah called for a Passover
sacrifice? What is the particular focus of this religious act?
5. Why was it that after all the good that Josiah had done, so much of which was clearly unprecedented,
God was still not placated?
Chapter 24
10 de 11 11/08/2008 07:23 a.m.

1. Notice that the author would like us to understand that the bands attacking Judah were incited and were
simply an extension of God's wrath.
2. Why do you think Nebuchadnezzar changed Mattanyah's name to Zedekiah? What was the significance
of such an act?
3. Notice that when Israel sins, God seems to "cast us way from before His Presence" (verse 20) as a
punishment. What ware some theological ramifications of such an idea?
Chapter 25
1. According to the Rabbis what is the date when Nebuchadnezzer's army breached the outer walls of
Jerusalem? What is the date of the Temple's ultimate destruction?
2. Consult Jeremiah 52:12 for an alternative date when the Temple was destroyed.
3. Note -- the harsh language and vivid imagery of this chapter which serve to confirm the fact that God's
promise was ultimately fulfilled.
4. Reflecting back on the entire book of Kings, identify the most prevalent theme and religious message of
the book. Is the narrative compelling? Does it speak to you as a Jew and as a person?
5. Is there ultimately any comfort offered at the end of this book? How does the author of the book leave
his readers?
11 de 11 11/08/2008 07:23 a.m.

http://www.uscj.org/cgi-bin/print.pl?Isaiah6468.html
Perek Yomi - Isaiah

by Rabbi Robert Layman
Isaiah (Yeshayahu in Hebrew) is regarded as the first of the major Prophets, part of a trilogy along with
Jeremiah and Ezekiel. They are also called literary Prophets because their utterances are recorded in full
detail and the records cover a major portion of each Prophet's lifetime, in contrast to the figures who appear
in the earlier books of the Nevi'im (Prophets) section of the Tanakh and whose statements are briefly
recorded (e.g., Nathan in the time of King David) or who are depicted as miracle-workers such as Elijah and
Elisha.
The Book of Isaiah is quite lengthy, consisting of 66 chapters, not all of which are attributed to the same
author. While a few medieval commentators already raised questions about the unity of the book, modern
authorities are virtually unanimous in agreeing that Chapters 1-39 are the work of the Prophet who is
identified at the beginning of Chapter One, while Chapters 40-66 are attributed to an unknown Prophet who
lived at a different time. There are those who argue that Chapters 35-39 are possibly the work of yet another
Biblical figure. The differences between the two major segments of our book will be dealt with below.
The approximate time when the Prophet Isaiah lived and preached can be determined from the list of kings
that appears in the opening verses in the first chapter, namely the Eighth Century B.C.E. Most of his
utterances can be traced to the second half of that century, a period that saw a constant threat to the southern
kingdom of Judah by the Assyrian Empire, a menace from Aram (Syria) to the north, the conquest of the
northern kingdom of Israel and the captivity of its inhabitants (722). It is evident that the Prophet was a
resident of Jerusalem, the capital of Judah, and directed most of his pronouncements to his fellow citizens and
their rulers.
The prophecies attributed to Isaiah cover a wide range of subjects and concerns. His messages are basically
admonitions to both the common people and the aristocracy. A prevalent theme is the hypocrisy of the people
in performing the sacrificial rituals while neglecting the basic ethical/moral mitzvot of the Torah, particularly
the treatment of the underprivileged. He foretells the conquest by a foreign power as a consequence of the
people's sinfulness which has taken on a variety of forms: faithlessness to the God of Israel, idolatry, the
hedonism of the wealthy classes, the failure to repent after constant warning. On the other hand, we also find
stirring messages of hope and consolation and the prophecies for which Isaiah is, perhaps, most noted
pertaining to a future era marked by the cessation of war and lasting peace. He places great emphasis on the
uniqueness of God (Chapter 6) and the need for the people to emulate that uniqueness.
As noted above, the latter half of the book (Chapters 40-66) reflects a different time and a different outlook.
These chapters were probably included in the Book of Isaiah because of certain similarities in language and
style. Since the identity of this Prophet is unknown, he is referred to in modern Biblical scholarship as
Deutero-(i.e., Second) Isaiah. The events described in this segment belong to a much later period than that of
the original Isaiah. The kingdom of Judah has been conquered by the Babylonians and the Temple has been
destroyed; the population has been carried off into captivity and is living in exile in Babylonia. It is generally
maintained that the anonymous Prophet is part of that exile although there is a school of thought that suggests
that he is among the small remnant in Judah that managed to avoid captivity. In any event, this unknown
figure lived and preached during the Sixth Century B.C.E., some two hundred years after the original Isaiah.
The main message of the Second Isaiah is one of hope for the future: the exile will come to an end; the people
will return to a re-established homeland, the Temple will be rebuilt and both will be more glorious than what
obtained before the destruction; the enemies who oppressed the Jews for so many years will be discomfited.
1 de 21 11/08/2008 07:22 a.m.

There are also prophecies about an unidentfied "servant of the Lord" and admonitions regarding the people's
moral failings and about the primacy of ethical behavior over empty ritual. One of the most noteworthy
themes is Israel's role as or la-goyim, a light to the nations, i.e., exemplars of moral behavior to the rest of the
world.
It should be noted that the study of Isaiah takes on particular importance in our time when we are again
confronted by Christian fundamentalists and missionaries who point to this book as a primary source-text for
their belief in a particular savior. The need for an understanding of the text as the author intended it is thus
self-evident.
Finally, the name Yeshayahu means "the Lord helps (or is the source of deliverance)".
Chapter 1
1. Why does the prophet use the reign of kings to define the time of his "Mission?"
2. How does the word "hazon" differ from "nevuah"?
3. In what way does verse 2 "borrow" from the closing portion of Deuteronomy?
4. Is it descriptive, temperate or strongly flagellating and, withal (see verse 5 and verse7), is there an
overlay of sympathy?
5. Although verse 10 makes reference to the rulers of "Sedom", is this actually a cognomen for the rulers
in Judea?
6. Do verses 11 through 15 indicate a total rejection of karbanot as a mode of worship? Or...
7. ...Is it a matter of the karban representing one posture, but the action of its "bringer" being the opposite
(ritual vs. conduct)?
8. Do verses 16 and 17 introduce a theme of "ethical prophecy" -- and, if so, what mitzvot do they reflect
in action?
9. In verse 21, to what entity (group, or possibly geographic location) does the prophet make reference
with his description of harlotry?
10. But, is the consequence destruction without hope -- or is there hope (see verses 25 and 26)?
11. What is the essential emphasis of the prophet in terms of the need of the people?
12. How does this relate directly to Chapter 18, verse 19 of Bereyshit?
13. Yet, does the chapter end on a note of hope or a note of stern warning?
Chapter 2
1. What is "the end of days"?
2. Is there any specific reference to the "messianic"?
3. In turning to "the mountain of God" and to "the house of Jacob's God", is the purpose worship or other?
According to verse 4, what will be the ultimate yield of justice and change?
4. Why is the refrain "house of Jacob" utilized rather than (for example) "Judeans"?
5. Does the prophet see some connection between prosperity (or opulence) and separation from the
n-dtzvah pattern (compare verses 7 and 8)?
6. Verses 11 through 17 posit a constant refrain of "height", "pride", and in each case there is a
comparison with Divinity. Is this a call for "humility" and/or recognition of "the One Above, higher
than all others"?
7. Does verse 20 indicate that idol worship pattern was rather current in the prophet's time?
8. The closing refrain has been reflected in a tefillah which is said four times a year in our liturgy. What
theme does it stress? Reliance, according to the prophet, then, is to be upon whom/what?
2 de 21 11/08/2008 07:22 a.m.

Chapter 3
1. What will be the result of the removal of normal leadership sources?
2. In verse 2 there are a number of categories of leaders. What is a gibor? A shofet? A navi? And a zaken
(and is the latter to be understood chronologically)?
3. How do verses 5 and 6 indicate that the office is searching for the man and the man is not searching for
the office?
4. And, why has all this happened to Jerusalem and to Judea (see verse 8)?
5. Does verse 12 indicate an anti-female posture or indicate a total abnormalcy in terms of the era in
which the prophet holds forth?
6. Verse 14 strikes a familiar theme. What is the essential characteristic of the Divine and what is the
essential failing of the people?
7. Why the persistent refrain about the poor? Is this an indication of prioritizing social justice -- and, as
such, simply put, central to the Jewish notion of justice?
8. Does verse 16 criticize female adornments or does it criticize pride in a particular context?
9. Would verses 18 through 23 indicate that our ancestors were unfamiliar with adornment, or the
opposite?
10. Does the third chapter end in any different mode than the first two chapters? Is there a message of hope
at the conclusion?
Chapter 4
1. Why would "seven women seize upon one man" -- in terms of its reflection on the social circumstances
of the day?
2. Is there a saving remnant described in verses 2 and 3?
3. And does chapter 4, in sum, present a message of hope -- albeit not for all?
4. What do the references to hupah and sukkah imply in terms of the protective?
Chapter 5
1. Who is the "kerem" and who is the "yedid" in verse 1?
2. The care expressed in verse 2 represents the care provided by what/whom to whom?
3. What question does verse 4 pose -- despair or history?
4. And, if the listeners did not understand the prophecy, does verse 7 make abundantly clear what Isaiah
has in mind?
5. In verse 7 what is the difference between "mishpat" and "mispah"; between "tze'akah" and "tzedakah?"
6. Is it "ritual" that is the problem evidenced in the verses 8 through 12? Is it excess concern with
pleasure? Latafundiaish growth? Pursuers of pleasure (verse 11)? Opposition to alcoholic beverages?
7. Or, is it a disregard of the concern for the mitzvah pattern?
8. In verse 14, reference is made to "Sheol opening wide its mouth without limit". To what does this make
reference?
9. Where in the year-round liturgy do we find the passage in verse 16?
10. Verses 19 through 24 indicate a cynicism on the part of the transgressor. How is it expressed?
11. How is honesty totally distorted (verse 20)?
12. What consequence will derive from the action described and why (possibly) is the phrase utilized
"Torat Adonai" and not "Torat Mosheh"?
13. According to the prophet, is attack by an enemy the result of objective "international relations" or
determined by Divine fiat (see verses 26 through 30)?
14. In sum, does chapter 5 provide a "reprieve" or does it continue the prophet's castigation?
3 de 21 11/08/2008 07:22 a.m.

Chapter 6
1. Does chapter 6 reflect an earlier or later stage in the history of the prophet (see chapter 1 verse 1)?
2. Is the description set forth to be taken literally? Why? Why not?
3. What are seraphim?
4. The seraphim are described somewhat; what is the description of Adonai other than "place" and is it
"placed" or "above all"?
5. Verse 3 represents a very prevalent trilogy in our liturgy -- what refrain?
6. What is "kevodo"?
7. Is "haaretz" to be understood as the earth or the universe? Neither?
8. Who is speaking in verse 5?
9. Aside from self description (in terms of unclean lips/mouth) who or what else is described?
10. Why the symbolism of the mouth being touched by a burning coal? What will it do? How does it
address more than the self-description in verse 5?
11. How do verses 8 and 9 indicate the prophet's description of his "calling"?
12. Who else in biblical text used one word to answer the mandate of the Divine? (Here the word is
"hineni" joined to the word "shelaheni"?
13. Does verse 10 raise a theological objection -- namely that people will be determined in their stubborn
rejection by Divine action? Or is this the consequence of their action and their not being afforded the
opportunity further to appreciate same? (Those who would like to explore this further will find a
detailed reference to God "hardening hearts" in the Rambam's Mishneh Torah, first volume, Hilkhot
Tshuva (in which the same problem, with Pharaoh as subject, is addressed).
14. Do verses 11 through 13 indicate that there is hope for all? Or, is there hope only for a smidgin? Or, in
the last analysis, is there no hope?
Chapter 7
1. How does Chapter 7 begin in a radically different fashion than the others?
2. Does the introduction indicate a sense of security in the defense potential of the Judean state?
3. In verse 3, reference is made to the prophet's son, "a remnant shall return". Why this name?
4. What are "zanvot ha'udim" (verse 4)? What is the phrase meant to represent?
5. Does verse 7 indicate support for Ahaz?
6. Is it Divinity who spoke directly to Ahaz (verse 10) or was it through some other medium?
7. Is the reply of Ahaz to the offer a challenge or an expression of confidence?
8. What does the word almah mean? And how is this different from the word betulah (virgin)?
9. Why is the name to be given to the child Imanu Eyl? What do these words mean? And how is the name
rendered in our day?
10. The sentences which follow indicate that the birth of the child is, indeed, a measuring rod of what
political developments?
11. Is the description of the natural phenomena a threat? A promise?
Chapter 8
1. In chapter 8 there are a number of symbols. What does the large sheet to be engraved carry as it
message?
2. And, why is it necessary to have witnesses?
3. Does the term "neviah" mean a prophetess or the wife of the navi?
4. And, what is the symbol represented in the name of the child -- and how does it compare to the
symbolism of the "gila'yon"?
4 de 21 11/08/2008 07:22 a.m.

5. As in the previous chapter, the child would seem to be primarily a "measuring rod" of time (verse 4); is
this correct?
6. What is the warning to the nations in verses 9 and 10?
7. But, although political enemies may not destroy the kingdom of Israel and Judea, what does verse 14
portend?
8. In verse 17 there is a phrase that has been applied to the recent Holocaust experience; what is it?
9. Would verse 19 indicate that superstition, if not right, was common in Israel?
10. As the chapter closes, would verse 22 indicate a "turn to the good" or that all is most unpromising?
11. And, recalling the earlier chapters -- why?
Chapter 9
1. What is the "great light" and the "bright light" which the people walking in the darkness have seen --
and to which people is reference made?
2. Verse 5 is a classic (parade) example of text utilized by those who wish to find references to an other
worldly messiah in biblical text. But, to whom is the child born? To whom is the son given?
3. Is this a royal child?
4. What is a "prince of peace"? What is a "strong advisor"?
5. Is this a new strain of monarchy or does it continue the Davidic line?
6. What guides this ruler -- special contact with Divinity? The miraculous? Or, the two characteristics set
down in verse 6 indicating what will establish the throne?
7. Is the anticipation of this development immediate or (see the verses which follow) to follow after a very
difficult time?
8. What is done to leadership which represents a serious punishment for the people (verse 13)?
9. Will no mercy be shown to anyone in the time of judgment (verse 16)?
10. Why this intense, searing anger?
Chapter 10
1. What are "hokekim" and what is their appropriate responsibility?
2. In this instance, what perverse activity do they represent?
3. What particular group in the population especially arouses the concern of the prophet (verse 2)?
4. Is there a consequence to this action pattern and, if so, how is it set forth in verses 3 and 4?
5. In verse 11, there is an indication that something has already happened to Shomron and that it is now
about to happen to Jerusalem. What was it?
6. Verses 12-13 explicate a theological conviction: political events represent Divine direction. The king of
Assyria, then, is actually what in the hands of Whom? (See verse 15, in particular.)
7. In verse 21 a well-known phrase appears -- What is "Sh'ar Yashuv"?
8. Reading verses 24 through 28 is there some hope in terms of escape from the Assyrian overlord --
eventually?
9. The end of chapter 10 implies that devastation/ overturn, both in nature and politically, will be
normative (and that is followed by a most unusual chapter of hope -- Chapter 11).
Chapter 11
1. What are the characteristics of the "shoot" (descendant) who will emerge from the "root of Yishai"
(Davidic family)?
2. What is "ruah Adonai"? Is it a mystical experience or is it defined in the second half of the second
verse?
5 de 21 11/08/2008 07:22 a.m.

3. Does verse 3 imply that the judgment will be supernatural or that evidence will be carefully sifted and
objective rulings will be forthcoming after due exploration?
4. How does verse 4 fulfill a keen desire of the prophet previously expressed in terms of describing a
social evil of consequence?
5. In verse 5 what is the fundamental characteristic which has been encountered again and again as most
important?
6. How does the prophet describe peace and serenity in verses 6, 7, and 8?
7. If destruction is to end, what is the essential precursor in terms of knowledge?
8. Does verse 10 indicate that the kingdom to be established will elicit admiration or something other from
other nations?
9. And, with the establishment of justice, what are the ancillary results for the scattered folk of Israel?
10. Would verse 13 indicate that the relationship between fellow Jews in Judea and Ephraim was one of
tolerance, closeness, or enmity?
11. In sum, then, after a number of panegyrics, how does verse 11 strike the reader/auditor?
Chapter 12
1. Verse 2 has found its way into the liturgy. Where is it to be found?
2. What is Zimrat Yah? Is it a "song" or is it a weapon?
3. Would verse 6 indicate the prophetic expectation that the Divine is within or close to Israel -- or should
it be understood in some other fashion? Simply put -- what is "Kedosh Yisrael"?
Chapter 13
1. Why will the prophet dwell upon Bavel?
2. Why is the third person addressed rather than the first person (verse 2)?
3. What is Yom Adonai (verse 6) and it is something that one should "greet with joy"?
4. Would verse 9 provide the answer to this question?
5. Who is the "I" in verse 11?
6. In verse 16, all of the translations as well as the Aramaic refer to the last word as "yishtakhvan"
(tishkavnah) -- that is, will be raped. Why was the word changed to read as it does now -- was it a
copyist error? Was it a particular sensitivity?
7. According to verse 19 what is the "end" in Bavel?
8. Has the prediction set forth in verses 20 through 22 been realized by history?
Chapter 14
1. Is the transition from Chapter 13 one of continuity of castigation (and, if so, of what country) or is it a
totally different message -- one of hope and, if so, for whom?
2. Is the chapter addressed, primarily, to the Jewish auditor?
3. And, if so, does it deal with the state of Judea and/or Israel or, rather, with the fate of the destroyer (see
verse 11)?
4. In verse 14, what does the term "Elyon" represent?
5. According to verse 22, is there any palliative for the destiny of Bavel?
6. According to verse 27, is the destiny of nations determined by "material factors" or by the imperative
of Divine fiat? And, is there any redress from same?
7. Is verse 32, castigation or promise and, if so, to whom?
6 de 21 11/08/2008 07:22 a.m.

Chapter 15
1. With what country/group does this chapter deal?
2. What scroll does verse 3 (in particular) call to mind?
3. Does the closing verse (9) indicate that there is some hope for Moab?
Chapter 16
1. Is the theme of this chapter identical with that of the immediately preceding text?
2. Does verse 8 indicate an exilic dimension to Moab's destruction?
3. In verse 11 who is the "I" who indicates sorrow at the fate of Moab? Is it a genuine expression of
sorrow or is it a sarcastic reference?
4. How does verse 14 present a unique observation by the prophet which has not been encountered in
earlier chapters?
Chapter 17
1. Why is there a proximity in the observations regarding Damesek and Ephraim?
2. Is the major emphasis of the text dealing with Israel?
3. What does the prophet predict (verse 5) as one of the consequences of the disasters which will be
visited upon Israel?
4. Does verse 7 predict pleasant things for Israel/Judea and, if so, by name, or by implication -- or not at
all?
5. Why have these troubles come upon Israel (verse 10)?
6. Does the term "tzur" (rocky flint) appear in earlier Biblical text as a descriptive of Divinity?
7. The twelfth verse begins with the term "hoy". This expression is usually one of -- ?
Chapter 18
1. What is "eretz tziltzeyl?
2. Which country sends its navigators to the sea?
3. Is any mention made, at any point, as to the country that the prophet is addressing?
4. Based upon the "hints" provided, could this be related to the area of Ethiopia?
5. The first few sentences aside, does the balance of the text deal with a particular country -- or does it
provide a "universal message"?
6. Is "doom" predicted and, if so, in which verses?
7. Does verse 7 indicate that following the "punishment" there will be at least a remnant of the "tall and
smooth" people remaining?
8. And, why does the prophet not (at any point) provide a specific name for the country in question,
having done so in all of the other prophecies to this point?
Chapter 19
1. In the description of Egypt, what does verse 2 imply as to one of the prime difficulties the country will
face?
2. Does verse 4 imply foreign domination for the Egyptians as one part of the decline of that country?
3. In verse 7 what is the "Yeor" and what is its special significance to Egypt?
4. Verses 11 and 12 echo an experience with Egypt in earlier Biblical text. Does this have any reference
7 de 21 11/08/2008 07:22 a.m.

to the Exodus?
5. Would verses 17 and 18 imply that Judea will presently rule Egypt?
6. And would verse 19 imply that the religion of the Egyptians would change or does this reflect
conquest?
7. Does verse 24 imply that Israel will have achieved an international prominence of significance?
8. Would verse 25 indicate an international provenance for God's domination but, withal, a priority for a
particular group?
Chapter 20
1. Is the conquest of Ashdod by the Assyrians a historical fact?
2. What is the symbolism of the prophet walking naked and distressed?
3. How does verse 4 answer this inquiry?
4. What is the ominousness reflected in verse 6?
Chapter 21
1. What relationship would Elam and Media have to the "Midbar Yam" in verse 2?
2. Does verse 9 indicate what the Midbar Yam might be?
3. To whom is the prophet speaking in verse 10?
4. And in that verse, is Divinity addressed in Its universal dimension or in Its special relationship to Israel?
Or both?
5. Dumah is usually regarded as Edom. What other word in verse 11 would document this particular
conclusion?
6. In what tefillah (said of an evening) does the phrasing at the beginning of verse 12 appear?
7. The third oracle has to do with the Dudanim, usually associated with Arabia (in some fashion). What
place name in verse 16 would seem to support this approach?
8. Is there any indication in this chapter that the predictions (primarily dire) in these three instances are as
the result of the enmity of one or more of these entities to Israel?
Chapter 22
1. Although not specifically stated (at the outset), it is assumed that this chapter deals with Jerusalem.
How would the description of the area in verses 1 and 2 as well as 3 seem to justify this conclusion --
based upon the earlier observations of the prophet?
2. Who has caused the confusion and the chaos described in verse 5?
3. How does verse 10 describe one of the conditions attendant upon a siege?
4. Why would reservoirs be built within the city (verse 11)?
5. Verses 12 through 14 deal with "varying responses" to obviously impending disaster. What phrase in
particular is representative of a fatalistic approach?
6. Verse 20 incepts a more positive note. Whose rule will be assumed?
7. Does the 22nd chapter end on a note of hope or a note of despair?
Chapter 23
1. Why would boats be associated with "Tzor"?
2. Does the language of this chapter resemble more the construct of 22 (which deals with Jerusalem) or
with chapters 20 and 21 (which deal with "foreign states")?
8 de 21 11/08/2008 07:22 a.m.

3. According to verse 9, Who or What is responsible for the destruction of Tzor and Tzidon?
4. In verses 15 and 16, to what immoral exemplar is Tzor compared?
5. And, yet, with what final refrain does the chapter end (verse 18)?
Chapter 24
1. Would the scattering of all people and total leveling of all classes of society imply a "judgment"?
2. Does the reference to "haaretz" appear to be political or universal -- that is, the judgment of the earth?
3. How do verses 7 and 8 describe the overarching sadness?
4. Would verse 13, describing that "thus it would be among all of the peoples", support the idea that what
is being described is "universal judgment"?
5. How does the end of verse 18 recall a destruction described in the early part of Bereyshit?
6. At the end of verse 20 appears a phrase which surfaces elsewhere in text. To whom or what is it applied
in the other source?
7. Does verse 21 indicate that the "judgment day" is limited to the earthbound?
8. According to verse 23, who, then, is king in Zion?
Chapter 25
1. Does the opening verse indicate that there are "other gods" or affirm the loyalty of the prophet to
Adonai?
2. How does verse 4 reflect the persistent concern of the prophet with certain classes of society?
3. What remarkable result will there be "at the end of days" according to verse 8?
4. In verse 9, who is (or who are) the speaker(s)?
5. Will this chapter, then, represent a prophecy of hope, of consolation, or of something other?
Chapter 26
1. Who (or what) is the subject of the chapter?
2. Who will enter the gates (of Jerusalem)?
3. Or, what are the "requirements"?
4. In verses 7 and 8, what is the definition of the "tzaddik"?
5. According to verse 9, when does the prophet "seek out" Divinity?
6. According to verse 10, who will "enjoy good times"?
7. How does verse 12 indicate the universal provenance of God?
8. Does verse 19 deal with resurrection and/or immortality or with some other subject via the poetic?
9. Do verses 20 and 21 indicate destruction where the Jew is concerned, or is the message one of
imminent travail but with the possibility that the Jew can escape?
Chapter 27
1. What is "that day" mentioned in verse 1?
2. What purpose is there in mind in referring to "livyatan" in the first verse and why is the term wedded to
"nahash"?
3. Does verse 6 project a halcyonic time and, if so, who will particularly benefit from it?
4. According to verse 9, what need be done in order to provide atonement for "Jacob"?
5. Does verse 11 voice optimism that "Jacob" will do what should be done or that, indeed, destruction is
imminent?
9 de 21 11/08/2008 07:22 a.m.

6. Does the final refrain of the chapter (verse 13) voice optimism, destruction or fulfillment of the most
optimistic hope?
Chapter 28
1. Do verses 1 through 4 project destruction or reconstruction?
2. If so, how explain verse 5, which strikes a most optimistic note?
3. How do the last two words in the Hebrew and in the English (the remnant of his people) explain the
seeming contradiction?
4. What is the prophet's opinion of the "leaders" of the people as reflected in verses 7 and 8?
5. Does the prophet see any hope in the expressed sentiment of verse 9?
6. The Hebrew in verse 10, which appears to be "gibberish" in its construct, is followed by a repetition in
verse 13. What is the purpose of this phrasing and what does it reflect in terms of the prophet's
expectation?
7. What is the charge (or instruction) to the "misleaders" whose actions (verse 15) would condemn them
to destruction?
8. What does justice mandate for these "leaders" (verses 17 and 18)?
9. Does verse 22 indicate that there is recourse or that the "destiny is sealed" beyond change?
10. And yet, in verse 29, what is the final refrain
Chapter 29
(The term Ariel is usually a cognomen for Jerusalem when appearing in the prophet's text. On occasion, in
Ezekiel, it refers to the altar in the mikdash as he describes it. Less frequently, it is used for a "man of war".
The term, on occasion, is rendered Harel.)
1. Is the "prophecy" in the first 5 verses one of optimism or of despair?

2. According to verse 10, the inability of the leaders and their intellectual "somnambulism" is actually
from what source? And, why is this done?
3. Would verses 15 and 16 imply an "atheistic" stance?
4. But, although the leaders face imminent destruction, what group (verse 19) will emerge unscathed and,
indeed, joyously?
5. According to verse 22, redemption and solace will come when (verse 23)?
6. And, when that does happen, who will be abashed (verse 24)?
Chapter 30
1. Who are the rebellious sons?
2. Why would they go to Egypt?
3. What does the prophet predict as to the "Egyptian reliance"?
4. Indeed, what will come forth from Egypt (verse 7)?
5. The rebelliousness of the people is the result of their refusal to follow what direction (verse 9)?
6. According to verse 10, what was the attitude of the people towards the prophet?
7. According to verse 15, what was the advice given by the prophet?
8. According to verse 16, what was the response of the leadership?
9. And, if the instruction in verse 22 will be followed, what will then ensue (verses 23 et seq.)?
10. How (in poetic terminology) will nature cooperate with the solacing of Israel?
11. In utilizing anthropomorphic terminology in verses 30 and 31, what is the objective of the prophet?
12. In verse 33, is the Hebrew "nishmat" (soul of) actually to be rendered "neshimat" (breathing of) in
10 de 21 11/08/2008 07:22 a.m.

terms of the overall thrust of the passage?
Chapter 31
1. Who are those who are "going down to Egypt"?
2. What help do they expect to receive?
3. What "ultimate source" of assistance has not been addressed?
4. How does verse 3 denigrate the reliance upon the "military power" of the day?
5. To what "powerful" natural force does the fourth verse compare Divinity?
6. To what does the prophet ask the leaders to "return" (verse 6)?
7. And when that happens, what will the fate of Assyria be (verse 8)?
8. Does verse 9 imply a total conflagration in Jerusalem or, rather, "preparation" for those who are
deserving of ultimate punishment?
Chapter 32
1. The king to whom reference is made in the first verse is Hizkiyahu. Does the prophet take a positive
view?
2. With the anticipated development, will the "leadership" in Jerusalem be improved or remain what it
was (see verses 5 and 6)?
3. What is the meaning of the word "nedivot" which appears twice in the eighth verse?
4. The chapter addresses the women in Israel. Why the shift at this point?
5. Would verse 12, dealing with fecundity, be deliberately positioned in the charge to the women?
6. What is the "fundamental call" of the prophet as reflected in verses 16 and 17?
7. Do these verses call for "love" or for justice?
8. In verse 20, who are those who cast "their bread" on the waters?
9. Does the reference to the "foot of the ox and of the donkey" imply prosperity?
Chapter 33
1. The first verse refers to the enemy of Israel (Sanheriv) who is described in what fashion? Is he viewed
as appropriate punitive force or as other than that?
2. Verses 2 through 6 represent lyrical praise of whom?
3. While verses 7 through 9 represent destruction at the time of the prophet's speaking, what does verse
10 et seq. project?
4. Verse 15 describes the "good man"; what are his characteristics?
5. And (verse 16) what is his reward?
6. While things are "now bad" according to verse 20, what does the future hold?
7. In verse 21, what will "protect the Israelites" -- walls, fortifications, or natural protection?
8. Who, in verse 22, is the savior of Israel?
9. Verse 24 indicates that the dwellers of Jerusalem will be absolved; by whom?
Chapter 34
1. To whom (verse 1) is this prophecy addressed?
2. Are any specific nations stated in verses 2 and 3?
3. But, there is one nation singled out (verse 5). Which is it?
4. Why, according to verse 8, has the massive destruction described in verses 6 and 7 occurred?
11 de 21 11/08/2008 07:22 a.m.

5. How do verses 9 and 10 recall the experience of Abraham, the messengers, Lot and Sedom?
6. According to verse 17, is the punishment of the "nations" temporary or long lasting?
Chapter 35
1. Does the introduction to this chapter indicate joy or travail?
2. Who, according to verse 4, will be saved? Exiles? Dwellers in Israel? Others?
3. Does verse 5 imply a miraculous healing or is it a poetic refrain to those who "could not see or hear" --
that is, did not understand?
4. Verse 10 indicates the hope of the prophet (time not mentioned). What is that aspiration and that
expectation?
Chapter 36
1. Following a number of chapters of admonition and castigation, admixed with hope, do the verses in 36
read more like the prophet or like the Book of Kings?
2. What is the accusation of Assyria as communicated to the representatives of Hizkiyahu?
3. How does verse 6 relate to earlier chapters of the prophet re: missions to Egypt or "support"?
4. Does verse 7 seem "authentic" from representatives of Assyria or more the "editorial addition" of the
prophet?
5. According to verse 10, who is determining the actions of the king of Assyria?
6. According to verse 11, what the first concern of the representatives of Hizkiyahu?
7. What is the response of the Assyrian representative (verse 13)? The remarks of the Assyrian
representative (Ravshakay) would seem to indicate a facility in "Yehudit" (the word "Ivrit" is not used
and this in itself is an interesting question -- why?) -- and it is intended to separate the people from the
king. Is it threatening or promising?
8. According to verse 21, what is the response of the "multitude"? And was this "directed" or voluntary?
9. In returning to the king (verse 22), his representatives have torn their garments. Why -- what does this
symbolize?
Chapter 37
1. The same delegation which met with the Assyrian representative is now sent to speak with whom (verse
2)?
2. Does the prophet refer to himself in this particular series of passages in the first person or the third
person? Why?
3. According to verse 4, what is the message that the king asked be delivered to Isaiah?
4. In verse 6, the response of the prophet makes reference to the messengers of the king as "youths who
have insulted me". In this instance, the word "me" makes reference to whom?
5. Is the response of the prophet optimistic (verse 7)?
6. Do events seem to justify the optimistic response (verse 8)?
7. With the repeated threat from Assyria, what is the response of the king (verses 14 and 15)?
8. In verse 16, what passages of the Five Books are echoed in the phraseology employed by the king?
9. Does the text indicate any response, in any manner, to the tefillah of Hizkiyahu?
10. How does verse 21 relate to the prior tefillah of Hizkiyahu? What "authority" does it reflect for the
prophet?
11. Is the response following in verses 23 et seq. reassuring?
12. What is the allusion in verses 25 and 26 to the early history of the Jewish people?
13. How does verse 28 reflect the omnisciousness of Divinity?
12 de 21 11/08/2008 07:22 a.m.

14. How does verse 32 have a resonance in our siddur tefillot?

15. In sum, then, what is the final word to the king of Assyria in verses 33 through 35?
16. Does verse 36 indicate how the destruction of the "85,000" was effected?
17. Verses 37 and 38 indicate the "personal punishment" -- and is this reflected in non-sacred history
sources?
Chapter 38
1. Does the chapter read as "prophecy" or, rather, as a historical narrative?
2. Is the prophet referred to in the first or third person?
3. What is the prediction as to the well being of Hizkiyahu?
4. What is the "final word" (verses 4 -- 6)?
5. Does the "sign" in verses 7 and 8 have a resonance in Joshua?
6. Does the text beginning in verse 9 have the same style as the initial part of the chapter?
7. In verse 17, what characteristic of Divinity is emphasized?
8. Do verses 21 and 22 appear to be properly placed or should they appear after verse 6?
Chapter 39
1. To whom, in verse 2, does Hizkiyahu show the "treasures" of his house?
2. Verses 5 through 7 would appear to be a blessing or a prophecy of doom?
3. Does the king (verse 8) take it as a threat or, rather as a promise -- and does his "reading" seem
justified?
Chapter 40
(With this chapter and the evident differentia in mood, language and content, the chapters through LVI are
designated as deriving from Isaiah II authorship - the prophet of the exile.)
1. Where is the audience that is being addressed by the prophet? Is it in Eretz Yisrael? Is it in Babylon?
2. Location aside, does the message address itself to the Israelites post-586 B.C.E. or pre-586 B.C.E.?
3. Does the message predict a "good time" -- and, if so, does it indicate when?
4. What is the key of the consolation -- a "human event" or a Divine intervention?
5. As an aside, has verse 9 been utilized by fundamentalists in another faith to justify a "prediction"?
6. Beginning with verse 12, what is the intent of the passages which attest to the uniqueness of Adonai?
7. Why does this ode (which includes verses 12 through 31) constitute a part of the "comforting
message"?
8. What is the purport of verses 19 and 20 and, in essence, what do they attack?
9. Does the ode to Adonai indicate any limitations to the provenance of Its authority and potency?
10. In verse 26, what echo is there from Bereyshit?
11. Would verse 28 imply or explicate that Adonai, in the words of the prophet, is not only mightier than
any "other Divinity" but that It is the only Divinity?
12. How do verse 31 and the opening verse of this chapter complement one another?
Chapter 41
1. Is there any reference to the "state of Israel" or to the king, or to any of the aspects of a constituency
resident in its own land?
13 de 21 11/08/2008 07:22 a.m.

2. Do the initial verses deal with Israel or do they deal, instead, with Divinity?
3. And, in verse 4, would the attribute be that of strength and/or timelessness?
4. In verse 9, who is the "Servant of God"?
5. Do verses 10 through 13 offer promise or retribution?
6. In verse 14, Jacob (Israel) is referred to as a mere worm. Why would this particular appellation be
pertinent?
7. But what is the future for this "worm" (verses 15 et seq.)?
8. Who will care for the impoverished and how will nature cooperate (verses 17-19)?
9. Who or what is described in verses 21-23?
10. And, in essence, what is their essence and import?
11. If the described (verse 26) is (are) impotent, what do verses 27-29 indicate as the essential potency?
12. What does the phrase "wind and chaos" (verse 29) call to mind in a much earlier text? (And who ruled/
creatively directed both?)
Chapter 42
1. Is the "Servant" identified in verses 1-4?
2. Is the Servant a ruler? A teacher? A miracle worker (vide: "torato", verse 4)?
3. What attributes of Divinity are posited in verses 4-5?
4. Is there, then, a future for the exiles (for, indeed, the prophecy is being delivered to the exiles of
Babylonia) as set forth in verses 6 and 7?
5. But while there is, at the moment, no "action," what is the "prospect" as set forth in verses 10 through
17?
6. In what passage of Shaharit does verse 13 resonate?
7. Is idol worship a thing of the past or still so potent as to warrant condemnation (verse 17)?
8. And, while Israel (?) is the "Servant of God" what shortcoming is described in verses 18 through 20?
9. Whom does God "desire" and will protect (verse 21)?
10. Verses 24-25 would indicate that the destruction of Judea is, basically, the result of what - or whose -
decision?
Chapter 43
1. Who or what will protect Israel from any and all difficulties?
2. Is there any reference to "saving the king" or "the priest" or any constituency or leadership group which
would be identified with Israel in its own state?
3. Would verse 5 indicate a promise to gather exiles from distant lands?
4. Who then, according to verse 10, are "God's witnesses" and who is God's Servant?
5. Would verse 10 indicate the prophet's affirmation of the timelessness of God?
6. According to verse 11, is there any savior except for God?
7. In verse 14, what affirmation is there that the prophet is addressing the exiles in Babylonia?
8. Would verse 19 indicate that the future holds possibilities of return? Would the reference to "a path in
the wilderness" affirm this?
9. And, if the exile was a function of punishment for transgression, what does verse 25 promise?
10. To whom does verse 27 refer as "your first father -- who transgressed"?
Chapter 44
1. Does the first sentence indicate that exile has in any way changed the "relationship" between Israel and
Divinity?
14 de 21 11/08/2008 07:22 a.m.

2. What title, other than Jacob (and appearing as well, in Deuteronomy) is used as cognomen for Israel
(verse 2)?
3. In verse 6 appears an affirmation of "pure monotheism". What phrase reflects this conviction of the
prophet?
4. Verse 9 indicates that the worshipers of "other forms" have what future in store? How is this
supplemented by verses 10 through 17?
5. In verse 21, what is the imperative to Jacob?
6. And in verse 22, what is the promise that is proffered?
7. What is the relationship between the omnipotence, timelessness, and uniqueness of the Divinity and the
repeated promise of "redemption"?
8. And how does verse 26, specifically, indicate the expected return of the exiled community?
9. Verse 25 makes reference to a major personality of the ancient near East, who is identified here. Why
does this provide firm evidence that these passages would have been written following the 586 B.C.E.
exile?
Chapter 45
1. In verse 1, Cyrus is referred to as "my annointed". What is the meaning of this phrase in this context?
2. Historically, why is Cyrus described in such praiseworthy terms?
3. How does verse 4 explain the "goodness" which is showered upon Cyrus?
4. How do verses 5, 6 and 7 affirm, again, the "pure monotheism" of this prophet's thinking?
5. And in verse 7, there is a refrain that appears in the tefillot of Shaharit -- but with one major difference.
What is that difference?
6. And why did the prophet state the passage as it was stated -- in order to reflect what as to the
encompassing nature of Divinity?
7. (And, en passant why was the passage changed for the siddur)?
8. In verse 13, to whom is reference made as the one who "will build My city and will send forth My
exiles"?
9. To whom will the Medes, the Egyptians, and the Ethiopians bow (verse 14)?
10. If salvation/ redemption is to come to Israel, what will be its source, at this time, and, indeed, at all
times (verse 17)?
11. In verse 18, there is theological assertion as to the genesis of creation -- forthcoming from chaos or
created by Divinity?
12. In verse 21, in addition to affirmation of the monotheistic conviction, what two attributes of Divinity
are highlighted?
13. In verse 23 appears another refrain which is in the siddur -- at a number of points. Can you identify it?
Chapter 46
1. What would the reference to the "remnant of the house of Israel" (verse 3) imply if not explicate?
2. How does verse 5 assert the uniqueness of Divinity?
3. Does this chapter appear to be addressed to the Israelites or, rather, to those who are persecuting them?
4. And, if to the persecutors, what is the message?
5. And, further, by implication, what is the "promise" for Israel?
6. Is any time element posited for the realization of the "promise"?
Chapter 47
1. What is the prediction for Babylonia as set forth in verses 1 and 2?
15 de 21 11/08/2008 07:22 a.m.

2. And, why should Bavel be "promised" this destiny?

3. Verse 6 sets forth a basic theological principle of the prophet: the reason that Bavel was able to
conquer Israel was due to....?
4. But, although given the opportunity to conquer, why is Bavel held accountable for its activities?
5. According to verse 9, what is the fate that awaits Babylonia?
6. And, whereas for Israel there is hope of redemption and return, what is the final denouement for
Babylonia (verse 15)?
Chapter 48
1. What is the accusation of the prophet where the Israelites are concerned in terms of "form" and
"substance"?
2. What has happened to Israel should have come as a surprise, or had there been adequate and repeated
warning?
3. According to verse 4, Israel is described as malleable or infinitely stubborn?
4. What was the reaction of Israel to the repeated predictions and warnings?
5. But, according to verse 9, in spite of the attitude (intractability) of Israel, what will be the final
outcome?
6. Does the chapter, overall, indicate that "in spite of"…?
7. In verse 17, who is the speaker?
8. And how does that change the thrust of the chapter up to verse 15?
9. Verse 20 calls upon the exiles to undertake what action?
10. How does verse 22, which appears to be a "general observation", relate to the chapter which precedes
it. Who are the "resha'im"?
Chapter 49
1. Who is it that has been "designated from birth" to the calling?
2. And, in verse 3, who is God's Servant?
3. Who is the speaker in verse 5?
4. Verse 6 has had a provenance of "consequence" in another faith -- and, accordingly, what or who has
been described as a "light to the nations"?
5. And, in verse 8, who is being described?
6. Do verses 10 and 11 refer to the exiles and their return path to their homeland?
7. And would verses 11 though 13 warrant this description?
8. Why would Zion (verse 14) fear that God had forgotten it?
9. And, what is the response of Divinity in verses 15 through 21?
10. Will the return of the exiles be impeded by obstacles of the nations or, rather, will they act "in support"
of the return?
11. Would this passage (and passages similar to it) indicate that the prophet was seeking to provide a
message of firm hope and optimism -- albeit without any particular date fulfillment?
Chapter 50
1. What is a document of "separation" as referred to in the first verse?
2. To what is attributed the troubles of Israel?
3. What is the import of verses 2 and 3 in terms of describing the powers of Divinity?
4. But, in verse 4, who is the speaker -- Divinity or the prophet?
5. Or, is it the prophet or some other group or individual?
16 de 21 11/08/2008 07:22 a.m.

6. Do verses 6 and 7 have a resonance in terms of missionary tracts?

7. However, what is the subject of the entire chapter and to what group does it refer?
8. Is there any reference whatsoever in chapter 50 to the term Messiah, or to any appellation or reference
related thereto, which would warrant the application which has been applied by (some) non-Jewish
sources?
Chapter 51
1. What is the relationship between looking back (to ancestors) and looking forward to a hopeful future
(verses 1-3)?
2. According to verse 5 is the redemption distant or imminent?
3. Based upon verse 1 and verse 7, is the prophet addressing all of the exiles or, rather, a group which has
remained firm in its fealty (pursuers of justice, those who know justice)?
4. And, in verse 11, what is the specific prediction for the future of Israel in Babylonia?
5. And, yet, according to verse 18, there is a problem in terms of the fulfillment of the prediction. What is
it?
6. Would verses 20 and 21 indicate that the exiles were in total despair?
7. And, according to verses 22 and 23, will this despair be overcome and, if so, how?
Chapter 52
1. How does the very first verse continue the conclusion of Chapter 51?
2. According to verse 6, what is "ba'yom hahu"?
3. Who then, according to verse 7 (when the redemption is forthcoming,) is to be the king of the Jews?
4. And, who, according to verse 9, will be the redeemer of Jerusalem?
5. Once again, in verse 13 appears the reference to "My Servant." To whom does this refer, keeping in
mind the preceding passages in chapter 52?
Chapter 53
1. Yet, where the Servant is concerned, verse 3 would imply an individual and not a group? Is this Cyrus?
Is it the prophet? Is it another?
2. And in verse 4, whose illnesses and whose pains did the Servant carry? Is this appreciated by the
"people"?
3. Verse 6 indicates that the people had transgressed and that their transgression was the responsibility of
the Servant. Is that a correct translation?
4. Does the chapter give any indication of who the Servant is in the individuated capacity as described?
5. What tense is employed throughout this passage -- the future or the past?
6. Could the passage refer to someone in the "distant past"? To Moses? To some other historical figure?
7. Does the passage, at any point, make reference to an "anointed"? To a super-natural personality? To
one who is in any way "of the family of God"?
Chapter 54
1. Who is the childless in verse 1?
2. Why should the place of the tent and the foundations be expanded (verse 2)?
3. Who is it that should not be fearful and should not be ashamed (verse 4)?
4. What is the poetic imagery which the prophet utilizes in terms of the relationship between Divinity and
17 de 21 11/08/2008 07:22 a.m.

Israel?
5. In verse 9, there is a comparison with the "waters of Noah". What is the pertinence to the context of
this chapter?
6. What promise as to the concern of Divinity is reflected in verse 10?
7. According to verse 11, what is the destiny for the "storm tossed ship" (of Israel)?
8. In verse 14, the emphasis on the rebuilding and redemption of Israel is dependent upon what essential
action?
9. In verse 17, once again there is reference to the Servant but, in this case it is plural - "Servants of God."
To whom would it seem to refer, given the context of the preceding verse?
Chapter 55
1. Who is the speaker in verse 1?
2. Who are those who thirst and can have their thirst slaked?
3. What is the condition precedent for the eternal covenant which is promised in verse 3?
4. Verse 6 calls upon whom to do what?
5. If there is to be a return, does verse 7 call for a geographic return or some other?
6. How do verses 8 and 9 reflect/echo certain passages from Job?
7. Verse 12 refers to a "joyous exit". From where and by whom and to where?
8. Nature, itself, will join in the redemption as reflected how in verses 12 and 13?
Chapter 56
(It is because of the change of tenor, content, and thrust, that chapter 56 is looked upon as the first passage
of Isaiah III, an appellation for the chapters from 56 through 66. Although attributed to Isaiah III, there
actually may have been more than one prophet, or author, from whose mouth/pen all of these chapters
derived.)
1. What are the characteristics of the blessed man?

2. How can one relate "observing the Sabbath" and "keeping one's hand from doing any evil"?
3. Is there an attempt here to embrace in a merism (such as "from head to toe") any and all aspects of the
mitzvah pattern?
4. What constituencies are addressed in verse 3 and continued in verses 4 and 5?
5. How does this reflect a noteworthy universalism on the part of the prophet's teaching?
6. Verse 7 appears in the mahzor of the High Holy Days. To what group or groups does it actually refer?
7. Who are the "dogs" to which reference is made in verses 10 and 11 and how do these verses relate to
what appears to be an entirely different thrust in this chapter?
8. And, is there any reference to return? Is there any reference to Israel? Is there any reference to
Babylonia? Is there any reference to exile?
Chapter 57
1. What is the destiny of the righteous person -- in life and subsequently?
2. Who are those born of transgression and a generation of liars?
3. What is the essential transgression as set forth in verse 5?
4. Where do the worshipers find their "place of worship"?
5. What is the blindness and stubbornness reflected in verse 10?
6. In verse 11, who is the "me you have not remembered and not taken to heart (mind)"?
7. Who speaks in verses 15 and 16?
18 de 21 11/08/2008 07:22 a.m.

8. Is the message in these verses one of redemption or one of moral instruction?

9. What is the destiny of the evil doers (verse 20)?
10. And, in verse 21, where has this precise refrain been encountered before in the Isaiah text?
11. Would the utilization of this (and related) terminology indicate that the prophet (Isaiah III) was familiar
with the message of the "prophet of the exile" (Isaiah II)?
Chapter 58
1. Who is told to constantly send forth the message?
2. What is the plaint of the Israelites (verse 3)?
3. And, what is the answer (verse 4)? When, in the current annual liturgy, does this particular chapter
appear as a haftarah?
4. What is the purport of verse 5 in terms of externals and internals in observance?
5. What does the prophet indicate is the "true fast" that is the preference of Divinity?
6. How do verses 6 and 7 indicate a social justice proclivity of the most basic nature?
7. And if, indeed, justice is provided to those who need it, what does verse 8 predict as the result?
8. How does verse 9 affirm this yet further?
9. But, in addition, there is the matter of personal social justice as reflected in the need to observe the
Sabbath. In what verses does this appear?
10. In sum, if this pattern will obtain, what does verse 14 predict as the yield?
Chapter 59
1. What is the barrier that has been set up between Divinity and Israel, and who constructed it?
2. According to verse 3, what are the transgressions of Israel?
3. And what is the essential need in order to redress these transgressions?
4. Verse 7 affirms a denunciation of social injustice both in action and in thought. What, specifically, is
stated as the transgressions?
5. And how is this extended in verse 8?
6. Who are the speakers in verses 9 - 13 and do they appear to be ready to "return"?
7. Who is described in verses 16 and 17?
8. Where, in the liturgy, do we encounter verse 20?
9. But, in spite of transgression, and in spite of stubbornness, what is the closing refrain of verse 21 in
terms of the future relationship between the Divine and Israel?
Chapter 60
1. Who is encouraged to "rise"?
2. Verse 4 speaks of "all have gathered and returned". To whom does this refer and where have they
returned?
3. Will the return be accompanied by largesse or by privation (verses 5, 6 and 7)?
4. Will the "restoration" find opposition on the part of the "goyim" (the nations) or will there will be
cooperation?
5. In verse 14, what city is "the city of God", unique to Israel?
6. And, who will bring all this about (verse 16)?
7. What is meant by the poetic reference in verse 19 that "God will be your eternal light"?
8. And (verse 21) at that time what will be the moral posture of the people?
19 de 21 11/08/2008 07:22 a.m.

Chapter 61
1. Who has been sent (verse 1) to offer consolation and the binding of wounds?
2. What does the word "dror" represent?
3. Verse 4 predicts the "rebuilding"-- of what cities and in what country?
4. How does verse 5 reflect the predictions that appeared in Chapter 60?
5. What is meant (verse 6) by "the Kohanim of God" and "the Servants of our God" and who will so term
Israel?
6. What attribute of Divinity (once again) is stressed in verse 8?
7. And, in verse 8, what is the "eternal covenant" that is promised?
8. How does verse 9 reflect the promise made to Abraham in Bereyshit?
9. In verse 10, who is the "speaker"?
10. Aside from the proliferation of natural abundance, what will "spring forth" as characteristic of the
returned people?
Chapter 62
1. In verse 2, what does the prophet predict as the essential characteristic of restored Israel?
2. In verse 4, what is the literal meaning of "heftzi - bah"?
3. In verse 5, how does the poet describe, in human terms, the relationship between God and Israel?
4. What "oath" is ascribed to Divinity for the future of Israel?
5. In verse 10, reference is made to a "nes". What does this represent?
6. In verse 11, who is "the savior" of Israel?
7. And, in verse 12, what is "am hakodesh"?
Chapter 63
1. Who is the speaker in the early verses of this chapter?
2. Why will punishment come to the other nations?
3. Who is the speaker in verse 7; the prophet?
4. In verse 9, is salvation a function of performance by Israel or an extension of one of the attributes of
Divinity?
5. What biblical leader is referred to in verses 11 and 12 and what might be the reason for this reference?
6. In verse 12 to what event in the Exodus is reference made?
7. Who is (are) the speaker (the speakers) in verse 17 -- and what is requested?
Chapter 64
1. In whose presence will the nations be agitated (verse 1)?
2. In verse 6, a theological principle is set down - the "hastarat panim" (the concealing of the Presence).
How has this surfaced in recent theological literature and to what event is it usually applied?
3. In verse 7 does the reference to "father" have a biological or poetical refrain?
4. Would verses 8, 9 and 10 indicate restoration or the hope for restoration of Jerusalem and of the
Temple?
Chapter 65
1. Who is the speaker in the opening verses of this particular chapter?
20 de 21 11/08/2008 07:22 a.m.

2. How is Israel described in terms of its conduct?

3. Does the reference in verse 4 have to do with kashrut (the eating of the flesh of the pig) or to idol
worship -- or to both?
4. And yet, in verse 8, in spite of the description of Israel, what is its destiny to be?
5. In verse 9, will all see salvation or only the "Servants of God"?
6. And, if only the "Servants of God" what of the "others" (verse 11)?
7. Who then, in verse 13, are "the Servants of God" and who are the "others" and what are their actions?
8. What are the "new heavens and the new earth" promised in verse 17?
9. In verse 18, who are "My witnesses"?
10. With the promises in verses 19 and 20, who will be excluded from the "good expectations"?
11. And, in those days, will it be necessary to importune Divinity or will there be response without request?
12. How does verse 25 echo a refrain in the earlier chapters of Isaiah as to changes in nature itself?
Chapter 65
1. Does verse 1 indicate that there is no need for the building of a worship center?
2. Or, does this verse and verse 2 indicate the omnipotence of Divinity?
3. Is verse 3 a denunciation of drawing closer to Divinity by virtue of bringing animal "sacrifices" to the
sanctuary?
4. The prophet compares the bringing of minhah, a gift, as if one brought blood of a pig. What is the intent
of this observation?
5. If then, this mode of approaching Divinity is not acceptable, what is called for as the proper approach?
6. In verse 5, who are the "hareydim" and how has this term taken on a meaning in contemporary
vocabulary?
7. What is to be the lot of those who denounce the truly loyal to God?
8. Does verse 9 indicate that what is to eventuate is inevitable or avoidable?
9. Who are those who will be joyous in the rebuilding of Jerusalem (verse 10)?
10. From whence will come the ultimate consolation for those who are loyal to God (verse 3)?
11. But, with the consolation for those who are loyal, what will accompany those who are not (verses 15
and 16)?
12. The destiny of those who engage in false worship is described in verse 17. What will it be?
13. What is the purpose of the sending of messengers throughout the world (verse 19)?
14. In verse 21, reference is made to "those from whom I will (also) select ministers". Who are "those"?
15. What is the "oath" of Divinity as set forth in verse 22?
16. But, in the very closing refrain, what is to be the lot of those who have not realized the nature and the
provenance of God?
17. When this particular passage is read as a haftarah, why is verse 23 repeated after verse 24?
21 de 21 11/08/2008 07:22 a.m.

http://www.uscj.org/cgi-bin/print.pl?Jeremiah6469.html
Perek Yomi - Jeremiah

Introduction by Rabbi Robert Layman
Jeremiah (Yirmeyahu in Hebrew) is the second of the major Prophets in the Tanakh who is popularly known
as a messenger of "gloom and doom". Because of that characterization and the traditional association of
Jeremiah with the authorship of Lamentations (1), his name came into the English language as jeremiad, a
word which the dictionary defines as a lamentation or tale of woe. A careful and thorough reading of the
Book of Jeremiah will convince the student, however, that such a characterization is inaccurate and
misleading, for the Prophet preached stirring messages of hope and consolation also, as noted below.
There is a unique quality to this Prophet which sets him apart from the other great Prophets of the Bible. We
know a considerable amount about his life and personality because he is autobiographical and introspective
and because he has a personal secretary or scribe whom we know by name - Baruch ben Neriah - who
faithfully records the Prophet's utterances. We know that Jeremiah is a kohen, a member of a priestly farnily
who lives in the town of Anathoth, that he leaves his home town and spends most of his adult life in Jerusalem
where he utters the majority of his prophecies, and that, like many of his colleagues, he accepts his role
reluctantly, probably when he is in his teens (see 1: 6).
We also know from the references to the line of kings of Judah, starting with Josiah, that Jeremiah flourished
during the second half of the Seventh Century B.C.E. and well into the Sixth Century. He certainly witnessed
the destruction of Jerusalem and the beginning of the Babylonian captivity, although he managed to escape
the fate of most of his countrymen, finding refuge in Egypt where, presumably, he died in old age.
Jeremiah reveals a deep faith in God to Whom he, nevertheless, complains bitterly when his prophecies go
unheeded and he is subjected to derision by the populace and threats to his life by the political leadership. He
attempts to reject his calling and goes so far as to "curse the day that he was born", but the divine compulsion
to prophesy is irresistible so he continues to preach fervently and dramatically.
Why is Jeremiah the object of so much scorn? His messages include condemnation of the pagan practices
which were rife following the death of the God-revering King Josiah and of the cruel monarchy which
encourages them. Primarily, when the Babylonian conquest appears inevitable, he counsels accommodation
to King Nebuchadnezzar and his forces whom he views as the instruments of God's retribution against His
people. Jeremiah's preachments are seen as seditious by the authorities; they are derided by those who
advocate rebellion against Babylonia and by the "false" prophets who attempt to convince their audiences
that they will be spared the worst of the Babylonian onslaught.
On the other hand, we see Jeremiah the optimist who encourages his people to buy land in Eretz yisrael
because eventually they will return to it. He depicts God as essentially merciful to His people and he
envisions a time when the Almighty will fashion a new Covenant with Israel. This Covenant is not intended to
replace the original, as some maintain, but will provide the Jewish people the opportunity to renew their
commitment to God's Torah and thus make amends for the lapses of their forebears and their own
shortcomings. His depiction of Mother Rachel weeping for her children and refusing to be comforted and of
his efforts to reassure her that her children will return from exile is especially poignant (Chapter 31) and
presents a different side of the usually chastising Prophet.
It is also important to note the extensive use of a variety of symbols which add force to God's and Jeremiah's
messages. They appear as early as Chapter One.
The name Yirmeyahu means "the Lord will exalt".
1 de 18 11/08/2008 07:21 a.m.

Notes:
1. See the forthcoming study guide for Lamentations for a discussion of the authorship of this book.
Chapter 1
1. The prophet identifies his ancestry. From what group of Jews does he descend?. What is his tribe?
What is his "home city"?
2. Yirmiyahu's father is named Hilkiyahu. Breaking the word down into its three constituent elements it
would be Hilki (my portion) Yah (God) Hu (he is) or properly presented, "my portion (that is my lot
and my destiny) is Yah" - is (with) God. Consequently, would that help to explain why the son is called
Yirmi Yah Hu – and what might that mean?
3. Is there any relationship between the father of the prophet and the Kohen Hilkiyah in Kings II, Chapter
22?
4. According to verse 2, when does the prophet first "receive the word of God," and where?
5. How, then, does verse 3 coalesce with the chronology of verse 2?
6. And further, according to verse 3 was this particular volume written before or after the "exiling from
Jerusalem"?
7. And, in verse 3, do you see any similarity in naming with the names Tzidkiyahu and Yoshiyahu?
8. How explain the shift from third person (through verse 3) to the first person in verse 4?
9. According to verse 5, what is the charge given to Jeremiah - a prophet to Israel or a prophet per se?
10. Does verse 5 indicate that the "calling" of Jeremiah was attendant upon his achieving maturity or was
he "destined"?
11. Verse 5 includes the word "hikdashtikha". What does this word imply - "made you holy "or" uniquely
assigned you a responsibility" or some other definition?
12. Based upon verse 6, would it appear that the call to the prophet was when he was young or older?
13. When, in verse 6, Jeremiah notes that "I do not know how to speak", is this a reference to the Mosaic
tradition or, rather, to his own estimate of his oratorical ability?
14. What assurance does Divinity provide to the prophet in terms of his hesitations?
15. In verse 9, there is an anthropomorphic reference. Or is this to be taken literally? And, if not, what is
the poetic symbolism?
16. Does the sequence of verbs in verse 10 indicate a particular "philosophy" as to how future
improvement is to unfold? Or is the sequence of verbs addressed to two different constituencies, the
one to be destroyed and the other to be built?
17. Does verse 11 indicate that this is a new "dialogue" between Divinity and the prophet or is this a
sequential part of the original exchange?
18. And, in comparing this with the Burning Bush vignette in Shmot, what are the similarities, including the
"makeyl"? Are these similarities (if such they be) deliberate or happenstancial?
19. The first vision (of the staff), in the pun involving noun and verb, indicates time or event?
20. In verse 13, the open vessel pointing northerly indicates what eventuality?
21. What are the northern kingdoms to which reference is made in verse 15?
22. Essentially, according to verse 16, what is the signal transgression and "the desertion "of Divinity?
23. Verses 17 through 19 provide the prophet with assurance that he is not to fear them. Who is the
"them"?
24. Is the prophet to be "flexible" in addressing his responsibility to those whom he is to castigate?
25. And if the prophet is to prevail, what is it that will assure his success (verse 19)?
Chapter 2
1. Is the "word of God" in the opening passages of Chapter II a sequitur to Chapter I or does it appear to
2 de 18 11/08/2008 07:21 a.m.

move in a different direction?

2. What is the "youthful period" to which verse 2 makes reference?
3. And what is the "wilderness" through which the Israelites followed Divinity?
4. And, indeed, if this refers to the move from Egypt to Canaan, is history, as recorded in the "Five
Books", supportive of the conclusion?
5. What is the meaning, in verse 3, that Israel is "kodesh" to God and of the attendant phrase "the first of
the wheat"?
6. In verse 4, is there any difference between the "house of Jacob" and the "families of the house of
Israel" or is this in the nature of a hendiadys?
7. Does the passage address itself to the auditors or to their ancestors - or to both (verse 5)?
8. What historical events are recalled (verse 6) as documenting the Divine concern for B'nai Yisrael?
9. The goal was reached when …?
10. But what was the result (verse 8)?
11. Was the transgression of the Kohanim ritual "maladministration" or theological?
12. Who (what) are "Tofsei haTorah"?
13. Who are the "shepherds"?
14. And was there no prophecy?
15. As a consequence, what is (will be) God's reaction (verse 9)?
16. What atypicality of national conduct is reflected in verses 10 & 11?
17. What is the "non-efficacious" (non-yielding) in verse 11?
18. In summary (verse 13), what are the two signal evils of "My people"?
19. In verse 15, the consequences are set forth. What are they?
20. Why the reference in verse 18 to Egypt and Assyria? Is it theological or political?
21. What is an "execrable whore" in the context of verse 20?
22. The vine in verse 21 refers to…?
23. Verse 23 cites the essential transgression of Israel. What is it?
24. In verse 24, to what is Israel derogatorily compared?
25. Are all elements of the Jewish society involved in transgression (verse 26)?
26. How numerous are the idolatrous sites (verse 28)?
27. What is the "ed-yah" in verse 32?
28. And what is the social evil denounced in verse 34?
29. Will reliance on Egypt solve the problems of the state (verses 36 - 37)?
30. What will solve Israel's difficulties?
Chapter 3
1. To what Deuteronomic (divorce) legislation does verse 1 refer?
2. What actions have adulterated the land (verse 2)?
3. What natural disaster was a consequence?
4. In verse 6 who is the "to me"?
5. Was the hope that Israel would finally return to God realized (verse 7)?
6. Why is Judah mentioned in verse 8?
7. Yet, does the charge to the prophet (verse 12) indicate Divine dismay or hope?
8. What contemporaneous High Holy Day action is derivative of verse 14 (and verse 22)?
9. And if there is "return", what will result (verses 16 - 18)?
10. From whence will succour come (verse 23)?
11. Is the current transgression precedented in Israel (verse 25)?
Chapter 4
3 de 18 11/08/2008 07:21 a.m.

1. What is to be "removed" in order to effectuate a meaningful "return"?

2. What are the three elements stressed in "God's oath"?
3. What type of "circumcision" is called for in verse 4?
4. And (verse 6) there is a disaster looming. From whence will it come and who will cause it?
5. What are the characteristics of mourning as set forth in verse 8?
6. In verse 9, the response of the leadership to the impending threat is described. What is it?
7. But (verse 10), what is the plaint of the prophet?
8. In verse 12, the prophet accepts what approach to the people?
9. And, how is the enemy described in verse 13?
10. Does the prophet experience any satisfaction at the fulfillment of his admonitions and predictions
(verse 19)?
11. Basically (verse 22), what is the stupidity and lack of understanding evidenced by Israel?
12. Nature itself is in disarray. How is this described (verses 23-25)?
13. Will external trappings (understood either politically or religiously) be in any way useful (verse 30)?
14. Does the chapter end on a note of consolation or a seal of total dismay?
Chapter 5
1. What is the essential lack in Judah which is leading to its destruction?
2. How has the prophet rationalized the stiffneckedness of the Judeans (verse 4)?
3. And, how did he attempt to redress the situation (verse 5)?
4. Finally, how does he conclude as to the inevitable (verse 6)?
5. What sexual transgressions are described in verses 7 and 8 and what will be their consequences?
6. In verses 12 and 13, what was rejected by both the populace and the "prophets"?
7. In verse 14, reference is made to "your mouth". Whose mouth?
8. Verses 15 through 17 describe the nature of the enemy. Will he show any mercy?
9. And yet, will the destruction be complete (verse 18)?
10. In verse 19, over and above the destruction of the land, what else is to occur to the populace?
11. In sum, how are the Judeans described in verses 22 through 27?
12. And what is the concluding evil as set forth in verse 25?
13. In verse 31, the role of the leadership is described in what fashion?
Chapter 6
1. Why is the tribe of Benjamin addressed - and what relationship has it, traditionally, to Judah?
2. Does this echo any portion of the Joseph story in the book of Berayshit?
3. What does it mean to "pour a mound" around Jerusalem (verse 6)?
4. In verse 10, reference is made to "uncircumcised ears". What is the actual meaning?
5. Does verse 13 indicate that there are any exceptions to the overall malady of transgression?
6. Is there any sense of shame or regret in Judah in terms of its action (verse 15)?
7. What choice was given to the Judeans and what was their reaction (verse 16)?
8. And since the Judeans did not listen, to whom are verses 18 and 19 addressed - calling witness to what
will occur?
9. Once again (verse 22), the prediction of an invasion is from what direction and (verse 23) by what type
of military force?
10. At times, the prophecy of the dismal concludes with a ray of hope. Is this the case in verses 27 through
30, which conclude the chapter?
Chapter 7
4 de 18 11/08/2008 07:21 a.m.

1. Why is Jeremiah instructed to stand in the gate of the city? Why is this an appropriate location?
2. Essentially, in verse 3, what is the meaning of "improve your ways and your deeds"? How does this
relate to the reference in verse 4: "God's house, "God's house", "God's house"?
3. Specifically, what is called for in verses 5 and 6 - "ritual" (in the externalistic, meaningless sense) or
social action?
4. In verse 9 there is a mélange of mitzvah transgression. What two elements are admixed?
5. And, in verse 10, what is the reaction if, following mitzvah violation, one comes to "God's house" to ask
for "salvation"?
6. What is the nature of God's house as set forth in verses 11 and 12?
7. Indeed, as a result of the actions of the Judeans and their "relationship" to God's house, what is to
become of it (verse 14)?
8. How does the historical reference to Shiloh relate to the prediction in verse 14?
9. And to the prophet (verse 17), what is God's mandate - and why is it so voiced?
10. In verse 20 what is "this place" and what is to become of it?
11. In verses 21 through 24, is the meaning of the castigation that the externals of worship have no
pertinence or relevance or, rather, that when unaccompanied by appropriate personal action these
"rituals" are misdirected and actual travesties?
12. Verses 25 and 26 indicate a particular perception as to when prophets first emerged in Israel. According
to these verses, who, then, would have been the first prophet – and is there any reference to this in the
book of Devarim?
13. Would verse 30 indicate that the Temple included idols and other objects of alien faiths?
14. Were there other sites for idol worship and what took place at these sites according to the prophet
(verse 31)?
15. There is a play on words in verse 32 involving a well-known site in Jerusalem. What will this valley be
called?
16. In sum, will there be any softening of the prediction of destruction (verse 34)?
17. Would this type of chapter seem to warrant the term "Jeremiad"?
Chapter 8
1. What is the ultimate desecration that the enemy will visit on Judea (verses 1 - 2)?
2. How does verse 3 recall the Scroll of Lamentations?
3. What is the comparison between the simple creatures of nature and the people of Jerusalem (verse 7)?
4. Have the "scholars and teachers" used their skills appropriately or for falseness (verse 8)? Does the
very first word of this verse called to mind another writing of Jeremiah?
5. What was the prediction of the misleaders of the people and what classic phrase is reflected in verse
11?
6. Are the hopes for some easing valid (verses 15 - 20)?
7. Verses 21 through 23 represent the prophet's reaction to what has occurred. What is this reaction?
Chapter 9
1. Why does the prophet call for isolation (verse 1)?
2. What does the word "yaakov" mean in the context of the third verse?
3. And, how does the word "mirmah" (verse 5) relate to Yaakov in the blessing narrative of Berayshit?
4. What is the hypocrisy described in verse 7?
5. Accordingly, what will Divinity do to the Judeans?
6. And, what is the reaction of the prophet (verse 9)?
7. A summary statement of transgression and consequence is set forth in verses 12 through 15. What is
the final punishment as described in verse 15?
5 de 18 11/08/2008 07:21 a.m.

8. Who or what are "mekonenot" (verse 16)?

9. Which of the Scrolls would have text comparable to that which appears in verses 17 through 21?
10. What is the essential "glory of the good man" as set forth in verses 22 and 23 and what "does not
count"?
11. What is meant by the phrase that the house of Israel is of "uncircumcised heart"? How is this
comparable to the uncircumcised (other) peoples?
Chapter 10
1. What practices of the "other peoples" are denounced and to be avoided in the opening peroration of
this chapter?
2. And in sum, the truth of the matter is set forth in verse 10. Who then, is, indeed, God?
3. Why is verse 11 cast in the Aramaic?
4. What is the appropriate "portion" of Jacob (verse 16)?
5. Who is speaking in verse 20? What is the "tent"? Who are "my children"?
6. And who are the "shepherds" who have not served properly?
7. Once again (verse 22), from what direction is the destruction to come?
8. Verse 25 has been carried over into a major Jewish text. Which?
Chapter 11
1. To whom is the Brit charge directed?
2. What is the lot of whomsoever will not heed this Brit?
3. What is the essential act of the Jew to warrant that Eheyeh will be his/her God?
4. Is Jeremiah prepared to communicate the charge (verse 5)?
5. Is the description of our ancestors in verses 7 and 8 one of an obedient constituency or of precursors (in
their actions) of the residents of Judea whom Jeremiah is now addressing?
6. In verse 10, the charge is that the Brit has been violated by the Judeans and, accordingly, what is the
consequence (verse 11)?
7. In verse 13, there is a "statistic" as to idolatrous sites. Are they numerous?
8. What mandate is given to the prophet in verse 14?
10. Does the prophet in any way rebel against God's judgment (verse 20)?
11. Would verse 21 indicate that Jeremiah and his prophecy were "popular"?
12. And, indeed, do the residents of Jeremiah's "home town" show any friendliness to him?
13. What, then, is the final consequence to the Judeans?
Chapter 12
1. What is the question which the prophet asks of a "just God" and how does it echo the text of Job?
2. The destruction of nature and its yield is attributed to whom in verse 4?
3. Who is described in verse 7?
4. In verse 10, who are the shepherds who have "destroyed my vineyard"?
5. And, in verse 14, what is the response of the Divinity as to the evildoers who seem to succeed?
6. But, is there yet some hope (verse 15)?
7. And, is that hope to be realized under any circumstances or only if there is certain action (verses 16 -
17)?
6 de 18 11/08/2008 07:21 a.m.

Chapter 13
1. What type of "gartel" is the prophet to acquire?
2. And, having followed directions, what has become of the gartel (verse 7)?
3. What is it meant to symbolize (verse 9)?
4. And why was this particular symbol utilized (verse 11)?
5. What is the symbolism of the wine flask (verses 12, 13)?
6. Who is the speaker in verse 17 and why the dismay?
7. And, once more, from whence will the disaster emanate (verse 20)?
8. What is the "act and consequence" reaffirmed in verse 22?
9. What very familiar phrase appears in verse 23?
10. Again, does this particular prophetic statement end with hope or with inevitable disaster?
Chapter 14
1. What natural disasters are described in the opening sentences of this chapter?
2. What plea is offered by the Judeans to God (verses 7, 8, and 9)?
3. And, what then is the response of Divinity (verse 10)?
4. This is further firmed in the instruction to the prophet in verse 11. How?
5. In verse 13, Jeremiah indicates that there is reason for the people's failure to act properly - which is?
6. Is the argument acceptable or rejected (verses 14, 15)?
7. What is the intent of the prophet's statement in verses 17 through 22?
8. Has the prophet accepted the inevitable destruction of Judea and Jerusalem?
Chapter 15
1. The first verse constitutes the response to the conclusion of chapter 14. What is that response?
2. Is this response eased in any way in verses 2 through 8?
3. Who is speaking in verse 10 and why does the speaker describe himself as "a quarreling man"?
4. And, in verses 15 through 18, is it the prophet speaking for himself or for Judea?
5. Who is addressed in verses 19, 20, and 21 - Judea or the prophet?
Chapter 16
1. Why is the prophet instructed not to marry and not to have children "in this place"?
2. The prophet is further instructed not to mourn for what is to become of Judea. Why (verse 5)?
3. Will all joy, then, be removed (verse 9)?
4. What will the response of the people be when the prophet shares this message with them (verse 10)?
5. And how will the prophet respond (verses 11-12)?
6. Does the future hold any promise (verses 14-15) and why will one no longer refer to "God who took us
out of Egypt"?
7. But, will this pleasant prediction come quickly or is there to be a purification first (verses 16-18)? And,
then?
8. Do verses 19 through 21 constitute a promise? A threat? Neither?
Chapter 17
1. Why the reference to these writing implements in terms of the transgression of Judea?
7 de 18 11/08/2008 07:21 a.m.

2. What is to become of the transgressive sites (verses 2-4)?

3. A basic theological principle is set forth in verses 5 through 8 in terms of alternate basic direction. What
is it?
4. Is God all knowing (verse 10)?
5. To what is Divinity compared in verse 13?
7. Is it the prophet who is speaking in verses 17 and 18 and, if so, why these sentiments?
8. What message is the prophet to give the political rulers of Judea (verses 19 - 22)?
9. Which mitzvah, in particular, would it appear that the king has violated?
10. And (verses 24 et seq), were this mitzvah to be observed, what are the consequences?
11. But (verse 27), should there not be a "return" to the observance of this mitzvah, what is the
denouement?
Chapter 18
1. What is "bet ha'yotzer"?
2. In verse 4, what has become of the first effort of the artisan?
3. And how is this symbol declined in the verses which follow?
4. In verse 6 appears a phrase that is well known from the liturgy of Yom Kippur Maariv; what is it?
5. The 11th verse indicates "what is to be created" for the Judeans. Is it positive or destructive?
6. But, irrespective, what is the response of the Judeans (verse 12)?
7. Once again, then, the prediction is of total destruction (verses 15-17). But (verse 18) what is the
reaction of the Judeans and to whom directed?
8. Disliking the message of the prophet, against whom will the Judeans direct their ire?
9. And, what is the plaint/plea/ request of the prophet (verses 19-20)?
10. Is the prophet prepared to be forgiving at this particular juncture (verses 21-23)?
Chapter 19
1. What symbol is to be utilized by the prophet for his message?
2. Where is Gai Ben Hinom (and how has this phrase been utilized in recent times by some for a
non-geographic reference related to post-mortem)?
3. In his message, is the prophet to be soothing (verses 3-9)? In what scroll do these verses echo and when
is it read?
4. In confirmation of the prophecy, what is the symbolic action of the prophet (verse 10)?
5. Verses 14 and 15 are in the third person. Might this indicate a supplement to the chapter written at a
later date? Is this an editorial technique?
Chapter 20
1. Verse 1 constitutes a continuation of the prior chapter. Which new person - laity/ official is mentioned?
2. What action is taken by this "personality"?
3. What is a "mahpekhet" and how long is Jeremiah in that "locale"?
4. Is Jeremiah's voice stilled by what has occurred (verses 3-5)?
5. And as to the persecutor, what is the prediction (verse 6)?
6. What are the tensions that the prophet has sensed and what are the final resolutions of these tensions
(verses 11-12)?
7. Who is the "impoverished" saved from the hands of evildoers?
8. And yet, is Jeremiah entirely content with his lot (verses 14 through 18)?
8 de 18 11/08/2008 07:21 a.m.

9. In certain other religious disciplines, are these verses applied otherwise?
Chapter 21
1. What is the role of Pashhur in this particular passage as compared with the prior chapter?
2. Why has the king sent representatives to Jeremiah?
3. What is the name of the military leader threatening Jerusalem?
4. Does Jeremiah hesitate in terms of his response?
5. Is the answer such that Tzidkiyahu would be reassured?
6. And indeed (verse 7), what is to be the final outcome of the confrontation with the Chaldeans?
7. What country, then, will conquer and destroy Jerusalem?
8. Does this sequence posit an inevitable consequence to anti-mitzvah (or non-mitzvah) living (verse 14)?
Chapter 22
1. What is the essential action pattern called for if there is to be any respite from the tragedy impending
for Judea (verse 3)?
2. In this instance, then, is the emphasis upon avoiding idol worship or is the emphasis, rather, on
appropriate societal norms?
3. And, in terms of the imperatives as set forth in verse 3, are they "new" or do they reflect what is set
forth in the Five Books of Moses?
4. If the rulers of Judea pay no heed to what they should do, what consequence awaits (verse 5)?
5. In verse 7 appears the word "vekidashti" from the root "kadesh" or "kadosh" which is usually translated
as "holy". This particular text affirms that the correct translation is "to uniquely set aside". Why would
this particular translation of the phrase appear the only appropriate one?
6. Whereas verse 3 dealt with essentials of social justice, what is the accusation set forth in verse 9?
7. Has there already been an exile of Judeans (verses 11 and 12)?
8. How do verses 16 and 17 reflect the earlier observations in verse 3?
9. In verse 19 there is the reference to the burial of an ass. How does this refer to the royal house of
Judea?
10. Does verse 24 promise good things for Kanyahu son of Yeho'yakim?
11. What future (verse 30) does the prophet see for the royal house of David?
Chapter 23
1. Who are the evil shepherds and what constitutes the flock of sheep?
2. Does verse 3 reflect a time of exile?
3. Does verse 5 reverse the earlier prediction that there is hope for the royal house of David?
4. Have verses 7 and 8 been encountered earlier in Jeremiah's prophecy?
6. Are the prophets of Shomron (verse 13) loyal to their calling and what of the prophets in Jerusalem?
7. Why does the prophet choose to compare the lying prophets to Sedom and Amorah?
8. What, essentially, was the message of the false prophets (verse 17)?
9. In verse 25, what "medium of prophecy" appears to have been employed by the false prophets
10. What is the opinion expressed re: "prophecy through dream visions" (verse 28)?
11. In the continuing denunciation of the false prophets (verses 32 et seq) the final denunciation in verse 40
indicates that their misleading will result in what timeless reputation?"
9 de 18 11/08/2008 07:21 a.m.

Chapter 24
1. This particular chapter represents the prophet's words following what destructive act involving both the
royal family and the populace?
2. Does the symbol of dates, one good and the other spoiled, call to mind any other dream of a similar
nature in Biblical text?
3. Does the vision (verse 6) portend "good things" for those who have been exiled?
4. In verse 7, what is the name of Divinity and how does it reflect the first encounter between God and
Mosheh?
5. And, as to those who were not exiled but remained in the land (verse 8), to what are they compared and
what will be their lot?
6. Why would the prophet be more favorably inclined to those who have gone into exile rather than to
those who have remained on the land?
Chapter 25
1. When reference is made to the first year of Nebuchadnezzar, is this "first year" the first year of his
rule?
2. How long has Jeremiah been prophesying (verse 3)?
3. In verse 9, Nebuchadnezzar is referred to as "My servant". What principle is evidenced here as to
individuals and country serving as the instruments of punitive action for covenant violation?
4. For how many years would Babylonia be served (verse 11)?
5. And following that period of time, what is to be the destiny of Babylonia itself?
6. In verse 13, reference is made to "this book". What book?
7. Which countries, then, are to be dealt with punitively during the course of Babylonian ascendancy -
only Judea or others as well?
8. Would the listing indicate a substantial series of conquests by the Babylonians?
9. What conclusion do verses 30-38 set forth for those countries which are to be conquered by Babylonia?
Chapter 26
1. From verses 1 and 2, would it appear that the Temple was in existence at the time when this chapter
was "spoken" and/or written?
2. In verse 3, reference is made to God's "turning away from the destruction which It has planned". How
is change to be understood in the Immutable?
3. What is predicted for the Temple (verse 6) if the mitzvah pattern is not followed?
4. And, having heard Jeremiah, what is the reaction of the officials of the Temple (verse 8) and what is
their aspiration for the prophet?
5. According to verse 11, what is the charge against Jeremiah? Has he done something or is it a matter of
having said something?
6. Is Jeremiah's reaction one of apologia? Or, does he affirm his mandate?
7. And, in verse 14, what is the attitude of the prophet towards his person in comparison with his attitude
towards his calling?
8. Do the officers share the opinion of the Temple officials (verse 16) or do they take a different point of
view?
9. Who else joins with the officers in siding with Jeremiah?
10. Were there others who prophesied in God's name along similar lines (verses 20-21)?
11. What was the final destiny of that prophet who was "extradited" from Egypt?
12. What are the "burial places of B'ney Ha'am"?
10 de 18 11/08/2008 07:21 a.m.

13. Who, then, finally protected Jeremiah from the masses (or mob)?
Chapter 27
1. Why is the prophet to place chains and a yoke on his neck?
2. Which of the attributes of Divinity is stressed in the messages that are to be sent to the nearby rulers?
3. And, what is to become of these lands?
4. Is the rule of the Nebuchadnezzar to be of short duration?
5. Verse 9 indicates that predictions forthcoming from the "prophetic sources" in these lands would be of
what value?
6. Would verse 11 indicate a positive posture towards Bavel?
7. Is the advice, then, that the Judean rulers should accept Babylonian hegemony?
8. Were the "false prophets" (verse 14) calling for rebellion against Babylonian authority?
9. Will the rebellion succeed, in the opinion of Jeremiah?
10. And, is there to be a speedy rebuilding of Judea under any circumstances, according to the message in
this chapter?
11. What is the destiny for the remaining (few) articles of worship in the Temple? And what is the
symbolism related to this prediction?
Chapter 28
1. When do the events narrated in this chapter take place?
2. Hanan - Yah is described as a "navi." Is the title technical or real?
3. What does the name Hanan - Yah mean?
4. Where does the dialogue take place?
5. What is the basic assertion of Hanan - Yah?
6. What is the specific assertion as to the group (royalty and others) exiled to Babylonia?
7. Is Jeremiah opposed to the prediction of Hanan - Yah? But does he consider it a "true prediction"?
8. What will establish the veracity of Hanan - Yah's prediction?
9. Why is Jeremiah wearing a yoke and why does Hanan - Yah break it?
10. To which, how does Jeremiah respond?
11. Does the Divine accept this reaction (or lack of action)?
12. In sum, what do the concluding verses affirm as to (a) Hanan - Yah's "prophetic authority" and (b) the
actual course of events to ensue?
13. Was Jeremiah's prediction as to Hanan - Yah's destiny long in being realized?
Chapter 29
1. How does Jeremiah communicate with the exiled community in Babylonia?
2. What is "God's word" as transmitted by the message (verse 5 et seq.) - return to Eretz Yisrael or
prolonged exile?
3. How should the exiles relate to the authorities/community of their exile – rebellious or accepting?
4. And, if "accepting", passive or active affirmative measures?
5. Was Jeremiah's message an echo of the necromancers and "prophets" resident in the exile?
6. How long before restoration to Eretz Yisrael would take place (verse 10)?
7. Eventually, then, will God respond to the exiles' hopes?
8. And, as to those remaining in Jerusalem, are they regarded as devoted patriots or misleaders or
charlatans?
9. Does Jeremiah's prophecy (and communication) to the Babylonian exile community call for resistance,
11 de 18 11/08/2008 07:21 a.m.

plans for immediate return - or denunciation of efforts to do either/both?

10. Is he, then, a "traitor"? A realist? An aspirer to meaningful efforts at the proper time?
11. And, as to Shma - Yah (the "nehelami" - dreamer? interpreter of dreams?), what is to become of him?
12. What tension, then, does this chapter reflect as to the correct posture of (a) the exiles and (b) the
remnant of Eretz Yisrael?
13. In fact, how did history resolve this tension?
Chapter 30
1. Why is Jeremiah to record in written mode that "which God has spoken to him"?
2. Where else do the words "Ve'ayleh hadevarim" appear in the Tanakh?
3. In verses 5 - 11, what final outcome is posited for B'nai Yisrael?
4. But (verses 12-15) is there any point in the current complaining and planning?
5. What will yield and bring redemption and good times - political planning or reliance on Divine action
when warranted by mitzvah living?
6. In verse 22, is "Eheyeh" a verb or a proper name (vide: Moses and the Burning Bush vignette)?
7. But (verses 23-25) what is the time element governing the coming of good times?
8. Can the Divine intent be "rapidized"?
Chapter 31
1. Is the wilderness reference in verse 1 historical (Exodus) or future oriented?
2. Is God's love for Israel time - bound or infinite (verse 2)?
3. What are the hallmarks of future redemption (verses 3 - 5)?
4. Why the emphasis on the handicapped (verse 7)?
5. What is a "gan raveh" (verse 11)?
6. What is the allusion to "a voice heard in Ramah"?
7. Throughout the chapter, what central theme is repeatedly emphasized as to God and Israel and the
future?
8. What is a "ben yakir" and is Ephraim a tribe or a cognomen for all Jews (verse 19)?
9. And why the specific reference to Judah (verse 23)?
10. What does "the seeding/ planting" imply (verse 26)?
11. What theological principle re: generational transgression and "punishment" is set forth in verses 28-29?
Does it take issue with another thesis?
12. In verse 30 is "Brit Hadashah" a covenant to replace/supplant or supplement the original covenant?
13. Does verse 31 constitute a comparison or indicate the prophet's assertion that it is a change?
14. Is the "inscribed heart" (verse 32) a reference to heart as seat of emotion or repository of thought?
(Which bodily organ did the ancients think of as the source of judging and value formation?)
15. Does verse 33 imply that "instruction" will no longer be necessary - and/or that understanding will be
universal?
16. Why is the verb "to know" employed rather than the verb "to love"?
17. To what city does verse 37 refer?
18. Will the restoration be permanent (verse 39)?
19. Are verses 30 - 33 of significance in the ideology of other (another) faith(s) - and if so, how
interpreted?
Chapter 32
1. Where is Jeremiah when the text of this chapter is composed - and what is the political/military
12 de 18 11/08/2008 07:21 a.m.

situation?
2. Why is Jeremiah incarcerated?
3. What is the prophetic prediction for Tzidkiyahu and Jerusalem and Babylonia?
4. What is meant by "the obligation to redeem" (verses 7-8)?
5. What does verse 10 indicate as normative in property transactions at that time?
6. Who is Barukh (verse 13)?
7. The "message" of the transaction and its symbolism as set forth in verse 15 is what?
8. In verses 16-25 the prophet (most reverently) challenges the "message". Why?
9. What is the "Divine Response" (verses 26-41)?
10. And what is the core principle of theodicy which explains the response (verses 42 - 44)? Is history
happenstance and subject to human preference or the unfolding of God's "plan" - based on Israel's
mitzvah mode?
11. How do chapters 31-32 relate to one another: contradiction? parallelism?
Chapter 33
1. Is Jeremiah still imprisoned?
2. What is the implication of "Hidden Face" in verse 5? And why hidden?
3. Is forgiveness for Israel's transgressions to be expected (verse 8)?
4. What refrain is repeated in verses 10-11?
5. What is the "good thing" that will come about - presently (verse 14)?
6. What is meant by "a shoot (growth) of justice for David" (verse 15)?
7. What attribute of God is stressed in verse 16?
8. Is there a secure future predicted for the Davidic line and for the Kohanim (verses 17- 18)?
9. Does this chapter affirm, modify, depart from the central ideas of chapters 31 and 32; if so, how?
Chapter 34
1. What is the military situation as described in this chapter?
2. What is the prophet to tell the King (verses 2-5)?
3. Does Jeremiah communicate the message?
4. With verse 8, another subject is introduced: the "proclamation of dror" (vide: the shmitah and jubilee
years). What is Tzidkiyahu's action?
5. Why is the "proclamation" a farce (verse 11)?
6. And, as a direct consequence, what will become of the slave holders? What will be their "dror"?
7. What is meant by the "calf cut in two" (verse 18)? What was the import of the act?
8. Does this chapter end on a note of optimism?
9. Essentially, is the transgression which is described idolatry - in some mode?
Chapter 35
1. Who are the Rekhavim?
2. What does Jeremiah ask them to do (verse 5)?
3. Why do they refuse?
4. What is their life style?
5. The purpose of the vignette regarding this "clan" is set forth in verse 14. What is it?
6. Obedience, then, will result in what (verse 19)?
7. And, disobedience?!
13 de 18 11/08/2008 07:21 a.m.

Chapter 36
1. Is the current text of the book of Jeremiah (necessarily) that which is described in verse 2?
2. What is the purpose of the composition - historical or hortatorical (verse 3)?
3. How is the recording undertaken by the prophet -- writing or dictating?
4. What might (does) this indicate regarding the current text?
5. Who is Barukh (verse 4) - and is the writing what "Jeremiah said" or what "God said"?
6. Why cannot Jeremiah himself read the text in "God's house"?
7. When is Barukh to read the text (verse 6)? And to whom - the people and/or the leadership?
8. What purpose was in mind for the "fast day" described in verse 9?
9. What is the response of "the leadership" (verses 14-17)?
10. Does the scroll reach the King (verses 19-21)?
11. Why the detail in verse 22?
12. What becomes of the scroll?
13. What precaution has been taken by Jeremiah and Barukh (verses 19 and 20)?
14. Is the recording, then, destroyed (verse 28)?
15. Would verse 32 seem to indicate that with chapter 36 the Jeremiah prophesy is concluded?
Chapter 37
1. Why do the Babylonians lift the siege of Jerusalem (verse 5)?
2. What is Jeremiah's reaction (verses 8-9)?
3. Is the destruction of Jerusalem inevitable (verse 10?)
4. Jeremiah "relocates" in Binyamin territory (verses 11-12)? Why?
5. Does the prophet's condition improve in the new location (verses 13-16)?
6. Is Jeremiah's imprisonment of short duration?
7. What is the substance of the dialogue between the prophet and the king?
8. What does Jeremiah ask of the king - and what does this indicate as to the tensions between those
advocating opposition to Babylonia and those calling for survival?
9. What does the phrase (verse 21) "until all the food was gone" explicate?
Chapter 38
1. What reason do those who wish Jeremiah killed argue before the king (verse 4)?
2. And how does the king respond?
3. Is Jeremiah, then, doomed (verse 6)?
4. What is a "Kushi" and what role is he given in this narrative (verses 7-10)?
5. Does the king appear "consistent"?
6. Why the advice given by the Kushi to Jeremiah in verse 12?
7. Has Jeremiah decided to prophesy no more (verses 14-15)?
8. Does Jeremiah rely on the (vacillating) king's oath or resume his mandate, oath to the contrary
notwithstanding?
9. What does Jeremiah urge on the king?
10. And what does the king fear?
11. As recorded in verse 28, what course will the king have taken - and with what result?
Chapter 39
14 de 18 11/08/2008 07:21 a.m.

1. According to verses 1-2, how long was Jerusalem sieged?

2. What is the action of the leadership following the breach of the walls?
3. And what becomes of Tzidkiyahu? Is the prophetic prediction realized?
4. Were any Jews permitted to remain in Judea (verse 10)?
5. What is the lot of Jeremiah (verses 11-14)?
6. Who, now, is the conduit of Jeremiah's message to the residual leadership - and why this selection
(verse 16)?
7. Who, now, is the political "leader" of what is left in Judea?
Chapter 40
1. Would the Babylonian aristocracy - as here narrated - appear to be familiar with the content of
Jeremiah's teaching?
2. What options do the conquerors give to the prophet?
3. What is Jeremiah's choice?
4. Is Gedaliah prepared to accept Babylonian hegemony for whatever and whomsoever is left in Judea
(verse 9)?
5. Would verse 11 indicate that the dispersion of the Jews was (already) widespread?
6. Would verses 13-16 indicate that Gedaliah's position was "shaky"?
Chapter 41
1. Judging by the listing of names in this and other chapters of the volume, would it appear that
"someone" had kept careful records?
2. What does the phrase "from royal stock" convey (verse 1)?
3. Why is Gedaliah assassinated? Does the text specify?
4. What ensues following the killing - and what does the act imply as to Babylonian reaction (verse 18)?
5. How is Gedaliah's murder reflected in the Jewish calendar to the present?
Chapter 42
1. To whom does the remnant of the remnant turn?
2. Is Jeremiah prepared to "cooperate"?
3. Why the delay in "the message" reaching Jeremiah (verse 7)?
4. Does Jeremiah urge remaining on the land or migration to Egypt?
5. What is "Sh'eyrit Yehudah" (verse 15)?
6. What will become of those who choose to flee to Egypt (verses 16-22)?
7. Is the message consistent with the earlier prophecies as to the "ultimate outcome" if one is but patient?
Chapter 43
1. Continuing the previous chapter, what is the response to Jeremiah?
2. Who is blamed for influencing Jeremiah to "lie"?
3. And, in fleeing to Egypt, what becomes of Jeremiah and Barukh?
4. Verse 8 affirms the Jewish principle that God is not "geographically positioned". How?
5. Jeremiah's prophecy is that the conflict between Babylonia and Egypt will be resolved in what manner
(verses 10 - 13)?
6. What is "the house of the sun" and what does the plural "the houses of Egypt's gods" indicate?
15 de 18 11/08/2008 07:21 a.m.

7. This prophecy, then, is that the flight would result in escape or destruction?
Chapter 44
1. The opening verses summarize what has happened - basically a refusal to "listen" - to whom?
2. Now, the latest transgression is the refusal to do what?
3. Is idol worship being practiced by the Jewish group in Egypt?
4. What, then, is to become of the Jews in Egypt (verse 12)?
5. What is the response to Jeremiah?
6. According to the "argument" in verses 17-18, idol worship brought peace and plenty. When did the
troubles ensue?
7. Jeremiah (verse 23) clearly indicates that inefficacious "worship" is unaccompanied by what?
8. The proof, as set forth in verses 29 and 30, is what?
9. Historically, did the events involving Egypt and Babylonia unfold as Jeremiah anticipates?
Chapter 45
1. Does verse 1 continue the time sequence of the previous three chapters or is it positioned in an earlier
time?
2. Who continues in the role of amanuensis?
3. Is the charge to Yeho'yakim consistent with the earlier prophecies to this ruler?
4. Why might this (brief) chapter be positioned at this point in the text?
Chapter 46
1. To whom is the prophecy in this chapter addressed?
2. Which Pharaoh is specifically designated in verse 2?
3. What had become of the Egyptian expedition against Babylonia?
4. What was the "real reason" for the Egyptian defeat (verse 10)?
5. What is predicted as the result of the Babylonian "counter attack"?
6. But, as to Jacob (verse 27), what is its destiny without a time element projected?
Chapter 47
1. Timewise, is this chapter placed before or after the flight to Egypt following the killing of Gedaliah?
2. What are "the waters flooding from the North" (verse 2)?
3. What is to become of the Philistines (verse 4)?
4. What is "God's sword" (verse 6)?
Chapter 48
1. What is Moab's destiny?
2. The "Pride of Moab in Heshbon" refers to what?
3. Shall any Moabite city be spared (verse 8)?
4. In verse 13, what action common to Moab and Israel is condemned?
5. Why is Bet El denounced (verse 13)?
6. What word appears in verse 17 which Jeremiah employs for his mourning scroll?
7. Would verses 20 et seq. indicate a firm familiarity with Moab's "geography"?
16 de 18 11/08/2008 07:21 a.m.

8. In verse 35, what in particular will be eradicated in Moab?

9. What forms of lamentation are described in verse 37?
10. In verse 42, what is the sense of "raised himself above God"?
11. Does verse 45 (seem to) echo part of Balaam's words in Torah text?
12. And yet, as with Israel, is there some (long range) hope (verse 47)?
Chapter 49
1. Why no specific statement such as "A prophecy regarding" ora similar introduction (see 46:1)?
2. Who will inherit what remains of Amon?
3. But - as with Moab - what ultimate destiny (verse 6)?
4. With verse 7, the text turns to…?
5. Why is Esau mentioned; cognomen for…?
6. Does the phrasing of verse 16 indicate the native of the Edomite country?
7. What destruction awaits Edorn - in Torah terms (verse 18)?
8. In verse 22, the eagle symbol is employed destructively. How is it presented in Torah text for the
departure of the Israelites from Egypt?
9. In verse 23, the text turns to?
10. And in verse 28?
11. In all instances, who is the "Divine instrument" for this destruction?
12. Other countries have been dealt with, but the seeming introduction in verse 34 is for what possible
purpose?
13. And in each instance (with but few exceptions), what will become of the nations destroyed?
Chapter 50
1. As to "God's instrument", Babylonia, what is to become of it?
2. And, when Babylonia is conquered, what is to ensue for the Jewish exiles resident therein?
3. How does Jeremiah "apologize" (explain) the malfeasance of the people (verse 6)?
4. Verse 15 sets down a principle of "just sequence". What is it?
5. Do transgressions "disappear" or are they (in time) forgiven - for some (verse 20)?
6. If Babylonia is God's instrument, what is the thrust of the judgment (rendered "vengeance" in most
translations) in verse 28?
7. Who will free the exiles of Judea to return (verses 34-35)?
8. Which nation is to destroy Babylonia (verse 41)?
Chapter 51
1. Is there any indication as to when (or where) this chapter was composed?
2. What is the prediction for Babylonia and is Nebuchadnezzar mentioned?
3. Have the exiles been treated well in Babylonia (verse 5) – or is the "asham" of some other nature?
4. What is meant by the phrase "Babylonia is a gold cup in God's hand" (verse 7)?
5. Does verse 11 identify the destroyers of Babylonia?
6. What comparison is made between the belief patterns of the "nations" and the Jews in verses 15-19?
7. In verse 24, Babylonia is specifically excoriated for what it did in and to Zion, but was it not "God's
instrument"?
8. Did "the instrument" appreciate its role or did it glory in the destructive action itself? (And, note verse
47.)
9. In verse 57, is any hope predicted for Babylonia - as (for example) for Edom, for Moab?
17 de 18 11/08/2008 07:21 a.m.

10. Verse 59 indicates that the predicted fall of Babylonia was shared with Tzidkiyahu - in what fashion?
Chapter 52
1. The first verse identifies a "Yirmiyahu" - is this the prophet?
2. Is there any additional detail on Tzidkiyahu, Babylonia, etc., in the introductory passages?
3. Or is this an epilogue - as the concluding chapter of the book?
4. What is the "tenth day of the fifth month" (verse 12)?
5. What became of the Temple (and king's palace) treasures?
6. What does the phrase (verse 24) "kohen harosh" designate?
7. The phrase "am haaretz" (verse 25) has what political connotation?
8. How does the volume end? Is Yeho'yakhin returned to Jerusalem? (Compare: Kings II, 25: 27-30.)
What has become of Jeremiah?
9. Does the reader detect any glimmer of hope in this chapter for the future?
10. Was this the concluding chapter of Jeremiah's message or an added synopsis?
18 de 18 11/08/2008 07:21 a.m.

http://www.uscj.org/cgi-bin/print.pl?Ezekiel6470.html
Perek Yomi - Ezekiel

The Prophet Ezekiel (Yehezkel in Hebrew) is probably the most fascinating and, at the same time, the most
enigmatic of the major Prophets. An objective modern analyst might very well question the Prophet's mental
health, for he is noted for extraordinary (perhaps surrealistic) visions and strange behavior. Biblical prophecy,
however, assumes different forms, as every student of the subject will doubtless agree, and its primary
purpose is not to be an object of psychoanalytic speculation, no matter how tempting that prospect may be.
The importance and timelessness of prophecy are in the message - the admonitions, the deep faith in God and
His Torah, and the ultimate hope for a better society. All of these concepts, and others, find their voice in the
utterances of Ezekiel. Like his contemporary, Jeremiah, Ezekiel was a kohen, a member of a priestly clan;
unlike Jeremiah he appears to have been much more deeply immersed in the priesthood, for a number of
chapters of his book are devoted to the restoration of the Temple and the sacrificial cult which he describes in
considerable detail. Where he runs into trouble, so to speak, is in his references to rules and procedures which
are at variance with those set down in Leviticus. The Rabbis were hard-pressed to reconcile these differences.
Because of his priestly status, Ezekiel could be counted among the captives taken by the Babylonian forces
during the exile of the political leaders and aristocracy in the year 597 B.C.E. The destruction of Jerusalem
and the exile of the general populace occurred eleven years later. It is possible, also, that Ezekiel arrived in
Babylonia a few years after the first captivity according to the notation at the beginning of Chapter One
which scholars have determined to indicate the year 592. It is thus evident that Ezekiel's pronouncements
emanated from the Babylonian Exile and, for the most part, were directed at his countrymen who were in
exile with him.
There are many elements in the Book of Ezekiel which stand out prominently: The Prophet's vision of the
chariot in which he is called to prophecy and which gave rise in a later century to a school of Jewish
mysticism; his rejection of the negativism and the sense of hopelessness prevalent among his contemporaries;
his denial of transgenerational culpability for wrongdoing and his emphasis on each individual's accountability
for his/her own transgressions; his powerful vision of the valley of dry bones signaling the spiritual
resurrection of the Jewish people and the restoration of their homeland. (The last phenomenon has a
resonance for our time.) Ezekiel's universalistic outlook is also highly significant, for he directs some of his
admonitions at Israel's neighbors, warning them that they will share the same fate as Judah at the hands of
Babylonia.
There is no question that Ezekiel was a man of strong conviction, totally obedient to God, who went to great
and unconventional lengths to convey God's messages. The name Yehezkel means "God will strengthen", a
highly symbolic name in view of the circumstances of the people to whom Ezekiel preached.
Chapter 1
1. The reference to month and year in verse 1 has to do with the age of the prophet -- or with the
chronology of the exile community?
2. What is meant by "I am in the midst of the exiled group"? Is this meant, physically, or to indicate that
Ezekiel is one of the exiles?
3. How does verse 2 relate to the timing in verse 1?
4. Why is Yo'yakhin addressed as "the king"?
5. Verse 1 is cast in the first person; verse 3 is cast in the third person. Why the change?
6. Or, are there two introductions to this chapter?
1 de 20 11/08/2008 07:20 a.m.

7. What is the difference in theological terms between verse 1 and verse 3? The first indicates "I saw
visions of God" and the third indicates "and the hand of God was upon him." In essence, is there any
difference of intent in these two descriptions?
8. Does verse 4 continue in the third person or in the first?
9. What is it that Ezekiel sees approaching from the North?
10. If the creatures in verse 5 have the appearance of a human being, what is the meaning of the word
"ha'yot"? Does this mean "creature" or does it mean "ha'yah" (wild animal -- as it is understood in the
contemporary sense)?
11. Does the text indicate where Ezekiel is at this time (save for the fact that he is in Chaldean land on the
river Kvar) in terms of in a dwelling, outside of a dwelling; at night, in the morning; how he is dressed,
and the like? Or are all these things, essentially, inconsequential where the vision is concerned?
12. In the description of the creatures (verses 6 through 10), there is a specification of their faces. Is there
any commonality to the four described? (i.e.: Are any of these four "weak"; are they all "strong"; do
they all, in the natural world, have a "ruling role" or a subsidiary role?)
13. What is the mode of locomotion which Ezekiel detects in these creatures (verse 12)?
14. In addition to the creatures, what other image does the prophet detect (verses 15 and 16)?
15. How do the wheels and the creatures operate in concert (verse 19)?
16. Above the description of the creatures and the wheels, what obtains?
17. Why does verse 22 refer to ice as "terrifying"?
18. In a number of the passages (22 through 26) appears the word "rakiah"? What does the word mean?
19. Over and above the creatures, the wheels, the detailed description of the wings of the creatures, and the
like -- above the "divider" there is a chair, and what is seated on the chair?
20. How is the "seated entity" described in verse 27; and what is the essential distinction between the upper
frame and the lower?
21. What does the prophet conclude he is seeing in the vision of the chair and its Occupant?
22. Does the chapter end with a "conclusion" or appear as an introduction to what will follow?
Chapter 2
1. Who is speaking in the first verse, and why is the prophet instructed to "stand on his feet"; was he not?
2. What is the "spirit" which entered the prophet when he was spoken to? Does verse 2 indicate who was
speaking? And at the end of that verse, whom does the prophet hear speaking to him?
3. Usually the preposition "eyt" is followed by a subject or object. In the Hebrew of verse 2, is that so?
And why is it of significance that there is neither?
4. Do we, then, know from the text who is speaking to the prophet? Is the assumption that it is God a
correct assumption?
5. What is the description given of the Jews in verse 3? Do they warrant this description historically or to
the very day that the prophet hears "the voice"?
6. Would the end of verse 4 convince that the speaker is God?
7. Why are the last two words in verse 4 usually read as "Adonai Elohim"?
8. How does verse 5 affirm the role of Ezekiel?
9. In spite of the nature of the Israelites (as described in verse 6), what is to be the attitude of the prophet?
10. In verse 9, the vision of the prophet continues and he is handed a Scroll. What is the assumption as to
its source?
11. Once again in verse 10, an action takes place before the prophet. Is the actor identified?
12. What is the content of the Scroll?
Chapter 3
1. Again, who is speaking to the prophet -- as stated? What is the assumption as to the speaker?
2 de 20 11/08/2008 07:20 a.m.

2. The Scroll is "consumed." Is this poetic or literal?

3. In verse 3, there is reference to the prophet's viscera being filled by this Scroll. What is the actual
meaning and why does the Scroll appear to be as sweet as honey?
4. While rebellious, nevertheless the Israelites are looked upon as an intelligent or somewhat dull folk?
5. But, nevertheless (verse 7), intelligent or otherwise, will the Israelites listen to Ezekiel?
6. In order to confront this stiff-foreheaded people (verse 7), what is provided the prophet (verse 8)?
7. In verse 9, the prophet is again urged not to --?
8. Whether or not the group will listen to the prophet, what is his responsibility (verse 11)?
9. Is verse 12 to be understood literally?
10. Does any part of verse 12 resound in the current tefillah liturgy?
11. To what do the wings refer (verse 13) -- in the earlier text of the volume?
12. What might the meaning be of the phrase "God's hand was strong upon me" (verse 14)?
13. What is one of the centers of the exile as related in verse 15?
14. And, after seven days, what is God's word to the prophet (for in verse 16 the speaker is identified)?
15. Has the prophet delayed too long in speaking to the people (verse 18)?
16. And, in verses 19 through 21, what is the result in terms of the responsibility of the prophet which, by
virtue of his delay, he has not fulfilled?
17. Since the prophet has not spoken in the Tel Aviv, where is he brought now?
18. What does the prophet see (verse 23) in the valley?
19. And, in verse 24 what experience is repeated that has been narrated earlier in the text?
20. Does verse 27 indicate that there is hope for the exiles to listen to the prophet: some? none?
Irrespective, does this free the prophet from his charge?
Chapter 4
1. Who is the "mortal" (ben adam) in verse 1?
2. What is the symbolism of the action in verses 2 and 3?
3. Left designates north and, if so, how would verse 4 be pertinent to Israel in geographic terms?
4. What is the significance of the prophet "bearing the punishment of the House of Israel?"
5. In verse 6, the right side represents the south (Judea). Would there be some reason why the number of
days is fewer than for the House of Israel?
6. How do verses 8 through 12 lead into verse 13?
7. In the final analysis (verse 13), what is the source of the exile?
8. What does Ezekiel find objectionable in all the instructions given to him -- and why (verse 14)?
9. Is there a response to Ezekiel's plaint?
10. What would this exchange indicate as to the dietary regulations which obtained at the time?
11. Would verse 16 indicate that these passages refer to the period before 586 B.C.E. or subsequent
thereto?
12. In verse 17, reference is made to "transgression" (or "iniquity"). To what does this refer?
Chapter 5
1. What is the symbolism of verses 1 through 5?
2. The city to which reference is made -- is it an actual city or is it the image of a city which Ezekiel has
been instructed to construct in chapter 4?
3. In verse 6, the reason for the "punishment" of Jerusalem is set forth. What is that reason?
4. Will the punishment of Israel be precedented or unique (verse 9)?
5. Is the description in verse 10 to be taken literally (vide: the Scroll of Lamentations)?
6. According to verse 11, would the transgression cited be in the area of the social or in terms of
worship/observance in the Temple?
3 de 20 11/08/2008 07:20 a.m.

7. What interpretation might be given to the anthropomorphic references in verse 13? Do they have any
precedent in the Five Books?
8. Is there any softening in the punishment, either in time, in place, or in measure?
Chapter 6
1. To whom is the prophecy in this chapter addressed?
2. The possessive is used in verse 4 for altars, incense stands, and other execrable objects. Are they
actually possessions of the hills and the valleys?
3. Is the denunciation in these verses (including 5, 6 and 7) for interpersonal/social transgression or
violations of worship patterns (or both)?
4. In verse 9, what is the prediction for the remnant which will not be destroyed?
5. In verse 10, how is the destruction considered "educational" or, in the final analysis, to have a "positive
result"?
6. But, in verses 11 through 14, is this "hopeful note" accentuated or is there a return to punishment
without relief?
7. And, in verse 14, is the destruction to be visited on the people alone or on the land as well?
Chapter 7
1. The judgment which is to be forthcoming is the result of what action on the part of those to be judged
(verse 3)?
2. Do verses 4 through 7 indicate any relief, however minimal?
3. Verses 8 and 9 would seem to repeat those immediately preceding. Would this be for emphasis or is
there any additional message set forth?
4. In verse 12, reference is made to seller and buyer. Is this a "merism" -- that is, to include everyone (and
see verse 13)?
5. According to the closing refrain in verse 13, will anyone be spared?
6. In verse 14, although the shofar is sounded, is there any response?
7. In verse 16, reference is made to "moaning doves." What is the anticipated destiny in this symbol?
8. Do verses 17 and 18 indicate any "positive expectation" for those who have (temporarily) escaped the
destruction?
9. Would verse 19 indicate that the lot of the wealthy (or, indeed, of those having any possessions) will be
different from those who are impoverished?
10. In verse 20, what does the term "nidah" represent?
11. What echo, in verse 22, does the phrase "I will turn my face from them" call to mind?
12. Would verse 23 appear to refer to worship transgressions or to social inequities?
13. In verse 24, why is the reference to "the worst of the nations shall inherit their property"?
14. According to verse 26, will any of the leaders be in a position to offer information, solace or direction?
15. And, in verse 26, who would normally be regarded as the teachers and who as the givers of advice?
16. Verse 27 concludes with the refrain "and they shall know that I am Adonai." What type of "knowledge"
does this represent?
Chapter 8
1. Does the reader (today) know what is meant by the sixth year or the sixth month -- as, evidently, did
the auditors in his own time?
2. Why would the elders of Judah be sitting before Ezekiel?
3. Is the phrase "the hand of God fell upon me" to be understood literally or poetically?
4 de 20 11/08/2008 07:20 a.m.

4. In verse 2, reference is to "a figure." What might this figure represent?

5. In verse 3 appears the term "tzitzit." In this context, what does it mean?
6. Where is the prophet transported (verse 3)?
7. What might be meant by the phrase that "I was brought to Jerusalem in visions of God"? Does this
mean that it was through God that there was a vision of Jerusalem or does it have some other meaning?
8. What might be meant by the phrase (verse 3) "the infuriating (or angering) image"?
9. And, in verse 4, what does the prophet see and to what does he compare it?
10. In verse 5, would the text mean that the "angering/infuriating image" was approaching?
11. Who is it that is speaking to the prophet in the sixth verse and what does It say of the practices of the
Jerusalem residents?
12. In verse 7, to what "courtyard" does this passage refer?
13. According to verse 10, what does the prophet see in the Temple and how does what he sees violate one
of the Ten Commandments?
14. Does the number "70" in verse 11 have a particular reference to Jewish leadership?
15. What is the purpose of the "censer" which the "worshipers" are holding (verse 11)?
16. In verse 14, what is meant by the phrase that "the women are crying over Tammuz"?
17. The prior passages have dealt with the worship of images. To what type of "false worship" does verse
16 make reference?
18. In verse 17, would the reference to "thrusting the branch into their nostrils" relate to some form of idol
worship?
19. Finally, in verse 18, should those who have done what has been described finally call out to Adonai,
what will be the response?
Chapter 9
1. Would verse 1 indicate that this chapter continues the prophecy of the chapter preceding?
2. According to the second verse, where is this "event" (vision) taking place (judging by the reference to
the copper or bronze altar)?
3. In his vision, where does the prophet see the "presence of God"?
4. Reference is made in verse 3 to the "man garbedin linen." Where does this reference appear in the Yom
Kippur liturgy (in one of the closing portions of Musaf)?
5. How are the transgressors to be "marked" (verse 4)?
6. And, having been so marked, what is the function of the "other six"?
7. Verse 6 indicates who is to be killed. Is anyone exempt from this fate?
8. Who are the first to be "punished" -- and, presumably, for what reason?
9. In verse 8, what is the prophet's plaint to God?
10. What is the response forthcoming from Divinity as the prophet "hears it" (verses 9 and 10)?
11. In verse 11, the "man dressed in linen" states "I have done as You instructed me." What is meant by
this observation?
Chapter 10
1. In verse 1 reference is made to the "cherubim." Where would they be?
2. In verse 1, as well, there is the phrase "kemareh" which could be translated "an appearance
resembling." Why does the prophet use this particular phrase rather than something more definite such
as "an appearance"?
3. In verse 2, reference is made to "the wheelwork, under that cherub." To what wheelwork is reference
made in an earlier portion of Ezekiel?
4. What is the "man wearing the linen" to do with the coals?
5. Why would a "cloud have filled the courtyard" (verse 3)? What was not to be seen?
5 de 20 11/08/2008 07:20 a.m.

6. In verse 4, reference is made to the "glory of God" (or the Presence of the Lord) and to a cloud as well.
Would this have any precedent in the Five Books?
7. And, in verse 4, what might be meant by "the radiance of God's glory"?
8. In verse 5, reference is made to the sound of the wings of the cherubs. Would this, then, accentuate
that the vision which the prophet is seeing is the one which he had seen previously of the "Chariot"?
9. At the end of verse 5, reference is made to "like the voice of El Shadai as It speaks." When would the
prophet have heard that voice and why is the descriptive of God, in this instance, not the usual phrase
that the prophet employs?
10. Would there be some purpose in describing the giving of the "fire" to the "man wearing the linens" by a
cherub?
11. Does verse 9 serve as an expansion of the original vision of the Chariot or does it add thereto -- and
likewise with verses 10 and 11?
12. Or do these verses simply repeat what has been set forth in the earlier vision?
13. In verse 15, does the prophet specifically indicate that what he is seeing now is identical with that
which he saw before -- and does the description in verses 16 and 17 so confirm?
14. Based upon verses 18 and 19, would the prophet indicate that Divinity is "moving" by way of the
Chariot (these events, in the vision, taking place in Jerusalem)?
15. In verse 22, what does the prophet affirm as to the vision of the cherubim, their nature, their
appearance, and the original vision on the river Kvar?
Chapter 11
1. Does the first verse indicate that the prophet is continuing his "visionary experience"?
2. What is to be said to the officers and those who are with them (verses 4, 5, 6)?
3. What is to be the destiny of these individuals?
4. Once again (verse 12), what is the cited transgression of this group?
5. As the prophecy is proceeding (verse 13), what transpires with one of the officers?
6. Why does the prophet express dismay? What is his fear?
7. Although the Israelites are scattered, what is the unifying element as reflected in the phrase "mikdash
me'at"?
8. Eventually (verse 17), what is the destiny of Israel?
9. What is the "new spirit" mentioned in verse 19?
10. Do the passages in verses 17 through 21, then, offer hope for the future of Israel?
11. In his vision, what does the prophet note as to the "glory of God"?
12. And, following this vision and the departure of the Glory from the Temple site, what becomes of
Ezekiel?
13. Having left Eretz Yisrael, what leaves the prophet?
14. Having returned to the exile, what does Ezekiel "do" with that which he "saw" while in Jerusalem?
Chapter 12
1. The first verse refers to Divinity. Is the nomenclature somewhat different from that which is
customarily used by the prophet and, if so, how?
2. Reference is made to "the rebellious." What is the nature of the rebellion?
3. Ezekiel is instructed to a certain pattern of action -- to what end (verse 6)?
4. What is the destiny of the remaining group in Jerusalem that was not taken into exile (verses 9-13)?
5. What is to become of the population in Jerusalem -- other than the leadership (verse 14)?
6. If there is to be a remnant left in Jerusalem, for what purpose?
7. Other than Jerusalem, what is to become of the cities and the land of Judea and Israel (verses 17-20)?
8. Would the passages 21-25 indicate that some form of prophecy (other than that of Ezekiel) still
6 de 20 11/08/2008 07:20 a.m.

obtained both in Jerusalem and in the exile?

9. And, as to the prophecy of Ezekiel, how do the listeners rationalize his admonitions and what is the
"final word" of God stated by the prophet (verse 25)?
Chapter 13
1. What is the "opinion" expressed of the "other prophets" (verse 3)?
2. Indeed, what constitutes the prophecy of this group (other than Ezekiel) -- as stated in verse 6?
3. According to verse 7, what false imprimatur do these prophets give to their statements?
4. Verses 9 and 10 indicate the destiny of these prophets. What is it?
5. What classic phrase appears in verse 10 which has come down through the generations?
6. How is the symbol of the wall utilized to express the outcome with the false prophets?
7. In verse 17, theprophet is instructed to turn to the women of the exile. What is his message?
8. Of what does he accuse them (verse 18)?
9. What is to become of the activity pattern of the women (verse 20)?
10. Based on verses 22 and 23, is the prophet dealing with all of the women or rather with those engaged in
a particular pattern of action as specified, particularly, in verses 22 and 23?
Chapter 14
1. Elders of Israel come to Ezekiel; for what purpose?
2. What is the message that is to be given to them according to verses 2 and 3?
3. Is there any sympathy in the message that is to be delivered?
4. What is to become (verses 6, 7 and 8) of those whose practices are contrary to the mitzvah pattern and
yet come to "ask of the prophet"?
5. And, what is to become of the prophet who may be seduced by those who come to him in this fashion
(verse 9)?
6. In verse 11, does the Hebrew word "Eheyeh" represent a verb construct or a proper name (vide: Moses
and the Burning Bush vignette)?
7. Verse 14 lists three who would escape the destruction of the land -- Daniel, Job, and Noah. What do
these three have in common? What is their "tzedakah"?
8. The text continues with reference to "these three men." Will they be able to save any other than their
own selves (verse 20)?
9. What are the four major punitive measures as set forth in verse 21?
10. What is the purpose of the punitive actions, the destruction (verse 23)?
11. At any point in this chapter, does the text indicate why the three Tzadikim are Daniel, Job, and Noah?
12. Would the text indicate, then, that both Daniel and Job (either as personalities or as texts) were known
to the prophet Ezekiel?
13. Would there be some reason why such as Moses, Joshua, Samuel would not be listed?
Chapter XV
1. Why is the vine selected as the symbol in verse 2?
2. And, in verse 5, what is the comparison between the vine as "whole" and as a burnt fragment?
3. What, then, is to become of the dwellers of Jerusalem (verse 6)?
4. Does this (brief) chapter offer any solace or continue the condemnatory approach?
Chapter 16
7 de 20 11/08/2008 07:20 a.m.

1. How does the ancestry as set forth in verse 3 constitute a most pejorative description of the origins of
the Jerusalemites?
2. Verse 4 describes the nature of the "birth." How was it unusual?
3. Who is it that passed over the infant that was cast in the field and saw it "rolling in its blood"?
4. Although verse 6 clearly deals with the Jewish people compared to a female, where in contemporary
liturgy does the second part of this sentence appear (and addressed to the male)?
5. From verse 7, the protective power of Divinity is noted and a passage appears which is in the text of
what volume used for a home ceremony?
6. In verse 8, reference is made to the "maturing" of Israel and to the oath and covenant. What might this
reference be to the history of Israel?
7. Continuing the reference to Israel as a growing woman what do verses 9 and 10 indicate as to the
"care" within the context of that particular framework?
8. What is an "Edi" and how does it deal with "the Divine witness"?
9. As a result of the care lavished on Israel, what is its reputation among the peoples (verse 14) and what
is the cause of this reputation?
10. But, as a result of all this care, what has been the action of Israel (verses 15 through 18)?
11. With all of the blessings that had been showered on "her" (Israel), what was done with this largesse
12. And, as a result (verse 23), what has become of Israel?
13. What are the "high places" (in the worship sense) to which reference is made in verses 24 and 25?
14. The constant reference to promiscuous/prostitutional conduct actually has reference to what?
15. According to verses 27 through 30, has mild admonition in any way deterred Israel from its non- or
anti-mitzvah direction?
16. Would verses 32 and 33 indicate that the idolatrous practices were limited or were multiple?
17. Finally then, verses 35-37, following the description, refer to Israel as a whore and then posit what as
the result?
18. Reference is made to "your nakedness." In political terms, what is the reference in verses 36 and 37 as
to the State of Israel?
19. What is the judgment of the adulteress and of the murderess?
20. Verses 39 through 41 deal with the denouement once again (in political terms). What is it?
21. Would verse 42, however, hold forth some hope?
22. In verses 43 through 52, Judea is compared to a "member of a family" with the phrase "like mother like
daughter." With what "relatives" is she identified? Why, in particular, is Sodom considered her "sister"?
23. But, when all is said and done (verse 51), were these "relatives" more or less sinful than Judea?
24. As a matter-of-fact, what will become of these "relatives" (verse 53)?
25. Verse 59 indicates that the punishment is inevitable, but is it forever (verse 60)?
26. Why, then, in spite of the vile action described will Judea, finally, be dealt with more kindly?
27. But, while "good things" will ensue what will always be remembered (verse 63)?
28. In sum, is forgiveness assured in spite of all that is recounted in this chapter?
29. And, is that forgiveness "complete" or in any fashion "modified"?
Chapter 17
1. Who is "the great eagle" in the "riddle" set forth by the prophet? (See verse 11 ff.)
2. Is the description of "the great eagle" critical or "positive"?
3. Does the prophet, then, seem to favor the action of Babylonia?
4. In verse 7, reference is made to "another great eagle." To which country does this refer (see verse 15)?
5. In verse 12 the prophet specifically sets forth his "political views." What are they?
6. According to verses 15 and 16, will the attempted rebellion and soliciting the support of Egypt have a
positive or a negative outcome?
8 de 20 11/08/2008 07:20 a.m.

7. And, according to verse 16, what is to become of the exiled king?

8. However, according to verse 19, is the covenant which has been broken basically the political
understanding or violating the mitzvah pattern?
9. In verses 22 through 24, the text returns to the allegory. Is this a positive prediction for the future of
Judea?
Chapter 18
1. Where does the proverb to which reference is made in verse 2 actually appear in the Tanakh?
2. What is meant by the phrase, in terms of the transfer of punishment for transgression?
3. Do the third and fourth verses affirm or totally reject this proverb?
4. In verse 5 begins the description of a righteous individual. What is the key element of the "good man"?
5. In verse 6, reference is made to "eating on the mountains." Does this have any relationship to idolatry
and high places?
6. In verse 6, further, what are the transgressions to be avoided in terms of family life?
7. And in verse 7, what economic "measures" are to be avoided and, more positively, what is to be done
for the unfortunate?
8. Overall, as stated in verse 9, are the preceding verses an indication ofthe laws and rules which define
the righteous person?
9. And, what is the conclusion as to the lot of such an individual?
10. Verses 10 through 13 compare the father with the son. The intent of this description is to affirm the
assertion that each is judged in his own right (that is, father and son) or that there is some type of
connection between the two? Put otherwise: can the virtue of the father protect a transgressional son?
11. Verses 14 through 19, then, deal with the grandson whose life is lived in accordance with his
grandfather and not with his father. How is the grandson judged?
12. Verse 19 summarizes the principle which the prophet wishes to enunciate. What is that principle in
terms of transgression and good action re: the relationship of one generation to the other?
13. And, if the passages to this point have not been clear -- how does verse 20, without question, state the
principle which the prophet wishes to enunciate?
14. Does this principle, then, take issue with earlier texts?
15. However, according to verses 21 and 22, is transgression inevitably to lead to punishment -- or is there
a "way out"?
16. In what liturgical source does verse 23 appear?
17. In verse 24, the contrary is then described. Does righteousness "forever" protect the righteous if the
action pattern of the individual changes?
18. Based upon verses 25, 26 and 27, what were the opinions current at the prophet's time with which he is
taking sharp issue?
19. In the summation (verses 29 through 31), a number of principles appear as to who is to be punished,
who is not to be punished, the relationship between generations, and the measures which can be taken
to avoid punishment as well as the pitfalls which can be encountered on the part of the righteous. What
are these conclusions?
20. When would a passage of this kind be most appropriate for reading in the course of the Jewish year?
Chapter 19
1. The dirge compares Israel to what powerful animals in the natural world?
2. In verse 9, reference is made to "being carried off to the king of Babylon." To whom does this refer?
3. Does this "dirge" appear to be consistent with the earlier prophecies of Ezekiel regarding Judea,
Babylonia, and Egypt?
4. How is Israel described in verses 10 and 11 at the time of its glory?
9 de 20 11/08/2008 07:20 a.m.

5. And what has become of the "vine" as described in verses 12 and 13?
6. Why does the prophet describe these passages (verse 14) as "a familiar dirge"?
Chapter 20
1. In verse 1, reference is made to calendar. Is this the "seventh year" of the exile?
2. Does the prophet seek to be responsive to the "elders of Israel" who have come to inquire of him?
3. Would the reference in verse 4 to the "deeds of their fathers" appear to be consistent with the position
taken by the prophet in chapter 18?
4. Where would the phrase "a land flowing with milk and honey" have been encountered in earlier biblical
texts?
5. According to verses 7 and 8, did the generation of the "exodus" loyally follow the teachings of the
Lord?
6. As a matter of fact, according to verses 8 and 9, what was the original intent for those who were
enslaved in Egypt?
7. But, why was that intent not acted upon (verse 9)?
8. And, according to verse 13, did the rebelliousness of the exodus generation cease following Sinai or did
it continue in the wilderness?
9. Once again, why was the exodus generation, then, not decimated in that wilderness (verse 15, 16 and
17)?
10. Which of the mitzvot, in particular, is stressed in verse 20?
11. Did the post-exodus generation conduct itself with greater loyalty than their ancestors?
12. And, if not, what was the decision of Divinity as to their future (verses 21 and 22)?
13. Accordingly, as in verse 27, the ancestors of those who came to consult Ezekiel were uniformly -- ?
14. The major transgression cited in verses 28 and 29 had to do with what type of action?
15. Verse 30 indicates that, should the current generation emulate its ancestors, what would be its future?
16. In verses 33 through 38, what is to become of the generation which would not change the pattern which
it had "inherited"?
17. What is the symbolism of "passing under the shepherd's staff" (as in the Netaneh Tokef of the High
Holy Day liturgy)?
18. In verse 39, there is an affirmation of monotheism. How is it stated?
19. And, if the monotheistic mode is adhered to, what will be the consequent action of the Kadosh Barukh
Hu (verses 40 and 41)?
20. But, in verse 44, when all is said and done, is there a cumulative impact of transgression?
Chapter 21
1. In the opening passages, the prophet voices a plaint (verse 5) -- what is his observation?
2. Do verse 6 and verses which follow, in their specificity, respond to the prophet?
3. How explain the end of verse 8 and the beginning of verse 9 with its "lumping together" of the
righteous and the wicked?
4. Is the destruction to be long in coming or is it imminent (verses 11 and 12)?
5. Will the destruction spare the leaders of Israel or will they be included in the slaying (verse 17)?
6. Verses 19 through 22 continue the prediction of carnage -- and would it appear that the destruction will
be "one time" or repetitious?
7. Would verse 23 with the reference to "choosing one of two roads" indicate any difference in whichever
road is chosen by the Babylonia ruler?
8. In verse 29, the destruction promised is a consequence of what action on the part of those to be
destroyed?
9. Specifically, what is said of the ruler of Israel (verse 30)?
10 de 20 11/08/2008 07:20 a.m.

10. In verse 33, might the Ammonites be an oblique reference to the Babylonians themselves?
11. In verses 35 through 37 the sword is described as returning to the place where it was created and the
land of its origins; does this refer, then, to the future punishment of Babylonia?
12. In conclusion, then, while Babylonia is "an instrument" for penalizing Israel/Judea, is it, in itself, to be
spared?
Chapter 22
1. To what city is reference made in the second verse?
2. Verses 3 and 4 indicate that what is to ensue is a derivative of what type of action?
3. In verse 6, are the rulers of Israel described as considerate or murderous -- and how is this thought
documented in verse 7?
4. In verse 8, which mitzvah, in particular, is stressed?
5. Verses 9 through 12 repeat a litany of transgression. Which categories of evil doing are set down in this
description?
6. Specifically, what does verse 15 predict as to the future of the residents of Judea?
7. Verse 19 makes reference to "gathering into Jerusalem." Is this for redemptive purposes or for
destructive purposes?
8. How are the "prophets" (other than Ezekiel) described in verse 25?
9. Yet, in verse 25 what these "prophets" would appear to be is in the category of violence by the
powerful. Is this why the Septuagint (the Translation of the Seventy) reads "chieftains" instead of
prophets?
10. And, what of the priests (verse 26)?
11. Verse 29 would indicate that, over and above the priests, the leaders, the prophets, there were the
common people. How did this group conduct itself?
12. In verse 30 reference ismade to "repair the wall or to stand in the breach." What "repair" should have
been made and what "breach" should have been filled in?
13. Is there any solace, in any measure, at the conclusion of this passage (verse 31)?
Chapter 23
1. The two women who are sisters actually represent -- ?
2. What action is ascribed to these "two sisters" in Egypt and what is the real intent of that description?
3. The words "ahalah" and "ahalivah" both have the common root of "a tent"; does this have any
particular significance?
4. How is Samaria (Shomron -- the Northern Kingdom) described in verses 5, 6, 7 and 8?
5. What was the final outcome with Shomron (verse 10)? Does this conform with actual Jewish history?
6. In verse 11, is Jerusalem described as less to be condemned than Shomron or more so?
7. What, specifically (verse 14), elicits the condemnation of the prophet?
8. What political reference is reflected in the prostitutional simile of verses 16 and 17?
9. Who is described as having the flesh of donkeys and a seminal dream comparable to stallions?
10. What, then (verse 22), is to become of Ahalivah (Jerusalem)?
11. According to verse 25, will Divinity seek to ameliorate the attacks upon Jerusalem from the Chaldeans?
12. In verse 31 reference is made to "I have given your sister's cup into your hand." What type of "cup" is
in mind?
13. Basically, according to verse 35, why is this being done to Jerusalem?
14. In a closing refrain (verses 36 through 39), what specific additional transgressions does the text set
forth for Jerusalem?
15. Specifically, according to verse 45 what was the transgression against the just?
16. A reference in 47 is to "stoning" -- in Biblical terms, how would this punishment refer to the
11 de 20 11/08/2008 07:20 a.m.

transgression specifically set forth?

17. Once again, as with other chapters, does the conclusion offer any relief from the predicted devastation?
Chapter 24
1. What is the occasion for the prophet to record the particular year, month, and date (verses 1 and 2)?
2. What is a "city of blood" (verse 6)?
3. What is the reference in verse 7 to "covering the blood with dirt" -- and is this an ancient custom only?
4. In verse 9 reference is made to a roaring fire -- what is the implication?
5. Verse 13 makes reference to the Divine effort to "purify"; will that effort be continued?
6. Is there any hope (verse 14) that the Divine will determine on a less punitive course of action?
7. What is to be taken from the prophet (verse 16) which is so dear to him?
8. And, is there to be any mourning?
9. And based upon what is not to be done, what were the mourning practices?
10. Verse 18 indicates that it is the prophet's wife who dies; does the prophet follow the course of action as
commanded?
11. How (verses 21 et. seq.) does the prophet compare his personal loss to what will become of Jerusalem?
12. In verse 24 the prophet refers to himself in the third person -- is this a literary device or is someone else
speaking?
13. Finally (verses 26-27) when will the prophet actually speak?
Chapter 25
1. To whom is the prophecy in this chapter addressed in the opening passages (verse 2)?
2. Has Amon been "friendly" to Judea in its time of travail?
3. Why the severe punishment to Amon (verses 6 and 7)?
4. In verse 5 the prophet continues but with another "neighbor" of Judea -- what country?
5. In verse 12 the castigation of nearby countries continues -- specifically with what country?
6. And, in verse 15 yet another of the "neighbors" of Judea is castigated -- which group?
7. Would it be correct to say, then, that the prophet is indicating that the "joy" evidenced by the countries
surrounding Judea, when Judea was destroyed, would be recompensed by their own destruction and
travail?
Chapter 26
1. The prophet continues the strong criticism of nearby nations -- and in verse 2, which city/state is
mentioned?
2. Why the specific reference to the sea in verse 5?
3. Who, according to verse 7, will be the agent of the destruction for Tyre?
4. What classic aspect of sadness and destruction is reflected in the refrain of verse 13?
5. Would verse 16 indicate that Tyre was a prosperous community?
6. And, from verses 17 and 18, would it be correct to describe Tyre as a maritime power?
7. Verse 20 makes reference to those who "go down into the pit" -- what would the actual meaning appear
to be?
Chapter 27
1. Does this chapter continue the theme of the previous chapter, and with the same city/state?
12 de 20 11/08/2008 07:20 a.m.

2. How do verses 5 and 6 indicate that Tyre drew upon the precious resources of the nearby countries?
3. Would verse 10 indicate that Tyre was (more or less) of an international commercial center?
4. Do verses 10 and 11 make reference to hired protectors from any nations?
5. Indeed, would the verses from 12 through 22 indicate a vast international commerce of which Tyre was
the hub?
6. Largesse, well-being, supporters, and hired protectors to the contrary notwithstanding what will be the
result (verse 27)?
7. In verse 31, reference is made to "baldness"; how does this refer to mourning?
8. Is there any relief, of any kind, predicted at the end of this passage?
Chapter 28
1. In verse 2, the reason for Tyre's punishment is set forth. What is it?
2. Did the wisdom of Tyre save it from excess pride (verse 5)?
3. As a result of its arrogance, what is to become of Tyre (verses 7-8)?
4. The prophet (verse 12) is then told to dirge the king of Tyre; why is he singled out (verses 13-15)?
5. Other than the "arrogance" and the excess confidence and wisdom (verse 17), what other "moral
failures" are ascribed to Tyre?
6. And, having "dealt with" Tyre, to what sister city does the prophecy turn (verse 21)?
7. What is to become of Sidon (verses 23-24)?
8. The thesis of the various prophecies regarding the "neighbors" of Judea and Israel is set forth in verses
25 and 26: it holds forth promise for the one and the punitive for the other -- and for what reason?
Chapter 29
1. Which country is the subject of the prophecy in this chapter (verse 2)?
2. What is the appellation of the ruler of Egypt in verse 3 and how is it appropriate to the geography of
that country?
3. How does the description in verse 5 posit full and painful destruction?
4. What is a "weak reed" as set forth in verse 6?
5. Is the future of Egypt, then, desolation (verse 9)?
6. In verse 12, the number "forty years" is set down; does this represent an actual number and/or a
"generation"?
7. But, according to verses 13 and those that follow, will Egypt be "restored" and, if so, to its glory or to
some other condition?
8. How does this relate to Israel (verse 16)?
9. In verses 17, and through 21, what political event will deal with both Tyre and Egypt?
10. And when that will have happened, will there be some hopeful development for the House of Israel
(verse 21)?
Chapter 30
1. Is God's day" (verses 2 and 3), as defined in this instance, one of joy or other?
2. What does the prophecy (continue to) predict for Egypt?
3. Which countries are allied with Egypt (verse 5) and what is their fate?
4. What is the role of God's "messengers" as described in verse 9?
5. Who is God's "instrument" to destroy Egypt (verse 10)?
6. What is the import of the phrase "I, God, have so said" (verse 12)?
7. How does the listing of place names (verses 13-16) document the impending destruction?
13 de 20 11/08/2008 07:20 a.m.

8. What does verse 19 echo from the book of Exodus?

9. With verse 21 the "punishment" of Egypt is focused on?
10. Who is the King of Babylonia, mentioned in verses 24-25?
11. What common fate joins Judea and Egypt (verse 26)?
Chapter 31
1. In the parable of trees, how is Egypt described?
2. What is the Garden of God (verses 8-9)?
3. As great as the "tree" was in its glory, what is the lot in store for it (verses 12-13)?
4. Who are those who "go down into the pit" (verse 14)?
5. Are "Sheol" (verse 15) and "the pit" the same?
6. What is the yield of arrogance and lording it over others (verse 18)?
7. Will Pharaoh escape the fate of his domain (verse 18)?
8. How does this chapter compare (if it does) to the Exodus narrative?
Chapter 32
1. What is the intent of "kinah" (verse 2)?
2. Why does "God's net" appropriately apply to the future of Pharaoh (verse )?
3. How will nature join in the destruction of Egypt (verses 7-8)?
4. And, again, (verse 11) specifically which polity will destroy Egypt?
5. The dirge (verse 16) is mourning by whom for whom?
6. Who are the uncircumcised in verses 19 and 21?
7. Why the repeated refrain of "graves," the "under-world" and the "pit" (verses 24-25)?
8. Who is the subject (verse 25)?
9. What is the purpose of citing other peoples/nations as "dwellers" in the "pit"?
10. Does the chapter offer any relief/solace to Egypt/Pharaoh?
11. Is the condemnation/destruction of Egypt because of its attack on Judea or its failure to aid Judea -- or
neither?
Chapter 33
1. Before God brings destruction, is there a warning (verse 2)?
2. What is the role of the "warner" -- and how does sounding the shofar relate to it?
3. But if the warning is not heeded, who is responsible for that which follows (verse 4 -- note especially
"the blood is on his head")?
4. What must the "warner" do, as his responsibility -- and if he does not, on "whose head" is the blood
(verse 6)?
5. Who is charged to "sound the shofar" (verse 7)?
6. Is the prophet exculpated when the evil doers are destroyed if he has failed to warn them (verse 8-9)?
7. What, then, does this explicate as to the role of the prophet?
8. The theological principle of "return to the right path and you will be forgiven" is cited in which verse?
9. Do past good deeds posit salvation and past evil deeds posit destruction -- or does the present
determine (verse 12)?
10. Will backsliding bring destruction and will "teshuvah" (return) bring salvation (verse 13-14)?
11. The message of verse 15 indicates that there is or is not hope for past wrongdoing?
12. These verses would be intended to (a) indicate no change is possible (b) indeed change is possible,
and...
14 de 20 11/08/2008 07:20 a.m.

13. ...What is God's "desire"?

14. Does ancestral conduct determine the destiny of the individual and/or his/her own deeds (verse 20)?
15. Does verse 21 affirm the ongoing predictions of Ezekiel as to Jerusalem?
16. But was Ezekiel aware of what had happened before the "escapee" arrived (verse 22)?
17. Do numbers count or are those who count numbered in the prophet's teaching (verses 24-25)?
18. Verses 27-29 affirm the destruction -- caused by what action of the Judeans (verses 26, 29)?
19. Did Ezekiel's warning fall on deaf ears (verses 30-32)?
20. Finally, will Ezekiel be recognized as the prophet?
Chapter 34
1. Who are the "shepherds" of Israel?
2. Does verse 3 indicate that the "shepherds" cared for "the flock" or exploited it?
3. Indeed (verse 4), how did the rulers conduct themselves vis-a-vis the people?
4. Thus, the failing of "the sheep" a direct result of their own action or of their "shepherds"?
5. Consequently, what is to become of those who so "shepherded"? (verse 10)?
6. Who, now, will "care for the sheep" verses 10-11?
7. Verses 13-15 offer a message of?
8. And, as to the "former rulers," what does verse 16 (end) promise?
9. To whom, then, is this chapter primarily addressed -- (mis)leaders or the people?
10. What is the intent of verse 23?
11. From what family will the "new leadership" emanate?
12. Is "Eheyeh" a verb or a proper noun (name, title) in verse 24 (vide: Moses at the Burning Bush)?
13. And, with the "new leadership," what is set forth for the land and its people (verses 25-28)?
14. Verse 30 summarizes the relationship between Israel -- God as knowledge by and care by?
15. How does verse 31 epilogue the message of that chapter?
Chapter 35
1. To what country does "Har Seir" refer?
2. Why will God "punish" this group (verse 15)?
3. Whatretribution is described in verses 11-15?
4. Does this chapter affirm that, while Israel deserved its destruction, those who were "joyed" by it will,
themselves, share in the destruction (verse 15)?
5. How does this relate to the passage in "Chapters of the Fathers" -- when your enemy is fallen be not
overjoyed"?
Chapter 36
1. To whom/what is the message of this chapter addressed?
2. Does it continue the theme of chapter XXXV?
3. Reference is made in verse 5 to "Edom." Is this the same as "Har Seir"?
4. Verses 8-11 offer what promise -- and to whom?
5. Will the future (verse 11) be equal to, or better than, the "good days" of the past?
6. Does verse 17 reverse the "good tidings" of the previous passage?
7. Is it mercy for Israel or some other factor which motivates the "restoration" to come (verse 22)?
8. The ingathering, then, is warranted by "return to the right path" on the part of Israel or (verse 23)?
9. Where does verse 25 appear in the liturgy?
10. Who will transform Israel (verses 26-27) -- the people themselves or?
15 de 20 11/08/2008 07:20 a.m.

11. What are "a heart of stone" and "a heart of flesh and blood" (verse 26)?
12. What is the impact of instilling "My spirit" in terms of consequential action (verse 27)?
13. How does verse 28 parallel verse 24 in chapter 34?
14. But -- will memory of transgression be erased (verse 31)?
15. Verse 32 affirms that the "happy time" is a derivative of good action by the people, or, while
undeserved, yet will ensue because?
16. Who/what, then, will restore the country to fecundity, peace and "all good things" (verse 36)?
17. And will the remnant remain modest in numbers or proliferate (verse 37)?
Chapter 37
1. Does the introduction indicate if the prophet was "visionizing" or if this was an actual physical
experience?
2. Is the valley named?
3. What faith is evidenced in the response of Ezekiel in verse 3?
4. Who will "revivify" the "dry bones" (verses 5 and 6)?
5. As the prophet speaks to dry bones, what becomes of them?
6. What is the "ruah" to which Ezekiel is to address himself (verse 9)?
7. Until verse 11, is there any indication of the "constituency" represented by these dry bones?
8. Without the succeeding passages, could this be an indication of resurrection and/or immortality?
9. But, according to verse 11, is it clear that the vignette is addressed to the exiles to Babylonia?
10. Are the graves mentioned in verse 12 actual graves or is this a cognomen for exile?
11. Why, in verse 16, is the reference to Israel preceded by a reference to Joseph?
12. What is the symbolism represented in verse 17?
13. What is the future of Israel and Judea (verse 22)?
14. In addition to unity, what else will characterize the now one people (verse 23)?
15. In verse 23, is the word Eheyeh a verb or a proper noun?
16. What entity will rule over the unified group (verse 24)?
17. How long will the reunification and return persist (verse 25)?
18. What is a "brit shalom" in verse 26?
19. How does verse 27 resonate the building of the tabernacle in the wilderness during the exodus from
Egypt?
20. And who shall know of this development (verse 28)?
Chapter 38
1. What nation or nations are represented by Gog?
2. Do the subsequent verses indicate which groups make up Gog?
3. What word appears in verse 9 which characterizes a massive tragedy in recent years?
4. As Israel is residing "securely," what will be the intent of the surrounding nations (verses 11-13)?
5. But, what will be the result of this attempted attack (once again) on Israel (verses 14-20)?
6. Will the defense of Israel be in the hands of its residents or "elsewhere" (verses 21-23)?
Chapter 39
1. To what group does the prophet continue to address his message in this chapter?
2. What will be the destiny of those who seek to attack Israel in the future (verse 4)?
3. In verse 8, reference is made to "that day that I have spoken of" -- what will that day represent for
Israel and what will it represent for its enemies?
16 de 20 11/08/2008 07:20 a.m.

4. How will the land be purified from those who sought to attack Israel (verses 11-15)?
5. The description of the birds of the heavens and the beasts of the field consuming without stint is a
poetic reference to what final destiny for the enemies of Israel?
6. As a result of what will have happened (verses 21 and 22), what will be the repute of Divinity?
7. Verse 23 indicates why what has been done to Israel was done; God's face had been hidden. To what
does this make reference?
8. The redemption of Israel is the result of what attribute of Divinity (verse 25)?
9. Verse 29 specifically calls for a reversal of a Divine action -- what is it?
Chapter 40
1. What city was destroyed in the twenty-fifth year after the (first) exile to Babylonia -- and why is the
date so specifically stated in this instance?
2. Where is the prophet transported in his vision (verse 2) and what phrase indicates that, indeed, it was a
vision?
3. Why was the prophet (in his vision) brought to Eretz Yisrael (verse 4)?
4. What is the symbolism of the measuring rod (verses 5 through the balance of the chapter)?
5. What are the specifics which are set forth in verse after verse -- and what building/courtyard/complex
of buildings is (are) described?
6. Does the description include the building itself or, as well, its furnishing (as, for example, verse 41 et.
seq.)?
7. According to verse 46, of what family were Kohanim descended?
8. Does the specificity in this chapter (there will be more to follow) indicate a familiarity on the part of
Ezekiel with the Bet Hamikdash and its surroundings?
9. And why, presumably, would the prophet give such detail in his description of the Mikdash?
Chapter 41
1. Do the furnishings and measurements of the Temple, as set forth in the prior chapter and this chapter,
conform with the description in the Book of Exodus or are there variations -- and, if variations, why?
2. Does the description conform with that which appears in portraying the "Temple of Solomon"?
3. Certain construction details are set forth (as, for example, in verse 6); would this document the
prophet's clear intent to be as specific and definitive in his description as he possibly could be?
4. What might the "inner chamber" (verse 15) be describing?
5. Has the term "cherubim" (verse 18) been encountered before?
6. What images of an artistic nature are described in verse 19?
7. The altar is described (verse 22); of what is it constructed?
8. Would the windows as described (particularly in verse 26, for example) indicate a specific kind of
architecture still followed in parts of Israel?
Chapter 42
1. The description continues with the "offices"; has the prophet indicated who or what category of
personnel occupy these offices?
2. How does verse 6 explain the absence of pillars?
3. How does verse 13 specify the function of the various "offices"?
4. What are "kadshe hakadashim" (verse 13)?
5. In verse 14, the description departs from the building to the function of the kohanim. From where are
they not to exit?
17 de 20 11/08/2008 07:20 a.m.

6. According to verse 20, what is the function of the walls which surround the "inner area"?
Chapter 43
1. In the vision of the prophet whence does the "majesty of the God of Israel" come (that is, from what
direction)?
2. What sound accompanies the coming of the "Majesty of Divinity"?
3. To what earlier chapters does verse 3 make reference in describing the nature of God's glory?
4. The end of verse 3 describes an action of the prophet which might be compared to that of Moses at
what location?
5. According to verse 4 where does the majesty of God proceed?
6. In verses 6 and 7, is it the "man standing next to me," or Divinity Itself that is speaking to Ezekiel?
7. What is the message of the "voice" to Ezekiel in verse 7?
8. Will Divinity again depart from Its "place"?
9. Does verse 11 now describe why it is that the prophet has gone on chapter after chapter in describing,
in precise detail, the nature of the Temple and its surroundings?
10. Is this further accentuated in verses 12 through 17?
11. Verse 18 further indicates the purpose of the description regarding which furnishing of the Temple?
12. However, is there any description of the "altar of incense"?
13. In verse 19, once again, from what family are the Kohanim to derive?
14. Verses 20 through 27 deal with the purification and/or preparation of the Temple; what ceremonial
process is called for and how long is it to last?
15. Verse 27 makes reference to the "eighth day"; how does this compare with the dedication of the
Portable Temple in the wilderness following the exodus (as set forth in Shmot)?
16. When all of this is completed, what will the "posture" of Divinity be to Israel?
Chapter 44
1. Which gate of the Temple area is closed and is to remain closed?
2. Why is it to remain closed?
3. What vision does the prophet see (verse 4) in his moving once again through the Temple area?
4. Verse 6 makes reference to "the rebelling." Who are these?
5. What practices were undertaken that desecrated the Temple area in prior days (verse 7)?
6. Has the prophecy of Isaiah as to who may come to the Temple a parallel in verse 7 or does Ezekiel
represent a different point of view?
7. Specifically, in verse 9, who may (and who may not) enter the Temple?
8. What reason is given for distancing the Leviim from certain basic functions in the "new Temple"
(verses 12, 14)?
9. Would verse 15 indicate the prophet's judgment that the Kohanim of the Tzadok family had retained
loyalty in the past?
10. What tonsorial prohibitions and mandates are set forth for the Kohanim in verse 20?
11. Are there any food prohibitions for the Kohanim in their service (verse 21)?
12. Does verse 22 conform exactly with the marital arrangements set forth for Kohanim in the Five Books?
13. According to verse 23, what is one of the major responsibilities of the Kohanim?
14. And according to verse 24, do they have any judicial responsibility?
15. Does verse 25 parallel the instruction to the Kohanim in the Five Books?
16. Are the various portions which are to come to the Kohanim set forth in verses 29 and 30 consistent
with that which is set forth in the Five Books?
17. In our day (and, for many, many centuries), what is the name give to "the first of the dough"?
18. Is the prohibition in 31 limited to the Kohanim in the Five Books?
18 de 20 11/08/2008 07:20 a.m.

Chapter 45
1. What "distribution" is introduced in verse 1?
2. According to verse 4, the measurements and the distribution are intended to provide for what group?
3. Do these measurements parallel the measurements set forth in the Five Books and, generally, the
provisions made for the Kohanim and the Leviim?
4. And, in the Five Books is there any provision for the "nasi" (verse 7)?
5. Why, according to verse 8, is a portion of the land (in redistribution following the restoration) to go to
the "nasi"?
6. What further mandate is give to the nasi in verses 9 through 15?
7. Does the nasi (verse 17) have any sacerdotal role -- and have we encountered either the title nasi or a
role for same in the Five Books?
8. Verse 18 makes reference to the first day of the first month -- to what month might this refer?
9. What portions of the Temple area are to be marked (verse 19)?
10. Is this procedure to be repeated and, if so, when (verse 20)?
11. Would verse 21 definitely indicate that the first month is the same first month to which reference is
made in the Five Books?
12. Does the description of The Passover indicate that no hametz is to be consumed?
13. Is the description of The Passover geared to "the people" or primarily to the Temple activity?
Chapter 46
1. When is the closed gate of the Temple area to be opened?
2. Is any reference made to the king in the description of the ceremonial in verse 2 et. seq.?
3. Are karbonet to be brought on the sabbath (verse 4-5)?
4. In verse 6 what is "the day of the month"?
5. In verse 9 is "Am Haaretz" meant to describe "the masses" or the Council of the People?
6. Would the detailed description of the role of the Nasi imply a major political office -- and does the
absence of reference to the king support such a conclusion?
7. What economic security do verses 16 through 18 mean to provide for the overall populous in
relationship to its "leaders"?
8. Verses 19 et. seq. continue the description of the Temple area and in terms of?
9. Specifically, how does verse 24 summarize the concluding portions of this chapter?
Chapter 47
1. Verse 1 indicates that the description of the Temple area is now to concentrate on its inner or outer
confines?
2. Would the description of the various streams and waters indicate that the water and fertility of the land
will derive, in the first instance, from the Mount of the House (that is, the Temple)?
3. Over and above the normal characteristics of "water," what special quality will these streams have
(verse 9)?
4. What is the location of Eyn Gedi as set forth in verse 10?
5. Into how many portions does verse 13 confirm that the restored land is to be divided and, in verse 14,
how is this related to earlier texts?
6. Verse 15 begins a description of the boundaries of Eretz Yisrael in its "restored" condition; does the
area embraced appear to be larger than that in the descriptions as set forth in the Five Books and in
Joshua?
7. As to those strangers/foreigners who are "second generation," are they to receive any portion of the
19 de 20 11/08/2008 07:20 a.m.

land (verses 22-23)?
Chapter 48
1. In verse one and subsequent verses, the distribution of the land in its "new configuration" is set forth --
and begins with Dan. Why with this particular tribe?
2. The description includes a number of tribes but not all; with which tribe does this description end (verse
8)?
3. In verse 8, in addition to the confines of the Judean area there is reference to a major positioning; what
is it?
4. Beginning with verse 9, the allocation of land to the tribes ceases and, instead, what description
follows?
5. How does verse 11 affirm the prophet's opinions expressed earlier regarding the Tzadok family?
6. According to verse 14, are the areas set aside for the Kohanim (and for the Leviim) ever to be sold?
7. Is any portion of the land set aside to be utilized by "secular" individuals (verse 18)?
8. Does the nasi have any portion in the yield of this area (verse 21)?
9. With verse 23 the chapter resumes describing the allocation of the land, ending with verse 28 and
which tribe?
10. Can any reason be ascribed to the very brief description of the "remaining tribes" as set forth in 23 and
through the end of the chapter?
11. Reference is made in verse 30 to "exits from the city." To which city is reference made?
12. And insofar as the exits are concerned, how many tribes are named (including Levi) and which tribe is
omitted.
13. The book concludes with a name given to Jerusalem, the city between Judah and Benjamin in
accordance with the description set forth in this chapter. What is the name given to that city?
20 de 20 11/08/2008 07:20 a.m.

http://www.uscj.org/cgi-bin/print.pl?Twelve_Prophets6471.html
Perek Yomi - The Twelve Prophets

General Introduction
The Book of Ezekiel, the last of the three major Prophets, is followed by a collection of works which tradition
calls Trey Asar, an Aramaic-Hebrew combination meaning "Twelve". (A totally Hebrew designation would be
Shneym Asar.) This grouping is sometimes referred to as "The Twelve Minor Prophets", implying that they
are somehow less important than the Major Prophets. Quite the contary, some of the most exalted ideals of
Judaism and the Western world emanate from this group, e.g., social justice (Amos), forgiveness (Hosea) and
God's compassion for all people (Jonah) .The designation, "minor" was intended to refer to the brevity of
these books in comparison with Isaiah, Jeremiah, and Ezekiel. It is preferable, therefore, to avoid the use of a
modifier in connection with the title "The Twelve Prophets".
The order of the books is partially chronological, i.e., the earliest books are those of the earliest Prophets and
date back to the Eighth Century B.C.E., while the last three books are post-Exilic and date to the Sixth and
early Fifth Centuries, B.C.E. Some scholars assign to a portion of Zechariah a date as late as the Second
Century. The books in the middle of the group are not arranged in a clear chronological order, possibly
because the dates of those Prophets were not known when the Bible was canonized. There is still some
uncertainty about the dating of a number of the Prophets because we have very little biographical information
about them.
Another interesting feature of the order of the books is that, except for the last three which were written after
the return from the Babylonian Exile, they alternate according to the locale of each of the Prophets, first
Israel, then Judah.
Tradition counts a total of 24 books in the Tanakh and regards Trey Asar as a single unit. The Talmud (Bava
Batra, 14b) informs us that this was done because some of the books are so small that there was a danger that
they might be lost. We are thankful that all of them have been preserved and that we are able to draw
inspiration from each.
1 de 1 11/08/2008 06:49 a.m.

http://www.uscj.org/cgi-bin/print.pl?Hosea6472.html
Perek Yomi - Hosea

The first of the Twelve Prophets, Hosea (Hosheya in Hebrew) lived in the northern kingdom of Israel during
the Eighth Century B.C.E. and is most noted for his use of a personal crisis as a metaphor for the relationship
between God and Israel. Hosea has a wife whose infidelities cause him considerable anguish. In his
admonitions he sees God as the spurned "husband" and the people of Israel as the wayward "wife". However,
he reaches a point in his life when he is willing to forgive his wife and take her back. Similarly, God will
renew His loving relationship with a repentant Israel. This is expressed in a moving declaration of betrothal
which became an integral part of the weekday morning liturgy recited as the tefillin are being wrapped.
Hosea's background is that of a farmer and he makes agricultural references in his prophecies. He decries the
syncretism that is prevalent in the religious life of his contemporaries who combine offerings to the God of
Israel with the worship of Baal, and he condemns the moral corruption of both the common people and the
monarchy, reserving much of his indignation for the latter.
Perhaps one of the best known of Hosea's prophecies is his call for repentance and the prospect of a brighter
future for Israel which is part of the Haftarah read on Shabbat Shuvah, the Sabbath between Rosh Hashanah
and Yom Kippur.
Chapter 1
1. Hosea, most agree, prophesied between 755 B.C.E. (approximately) through the destruction of the
Northern Kingdom of Israel (723-722 B.C.E.) and, accordingly, why the reference to the kings of Judea
before any reference to the kings of Israel (verse 1)?
2. Is any biographical data provided regarding the prophet save for the name of his father?
3. In verse 2, is any reference made to the location, time, or any other element of the "beginning of God's
instruction to Hosea"?
4. What is the relationship between marrying a whorish woman and the conduct of Israel?
5. According to verse 3, does the prophet literally follow the instruction which is given?
6. Why is the first child born of this union called Yizre'el (verse 4)?
7. The second child born to the couple (verse 6) is called "No Mercy" and why that name?
8. Will the future of Israel and Judea be the same according to this prophecy (verses 6-7)?
9. The third child is to be named "Not My People"; the end of verse 9 has an interesting grammatical
construct. It can be read "and I will not be for you" or, referring back to Moses and the Burning Bush,
"I will not be Eheyeh for you" -- which would seem most appropriate?
Chapter 2
1. Does verse 1 have an introduction and does it seem to be a sequitur to the first chapter?
2. Aside from the name of the second child ("Not My People"), is there any relationship between the
message of chapter 1 and chapter 2?
3. What does verse 2 predict for Judea and Israel?
4. Yizrael in the first chapter had a negative connotation; is this true of its use in verse 2?
5. In verse 4 the tone changes with reference to "your mother" who is then described as "not my wife and
I not her husband" -- to whom do these terms apply?
6. And, if "the wife" is not "purified" what is her lot (verse 5)?
1 de 6 11/08/2008 06:50 a.m.

7. In verse 7 reference is made to "her lovers" -- would these refer to false gods or to something other?
8. What is to be the lot of the adulterous wife (verses 9 and 10) -- and, as a result, what will she decide?
9. In verse 9, then, who is "my first husband"?
10. In verse 10, who is the "I" who actually provided all that "the wife" received?
11. Is the message of "taking back" one of consolation or one of desolation (verses 12 and 13)?
12. In verse 15, the parable (already self-evident) is specified with reference to the "baalim," to the
"husband" who has been forgotten, namely God; and will these transgressions be remembered?
13. In verse 17 how is the exodus from Egypt remembered -- as the conduct of a rebellious group or of a
loyal following?
14. Verse 20 indicates that the "final outcome" will be pleasant or unpleasant?
15. Where does the 21st verse appear in the early morning liturgy?
16. What will the response of nature be to the "final outcome" (verses 23-25)?
Chapter 3
1. How does the first verse repeat instructions already given to the prophet -- albeit "this is to be
repeated"?
2. What is the fundamental transgression of Israel as stated in verse 1?
3. Is there any reference, at this juncture, to social justice, transgressions, unacceptable economic
activities or is it solely idol worship?
4. How is the solitude of the formally adulterous wife reflected in what will become of Israel (verse 4)?
5. Following the "solitude" and the absence of any leadership what will Israel do and was any result of this
action stated?
Chapter 4
1. Does the prophet introduce the prophecy in this chapter with "a vision of God" or "God has told me to
say the following" or any similar introduction?
2. What is the quarrel of God with the "dwellers of the land"?
3. Are the transgressions set forth in verse 2 idol worship or, rather, in some other category?
4. Will the leadership be exempt from the punishment following the transgressions?
5. The people are compared to those who are totally stupid and, as a result of their having rejected
"knowledge" of God (and mitzvah) what is the consequence?
6. Is there any distinction between the leadership (verse 9) and the people?
7. There is a transition from social justice and equities to idol worship and how is this reflected in verse
13?
8. Why is there a reference in verse 15 to Israel not blaming Judea?
9. To what domestic animals are the Israelites compared in verse 16?
10. Does the chapter end on any note of hope or is it continued criticism?
Chapter 5
1. Again, is there any introduction as to this prophecy -- a vision? "I was instructed by God to say the
following?"
2. To whom is this chapter addressed -- the people or (primarily) the leadership?
3. In verse 3 does the phrase "I have known" deal with knowledge or with "loving knowledge" as between
mates?
4. What is the result of the "pride" of Israel (verse 5)?
5. Why would the shofar and the trumpet be sounded (verse 8)?
2 de 6 11/08/2008 06:50 a.m.

6. And, what is the destiny of "Ephraim" (a cognomen for the Northern State of Israel)?
7. What is the political reference in verse 13?
8. In verse 14, unlike previous differentiations between Judea and Ephraim, is there any distinction
voiced?
9. Verse 15 refers to "my returning to My place" until such time as the Israelites will conduct themselves
in the proper fashion; what is that place -- is it specified?
Chapter 6
1. Once again, does the prophecy begin with any introduction as to its source, location?
2. Who is speaking when it is said "let us return to God for He tore us asunder but will hear us; he struck
us but he will bind up our wounds"?
3. In verse 4 through verse 6 what is the response of Divinity; is it positive?
4. According to verse 6, what is the primary concern -- formal observances or something other?
5. In particular, is the castigation addressed to all of the people or to the leadership?
6. And, why the reference in verse 11 at the conclusion of this particular passage?
Chapter 7
1. If "salvation" is to come to Israel will the transgressions of the people be forgotten?
2. What refrain, in terms of parable in earlier chapters, appears in verse 4?
3. Why is the thought processes (the ancients considered "heart" as the seat of thought) compared to an
oven (verses 6 and 7)?
4. What destiny, then, is predicted for Ephraim (Israel) in verses 8 and 9?
5. What emotional state has inhibited Israel from true return in spite of all evidence that return was called
for (verse 10)?
6. Would verses 11 and 12 indicate that the prophet favored the political course of Israel?
7. Because of the insincerity (verse 14) what, once again, is predicted as the final outcome (verse 16)?
Chapter 8
1. What does the sound of the ram's horn frequently signal -- since the prophet is asked to "put a shofar to
his mouth"?
2. The phrasing "like an eagle over God's house" seems somewhat puzzling; could it be rendered
"auguring the shadow which hovers over the house of Israel"?
3. Is the reference to "my Torah" the "Five Books" or, rather, general instruction in mitzvah living?
4. Verse 2 indicates that Israel is calling out to God -- would that not seem a positive step -- and how
would this relate to what appears to be a misplaced verse in chapter 8, number 14 -- since that would
appear to question the sincerity of the call?
5. In verse 3, the verse appears to state that "they pursue an enemy." Might the word "Oyev" actually be
rendered "Ov" or some other idolatrous term?
6. What is the political implication of verse 4?
7. To what "calf" in Shomron does the text refer in verse 5?
8. Verse 6 indicates that the calf idol in Shomron will have what "future"?
9. In verse 7 it is clear that the word "ruah" does not refer to the "spiritual"; what is the meaning of the
phrase?
10. What is the pun at the end of verse 7 and the beginning of verse 8 where the basic Hebrew verb is the
same?
11. In verse 9, should the second part of the verse refer to "Ephraim" or, rather, to Mitzra'yim (Egypt)?
3 de 6 11/08/2008 06:50 a.m.

12. In verse 10 the meaning of the Hebrew is somewhat unclear but what is the basic message?
13. Is it the number of altars (verse 11) that is a problem or the kind of altars?
14. How have the various "torot" (instructions) given to Israel been treated by Israel?
15. Would verse 13 indicate that those karbanot intended for God are "acceptable" and, if not, why not?
16. In verse 13 is the reference to "back to Egypt" political or predictive of what will become of Israel, by
recalling "ancient history"?
17. In verse 14, does the reference to Judah having fortified many cities seem to be in place -- and is it the
cities of Judea which will be consumed by fire?
Chapter 9
1. What is it that Israel has "loved" and where has this love expressed itself?
2. And what is the relationship to a threshing floor in terms of illicit sexual matters and also in terms of
idol worship which would take place in a spacious area such as a threshing floor?
3. Basically, what is predicted for Israel in verse 3?
4. What is the future of any worship pattern for Israel (verses 4 and 5)?
5. In verse 6 if the fourth Hebrew word "mishod" would be rendered Ashur (Assyria) would this have
added meaning to the thrust of the sentence?
6. Verse 7 refers to the "day of punishment" -- for whom; and what have the people done to the prophet
and to those who sought to instruct appropriately, which contributes to the reason for their punishment?
7. How does verse 8 continue the charge in verse 7?
8. How does Judges chapters 19-20 explain the reference in verse 9 to Gibeah?
9. What happened at Baal Peor which so changed "the attitude of Divinity"?
10. According to verse 11 what will become of "Ephraim's glory"?
11. Does the ninth chapter end with any (even slight) promise of relief from the dire predictions?
Chapter 10
1. When Israel was prosperous what was the result of its prosperity in terms of worship pattern?
2. Do verses 2 and 3 indicate that there has been some "repentance" or false worship?
3. But (verse 4) is the ethical conduct in any way improved?
4. Verse 5 makes reference to "Bet Aven" -- usually regarded as a reference to Bet El and what would
that imply as to the nature of that particular worship center?
5. Does verse 6 predict any "political relationship" between Ephraim and Assyria?
6. What will become of the former (false) worship places of Israel (verse 8)?
7. Following the parable in verse 11, what does verse 12 call for from the "threshing animals"?
8. But, according to verse 13, instead, what was sown and what was reaped?
9. In verse 15 the text reads that "thus was done to you by Beth El" -- or should it read "thus was done to
you by Eyl" -- that is, by Divinity. Which reading would seem to most reflect the preceding text?
Chapter 11
1. Who is called "my son" in the first verse?
2. What was the "relationship" of Divinity to Israel and how did Israel respond?
3. What is predicted, accordingly, in verses 5 and 6 for Israel?
4. But, in verse 8 what is the "uncertainty" which is voiced by Divinity (by way of the prophet's words)?
5. What theological point is stressed in verse 9 when it is stated that "I am God and not man" -- what is
the consequence?
6. Finally, then, do verse 10 and verse 11 indicate a positive end to Israel's tribulations?
4 de 6 11/08/2008 06:50 a.m.

Chapter 12
1. Who is the "speaker" in the first verse?
2. What possible purpose would the prophet have for the comparison between Ephraim and Judea?
3. In the first verse appears the word "kedoshim" -- it is plural; to whom might it refer?
4. In verse 2, the prophet, once again, condemns political identification with which countries?
5. Does verse 3 refer to the time at which the prophet lived or does it refer to Judah in the Bereyshit
reference, the Tamar incident, the relationship with Joseph and the like.
6. And, would the second part of verse 3 help to clarify since it makes reference not to Ephraim or to
Israel but, rather, to Jacob?
7. Verse 4 refers to Jacob having fooled his brother in the womb, and, when grown, having "fought with
God." Does "with" here mean "on the side of" or "opposed to" -- in terms of the overall sense of verses
3 and 4?
8. Is verse 5 a favorable reference to Jacob or otherwise?
9. Is the prophet continuing this thought in verses 7 and 8 or is he now addressing the people of his own
time?
10. Does the term "Canaan" here refer to a people or to a "trader/merchant" whose practices are
"questionable"?
11. In verse 9, what is the "standard" by which Ephraim measures its activities -- morality or success?
12. Is the "returning you to tents" a promise of security or of punishment?
13. In verse 12 the message returns to criticism of what practices?
14. In verse 13 the prophet appears to return, again, to the biography of Jacob as an individual but in verse
14 the text appears to move over the centuries to Mosheh; is this a comparative valuation?
15. In sum, how does the prophet end this particular chapter?
Chapter 13
1. If, at first, "exalted" what did Israel do to lead to its destruction?
2. In the second verse the prophet resumes castigating the Ephraimites for what practice: observances
involving idolatry and/or ethical imperfection?
3. What is the nature (verse 3) of the morning cloud and the dew that makes this reference negative?
4. What specific monotheistic refrain appears in verse 4?
5. According to verse 6, what had happened to Israel that led to it "forget God"?
6. And, as a result of having so forgotten, how will Divinity relate to Israel (verses 7 and 8)?
7. In verse 10 there is an echo of a Samuel refrain referring to the desire of the early Israelites for offices.
What would this reflect as to the thinking of the prophet in terms of "the king of Israel"?
8. Does verse 14 appear to be properly placed -- or should the text proceed, castigational as it is,
immediately to verse 15?
9. And, if so, would the 14th verse appear better placed in chapter 14 after verse 5?
Chapter 14
1. Is there any ascription of this chapter -- is it a vision? a message to the prophet to be communicated?
2. What is predicted for Israel in the first verse?
3. But, does the second verse presuppose the avoidance of the dire prediction?
4. Where in the haftarot of the year does this particular chapter appear?
5. What does the word "shuvah" mean -- repent? return? And, if the latter, to whom or what?
6. What is it that should be said to Divinity by the Israelites who are "shuving"?
7. Beginning with verse 5, does the prophecy offer hope or criticism?
5 de 6 11/08/2008 06:50 a.m.

8. In verse 6, is the word Eheyeh a verb or a proper noun (see Moses, Exodus, and the Burning Bush
vignette)?
9. Why would roots of Lebanon be regarded as a blessing?
10. What is expected that Ephraim will declare (verse 9)?
11. The concluding verse of the concluding chapter (verse 10) would seem to refer to this chapter -- to the
entire book -- to something other?
12. Does the word "these" actually refer to "these words"?
13. What is meant by the observation that the ways of God are straight (or smooth) and Tzadikim (those
who live justly and righteously) will walk in them but transgressors will stumble in them?
6 de 6 11/08/2008 06:50 a.m.

http://www.uscj.org/cgi-bin/print.pl?Joel6473.html
Perek Yomi - Joel

Little is known about the identity of the Prophet to whom the Book of Joel (Yoel in Hebrew) is attributed.
There is also disagreement among the various commentators- traditional and modern as to when Joel lived,
with some placing him in the period of the Kings and others suggesting the time of the Second Temple, i.e.,
early Fifth Century B.C.E.
The messages of the Book of Joel relate to plagues of locusts which may be an allegory for an invading army;
calls for public fasting and prayer as a means of staving off the plagues; a promise of God's compassion, the
renewed fertility of the land, restored prosperity, and a description of a "day of the Lord" which, according to
some, may have eschatological overtones.
Joel is a very brief book, a small portion of which is included with selections from Hosea and Micah in the
Haftarah of Shabbat Shuvah during the Ten Days of Repentance.
Chapter 1
1. Does the prophet give any information as to his biography other than the name of his father?
2. Is there any indication as to where or when Joel is prophesying?
3. The prophets frequently had a name related to God. In the instance of Joel and his father what is the
term for Divinity?
4. Does verse 2 indicate to which elders Joel is speaking -- Israel? Judea? In the exile of Babylonia?
5. Would verse 3 indicate that what the prophet is about to relate is in the category of the "unusual" or the
"usual"?
6. On first reading, would verse 4 indicate a natural disaster?
7. But, with verse 5 and 6, would the description in verse 4 actually be an allegory?
8. Does the prophet identify "my land" -- as Israel? As Judea? And does he indicate a date when this
invasion and this destruction took place?
9. Where does verse 8 appear in one of the megillot?
10. Would verse 9 indicate that God's house is still standing but that there are no activities taking place
therein?
11. Through verse 12 the prophet dirges agricultural destruction; in the light of the earlier sentences would
this be ascribed to natural devastation or to the devastation wrought by the enemy?
12. And, once again the question: is the land so ravaged or the time of ravaging set forth?
13. Would verse 13 indicate that the mourning of the Kohanim is due to the destruction of the Temple or to
the fact that the Temple is deserted?
14. And, who are the "servants of my God" -- is this a cognomen for the Kohanim? For the Leviim? For
some other category?
15. In verse 14, is Bet Adonai the Temple or might this be a reference to some other house of worship?
16. In verse 15, is "the day of Adonai" considered a positive day (redemption, salvation, joy) or something
quite other?
17. And, in verse 15, another cognomen for Divinity is set forth -- has this been typical in the prophetic
writings or is it unusual?
18. In verses 17 through 20, is the disaster afflicting nature and the land a derivative of natural events or
would it appear to be the result of devastation by a human enemy?
19. Does the chapter end on any note of hope?
20. Is there any response from the unidentified group that the prophet is addressing?
1 de 3 11/08/2008 06:50 a.m.

Chapter 2
1. In the first verse is the sounding of the shofar a joyous sound in this instance or otherwise?
2. What is "My holy mount"?
3. And is the "yom Adonai" a good day or some other?
4. Indeed, how does the very next verse describe the day of God?
5. Who or what accompanies this "day"?
6. Is it before the enemy or before God that the fire goes forth?
7. Would the description of the invading "horde" in verses 3 through 9 indicate a powerful, well-equipped
and competent enemy?
8. Would verse 6 indicate that this enemy has already conquered other lands/peoples?
9. And, at any point, is there any "dating" of this attack or any indication of which land (Judea or Israel) is
being attacked?
10. Would verse 11, which refers to the enemy as "His military," imply or explicate that these are
"supernatural" warriors or, rather, that they are fulfilling "God's mandate"?
11. And, if there were any question about the meaning of "yom Adonai" how does verse 11 resolve it?
12. In verse 12 what are some of the modes of "returning to God"?
13. But, in verse 13, is this "return" primarily through externalia or primarily within the individual?
14. Does verse 13 indicate that there is any hope of "mercy"?
15. Does verse 14 provide assurance that there will be mercy or that there is "a possibility"?
16. Unlike the usual sounding of the shofar what does the shofar indicate in verse 15?
17. What is the "groom's room" and the "bride's hupah"?
18. Would verse 17 indicate that, indeed, the Temple is still standing?
19. Verse 19 indicates what response from Divinity?
20. What assurance is given to nature itself (verse 21)?
21. Does verse 23, with its optimistic tenor, indicate any time or any place?
22. And, in this verse is the "moreh" a teacher of righteousness or is it, rather, the early rain which comes in
God's justice?
23. Will there be full restoration in the unspecified time and place (verse 25)?
24. And, in that "end of days" will there ever be a recurrence of the devastation described in chapter 1 and
earlier in this chapter?
25. In verse 27, what is meant by "I am in the midst of Israel" and how translate "eyn od" -- there is none
other or there is no other Eternal?
26. Finally, what will be the lot of the Jew when that "happy day" has come?
Chapter 3
1. Would verse 1 seem to be a direct continuation of the end of the chapter 2?
2. Who is the "all flesh"? Is it all of humanity?
3. And, if so, whose sons, daughters, and aged are described in verse 1?
4. What might be meant by the dreams dreamt by the elderly and the visions seen by the young?
5. What implication is there in the observation that slaves will also benefit from "God's spirit"?
6. Where in another text does verse 3 appear -- and in a most unusual context?
7. Does verse 4 indicate that natural phenomena of a most unusual nature will precede "yom Adonai"?
8. Basically, according to verse 5, then, does chapter 3 predict destruction with some survivors or a "good
day" for all?
9. And, if a "good day" for survivors, what will determine who will survive?
Chapter 4
2 de 3 11/08/2008 06:50 a.m.

1. In verse 1 the prophet for the first time, mentions a place name; what is it?
2. Based upon verse 2 would the return of the Judean remnant appear to be literal or figurative, since the
"judging of all nations" in the valley is to be understood as literal or as poetic?
3. The prophet's message now turns to the Jew or to the non-Jew?
4. In verses 4-6, what is the destiny predicted for the cruel actions of those who destroyed Judea?
5. Is there any indication, then, that the prophesying is following the exile -- or is reference to other
nations which attacked Judea and does not include Bavel?
6. In verse 6 there is a reference which is unique in the prophets to this point -- reference to "ha'yevanim"
-- the Greeks; what might this imply as to the date when the prophet prophesied or when this particular
chapter or this passage was written?
7. And how is it a quid pro quo in Divine justice as set forth in verse 8?
8. In what other prophet has the sentiment and even the wording of verse 10 been found?
9. The references to the full vat and to the ripeness of the crop is to be taken allegorically or literally?
10. According to verse 16, where is the locus of Divinity?
11. Verse 17 is cast in the future -- what would that indicate as to the date of the prophecy and its
circumstances?
12. While Judea will thrive, according to verse 19, what will happen to the other countries which have dealt
with it cruelly?
13. What, in verse 20, is predicted for the future of Judea?
14. It is clear from verse 21 that "God will dwell in Zion"; what is meant by "I will avenge their blood
which I have not avenged" -- or is some other translation more suitable?
3 de 3 11/08/2008 06:50 a.m.

http://www.uscj.org/cgi-bin/print.pl?Amos6474.html
Perek Yomi - Amos

An older contemporary of Hosea in the Eighth Century B.C.E., Amos (pronounced Ahmos in Hebrew) is
regarded as the earliest of the Twelve Prophets. He is a simple shepherd and "tender of sycamore figs" in the
town of Tekoa when God calls upon him to prophesy to the northern kingdom of Israel.
Amos is universalistic in his outlook. He recounts in a formulaic style the transgressions of some of Israel's
neighbors and the inevitable retribution that will come upon them, while saving his strongest condemnation
for Israel itself. But he also reminds his listeners that God performed wonders for other nations and showed
compassion for them as He did for Israel (Chapter 9).
Amos has strong words of reproach for those guilty of serious moral lapses, among which are oppression of
the poor and sexual misconduct. He pours much of his wrath upon the wealthy and their excesses, a familiar
theme in the Prophetic writings. His ire is also directed at pagan practices and dependence upon foreign
powers. He warns that punishment will come in the form of locusts, famine, and, ultimately, exile. He berates
those in positions of religious and political leadership, incurring the enmity of the Priest Amaziah who seeks
to banish the Prophet to the kingdom of Judah.
After the dire warnings of retribution and destruction, Amos foresees a time when a remnant of the people
will enjoy unprecedented prosperity.
Amos is currently regarded as one of the main spokesmen for social justice.
Chapter 1
1. In his biographical reference, is Amos' father mentioned?
2. What was Amos' "home town"?
3. Why is an earthquake cited as a chronological determinant?
4. Was Amos a shepherd? A cattleman? Does the reference imply or explicate a "proletarian"?
5. When God "roars" what is the impact?
6. Does Amos' admonitions address Israel to begin with?
7. Would the listing of the transgressive nations (which begins with verse three) portray Divinity as "God
of Israel" or as "God universal"?
8. What is the unforgivable act of Damascus?
9. And what is the punishment to follow (verses 4-5)?
10. Azah (major city of Philistia) is charged with what transgression?
11. In his time is Ashkelon in Israel or part of Philistine territory?
12. Is Tyre's unacceptable conduct in the same category as Damascus and Philistia?
13. Who is the "brother" that Edom is charged with persistently molesting?
14. The Ammonites' invasion of Gilead was motivated by what political interest?
15. In sum -- what is to become of all those whose "fourth act" is unforgivable, and whom, in each
instance, did they victimize?
Chapter 2
1. Moav is accused of an act unrelated to Israel but morally unacceptable -- what does it indicate as to
respect for the dead?
1 de 5 11/08/2008 06:52 a.m.

2. With verse 4 the prophet applies the formula (of conduct meriting massive punishment) to Judea and its
transgression is related to violence or?
3. But is the punishment to be other or, in essence, identical with that visited on the others who are guilty
of criminal acts?
4. And, as to Israel, what specifically is denounced as massively reprehensible?
5. Is a "Tzaddik" (verse 6) a saint or a righteous individual?
6. What is meant by "selling the impecunious for sandals"?
7. In verse 7, how is God's name desecrated; i.e., what is meant by father and son going "to the naarah"?
8. The Israelites are described as altar visitors and in God's house; why is their so doing considered a
travesty?
9. To what attribute of Divinity does verse 9 refer?
10. Is the prophet's reference in verse 10 an indication of his listeners' familiarity with the Exodus history?
11. In verses 11 and 12 how does the prophet describe the posture of the Israelites to God's "spokesman"?
12. Verses 13-16 describe categories of the powerful and the strong; what is to be their destiny -- "on that
day"?
13. And (verse 16) what is "that day"?
Chapter 3
1. By using the term "B'ney Yisrael" does the prophet mean "Israel" (the Northern Kingdom) or "all
Jews"?
2. Verse 2 speaks of selection -- and does that confer privilege and exemption from punishment, or rather,
increased responsibility?
3. What do verses 3-5 (poetically) posit as to the inevitability of the future?
4. Is any major event, then, not the result of God's "intent" (verse 6)?
5. And, is there any major "act" of God not preceded by His prophets being so advised?
6. Moreover, does the prophet know he is free not to share his knowledge (verse 8)?
7. What will the observer from afar (Egypt and Philistia) see as the "ambiance" of Israel's center,
Shomron?
8. Would the repeated reference to palaces (and to attendance malfeasance) indicate a prosperous society
- - but only for some?
9. What will become of those who are prosperous?
10. How does the example in verse 12 relate to Amos' occupation?
11. What is the house of Jacob (verse 13)?
12. What will become of the worship center of Israel in Bet El?
13. He who seizes the "horns of the altar" can claim sanctuary; hence what does verse 14 imply?
14. Do the dwellings to be destroyed (once again) indicate a society prosperous (at least for some)?
Chapter 4
1. To whom does the prophet make reference in his sarcastic description of the "cows of the Bashan"?
2. What is the reason for the condemnation -- failure to observe certain religious practices or failure to
observe the mitzvot of economic-social conduct?
3. Would it appear, then, that the influence of the "woman" is considered consequential or incidental in
terms of the economic inequities which the prophet condemns?
4. What prediction does the prophet voice for these "bovines" in verses 2 and 3?
5. Why would there be reference to the bringing of karbonot and tithes; are not these practices
praiseworthy or is the prophet indicating that the these practices unaccompanied by appropriate
observance of the socio-economic mitzvot are less than meaningless?
6. Specifically, in verse 5, what does the prophet state as to the "attitude" of the Israelites?
2 de 5 11/08/2008 06:52 a.m.

7. Has Divinity sought to afford a corrective to these practices (verses 6 and 7)?
8. Was the purpose of the privations of nature, as selective, intended to castigate or to instruct?
9. Accordingly (verse 9) what was the next step?
10. Finally, according to verse 10 and verse 11, what major "punishments" were forthcoming -- and did
they have the desired result?
11. Would "preparing for your God, Israel" bespeak a positive development or one that is to be avoided at
all costs?
12. Verse 13 is a summary descriptive of Divinity and its thesis is that the Divine is forgiving or omnipotent
without any reference to rahmanut?
Chapter 5
1. In verse 1, is the "I" the prophet or God?
2. Does the verse indicate that the destruction of Israel will be followed by respite or that this destruction
represents a finality?
3. Yet, in verse 4, is there an expression of hope -- if one will "search for God"?
4. But, where is the search not to takeplace -- and why are these sites mentioned?
5. Should the "seeking of God" not take place, according to verse 6 what is to become of Israel, that is,
the house of Joseph?
6. In verse 7 the Israelites, again, are accused of basic unethical conduct and this is compared to the
Divine (verse 8). In verse 9 is indicated the response to those who persecute the impoverished -- in
what manner?
7. In verse 10 who are those who do not deal justice in the city's gates and who abhor the truth-teller?
8. What will become of the economic prosperity and the secure dwellings of the powerful (verse 11)?
9. Again, in verse 12, what is the transgression to which the prophet calls attention most forcefully?
10. In verse 14, if the Israelites are to "find God" what must they do?
11. If justice will prevail (verse 15) what is the anticipated outcome?
12. Would verses 16 and 17 indicate that the prophet is optimistic that "the right things will be done"?
13. Why, in verse 18, does the prophet decry those who call for "God's day"?
14. In his description of it, what is "God's day"?
15. Does verse 21 imply that observance is decried -- or that it is denounced under certain circumstances?
16. As one reads verses 22, 23 and 24, it becomes clear that what is essential is the performance of --?
17. How does the prophet recall the observance pattern of the wilderness days (verse 25)?
18. Does the chapter end on a note of hope or despair (verse 27)?
Chapter 6
1. In what do the rulers of Zion and Shomron place their confidence?
2. Why does the prophet direct the Shomronites to visit in nearby country (verse 2)?
3. The description of the life of the prosperous of Shomron would indicate a high level of luxury or
"modest middle class" -- by the standards of that day?
4. Does the prophet denounce luxury or comfort in itself or because of attendant privation for the overall
population?
5. In verse 8 -- what oath does God "voice" and (verse 9) what will become of the prosperous when the
oath is fulfilled?
6. In verse 12, once again, the prophet stresses the reason for the destruction to be visited on Israel: what
is that reason?
7. In verse 13, the prophet adds that those who are powerful and prosperous have ascribed their power
and prosperity to themselves or as deriving from Divinity?
8. Does verse 14 indicate that the privation to come will include foreign nations?
3 de 5 11/08/2008 06:52 a.m.

Chapter 7
1. In verses 1-6, a dialogue ensues between which "two parties"?
2. In this dialogue the Divine is quoted as threatening and the prophet as importuning and what is the final
outcome of the dialogue?
3. In verse 7, the prophet "visions" God as on the wall of the city with a measuring rod (a plumb line --
although others translate as a pick axe) -- and what is the portent of this vision?
4. In verse 8, God is quoted as saying that He is going to apply the 'plumb measure' measuring rod or pick
axe to Israel and as a result what will become of it?
5. In verse 9 is the destruction only political or are religious sites to be destroyed as well?
6. Why does Amatzyah advise Yeravam that Amos is rebelling against the monarchy?
7. In verse 11, has he quoted Amos correctly?
8. Do we have a response from Yeravam recorded here?
9. In verse 12 Amatzyah appears to take "matters into his own hands"; how?
10. When Amos responds (verse 14) saying that "I am not a prophet" does he mean that literally or rather
that he is not a member of the establishment prophetic guilds?
11. And, when he says "I am not the son of a prophet" does "son" here mean a genetic descriptive or,
rather, not part of the prophetic community?
12. How does the end of verse 14 coalesce with the first verse of chapter 1?
13. According to verse 15, how is it that Amos has come to prophesy?
14. Would verse 16 indicate that Amos is about to acquiesce to the "suggestion" of Amatzyah?
15. In verse 16 the last Hebrew word is unusual. How is it usually spelled?
16. Is Israel usually referred to as the "house of Isaac"?
17. What is the prediction for Amatzyah and his family?
18. Does the prediction indicate that Amatzyah's wife shall become a prostitute or, rather, that in the day of
devastation she will be treated as such?
19. Is there any solace at the conclusion of the chapter?
Chapter 8
1. In verse 1, reference is made to a "basket of summer fruits"; what is the Hebrew word for "summer"?
2. And in verse 2, there is a Hebrew word meaning the end (in a negative sense) -- which word is
"haketz"; what is the pun between the Hebrew word for summer and the Hebrew word for end
(destruction)?
3. In verse 4, the reason for the (once again threatened) destruction is re-stated -- what is it?
4. In addition to oppressing the poor and dealing unjustly with the impoverished (verse 5) the
"prosperous" are accused of what dishonest practices?
5. In verse 7 what is the oath that God takes as a result of this conduct and what shall be done to those
who do these things?
6. Would verse 9 predict a "natural phenomenon" or rather a total disarray in nature as part of the coming
punishment?
7. In verse 11, the prophet predicts a "famine" but is it a famine for food?
8. How does verse 12 indicate what the yearning will be?
9. Will the search be successful (verse 12)?
10. Would the closing verse indicate that the sites mentioned were for worship unacceptable to the
prophet?
Chapter 9
4 de 5 11/08/2008 06:52 a.m.

1. Where would the prophet be in terms of the description of the first verse?
2. Why is this prediction set in the most kadosh of locations?
3. Is there any escape from that which will unfold (verses 2 and 3)?
4. Even in exile, will they be spared further punishment?
5. Verses 5 and 6 affirm the majesty of Divinity and its omnipotence; how would this relate to the
previous verses?
6. Does the mood of the prophecy change with verse 7?
7. What is the significance of comparing the Israelites to the sons of the dark skinned (Ethiopians)?
8. While God brought the Israelites out of Egypt, God also brought the Philistines from --; what is the
implication?
9. In the last analysis, irrespective of love and selection, what is the attitude of God towards the
transgressor (verse 8)?
10. Yet, there is some hope (end of verse 8) -- what is it?
11. Will those Israelites who dwell outside of Israel be spared (verses 9 and 10)?
12. Yet, when that "process" has been complete what is predicted (verse 11)?
13. And with the coming of that will nature respond favorably?
14. What will become of the exiled folk?
15. And, in verse 15, what is the final prophecy of Amos for Israel and in whose name does he state it?
5 de 5 11/08/2008 06:52 a.m.

http://www.uscj.org/cgi-bin/print.pl?Obadiah6475.html
Perek Yomi - Obadiah

Obadiah (Ovadyah - i.e., "the servant of the Lord" - in Hebrew) is unique among the books of the Prophets
and in the Bible as a whole because it consists of only one chapter of 21 verses. It is read as a Haftarah for
Va-yishlah (Genesis: 32:4-36:43) and thus marks one of the rare occasions during the year when an entire
book (brief as it is) constitutes a Haftarah. One can, understandably, speculate that Obadiah had much more
to say but that his words either were not recorded or were lost.
Despite the brevity of the book, scholars disagree over its basic unity, some suggesting that it represents two
different speakers and two different time periods. The main message is a condemnation of the nation of
Edom, whose progenitor was Jacob's brother Esau (hence the selection as a Haftarah for Va-Yishlah), and
which was historically an enemy of the kingdom of Judah. Obadiah prophesies disaster for the Edomites and,
indeed, the country was overrun by Arab invaders toward the end of the Sixth Century B.C.E. Nevertheless,
some scholars maintain that the last few verses refer to a much later period in Jewish history. A book need not
be lengthy to arouse controversy.
Chapter 1
1. The name of the prophet (Obadiah in English, Ovadyah in Hebrew) is actually composed of two words
-- eved Yah (or oved Yah) -- and in either case what would the name imply?
2. Other than the name of the prophet is there any additional information as to his background, the time of
his prophesying, the location?
3. To whom does the prophet address his opening observations?
4. Although a "small group" (verse 2) what was the self-image of the Edomites (verse 3) in the opinion of
the prophet?
5. Does verse 4, with its reference to "eagles" and to "dwelling amongst the stars" refer to geography or to
attitude?
6. In verse 6 what biblical echo is there from the book of Bereyshit (in which Edom is a synonym for
Esau)?
7. Verse 8 would imply that the country of Edom was well endowed with "wise men" or is the reference
to the destruction of sensible leadership and thought?
8. Verse 10 sets down the prophet's reason for excoriating Edom; what is that reason?
9. Would verse 11 imply attacks upon Judea (especially Jerusalem, and if so, what was the role of the
Edomites?
10. Does verse 12 hint (perhaps explicate) that the prophecy is after 586 B.C.E.?
11. Verse 15 predicts "God's day" which will be a day of judgment for whom?
12. And, at the time of Edom's judgment (verse 16) what will become of Mount Zion and the House of
Jacob (verse 17)?
13. And with the ascendancy of Israel what is the lot of Edom-Esau to be?
14. Will the "coming days" see an expansion of the geographic confines of Judea/Israel?
15. What is the portent of the closing verse (21)?
16. This is the only prophetic text of Ovadyah; could one determine from it where and when the prophecy
was uttered -- and is there any hint as to why there is but one chapter?
1 de 1 11/08/2008 06:53 a.m.

http://www.uscj.org/cgi-bin/print.pl?Jonah6476.html
Perek Yomi - Jonah

Jonah (Yonah in Hebrew) is probably the most fascinating, most challenging, and best known book among the
Twelve Prophets because of its narrative content and because it is read as the Haftarah on Yom Kippur
afternoon. The book entered the folklore of the Western world primarily because of the tale of Jonah's brief
but dramatic stay in the belly of a great fish (popularly perceived as a whale) which captured the imagination
of people of all ages and levels of sophistication.
From a literary standpoint, Jonah is a masterpiece, particularly the first chapter which combines adventure,
suspense, and even an element of humor. It also illustrates the essential brotherhood of humanity which
becomes evident at a time of crisis.
The Book of Jonah (his name means "dove") is challenging to the reader because his character is somewhat
perplexing. He is the ultimate reluctant Prophet among a number- starting with Moses - who attempt to refuse
the Almighty's call, when he tries to flee from the presence of God and His demands by boarding a ship
headed for the western Mediterranean Sea. He is unwilling to preach the message of repentance to the
inhabitants of the city of Nineveh. Does he refuse because they are not Jewish or because they are unworthy
of God's forgiveness? The symbol and brief episode of the kikayon (gourd, ricinus plant) may only partially
answer these questions (Chapter 4).
The main message of the Book of Jonah is the power of repentance and the universality of God's forgiveness.
There are questions about Jonah's time frame and whether the city mentioned in the book was actually the
capital of the mighty Assyrian Empire which may have been in a state of decline when Jonah preached to it,
or some other locale with a similar name. Another curiosity about this book is that, unlike the other Prophetic
works, it does not record the utterances of Jonah except for his prayer while inside the fish. It is primarily
narrative in style, written by an anonymous author probably some time after the destruction of Nineveh (612
B.C.E.) or, according to some scholars, even a few centuries later. The identity of Jonah is uncertain; a
Prophet by the same name – Jonah ben Amittai - is mentioned in II Kings 14:25.
Significantly, Elias Bickerman includes Jonah with Daniel, Koheleth (Ecclesiastes), and Esther among the
"Four Strange Books of the Bible". (Elias Bickerman, Four Strange Books of the Bible, New York, Schocken,
1967.)
Chapter 1
1. What does the name Yonah mean literally?
2. Is there an indication of where Jonah might have been when "the word of God" comes to him -- or an
indication of what period in history?
3. Jonah is instructed to go to Nineveh and to call out to the city because its actions are considered
transgressive -- and is there anything else that he is expected to do?
4. Jonah opts for non-responsiveness and seeks to flee to Tarshish -- utilizing what mode of flight?
5. Would verse 3 indicate that nautical traffic between the coast of Israel and other areas was "normal"?
6. Has Jonah said anything to God or has he simply acted?
7. The storm described in verse 4 does not specifically indicate that it was directed at Jonah but is it
possible to arrive at any other conclusion?
8. What, then, does the author implicitly indicate as to the potency of Divinity?
9. While the sailors (and others) undertake measures to alleviate the situation in the midst of the storm,
1 de 3 11/08/2008 06:53 a.m.

what does Jonah do?

10. Would Jonah's actions seem to be that of one who is secure or one who assumes that fate cannot be
thwarted -- or neither?
11. The captain of the craft calls upon Jonah not for help but, rather, to "call upon your God" so that
perhaps there would be some respite; does he specify the name of the god or is it a generic reference?
12. Would it appear that Jonah responded?
13. Those on the boat proceed on the assumption that what has happened is due to the guilt of some
individual and they seek to establish this guilt in what mode?
14. The finger is pointed at whom?
15. Do the sailors/passengers immediately take action or, instead, what is their approach?
16. What would this action imply as to the "moral standards" of this group?
17. From their questions would it appear that, at least insofar as Jonah was concerned, an Israelite had no
distinguishing marks in appearance and/or in garb -- or could one assume that Jonah had concealed his
origin?
18. Jonah's term of identification is neither "Israelite" or "Judean" but, rather what?
19. Verse 10 indicates that Jonah had told the group that he was "fleeing from God" -- where in the text is
this "telling" reflected?
20. Again, is action immediately taken where Jonah is concerned?
21. Would Jonah's words in verse 12 indicate a studied fatalism? At the very least, does it indicate a sense
of his own "importance" or a recognition of the results of disobeying God?
22. In verse 13 what is the reaction of the passengers and the crew? Andwhat does this tell, again, of these
people and their moral/ethical posture?
23. Moreover, in verse 14 the "tefillah" of the group represents a tension between what two considerations?
24. Finally, casting Jonah into the sea -- what is the result?
25. Having noted this result, what action is taken by those who are on the boat in terms of "relationship" to
Adonai?
Chapter 2
1. Does the text deal with the "technical question" of from whence came the "large fish" (there is no
specific reference to a whale or any other type of sea creature -- simply a "big fish") and does the fish
eat or swallow Jonah? (The Hebrew for these verbs differs.)
2. According to the text Jonah, then, is in the innards of the creature for what period of time?
3. Jonah then utters tefillot and what is the substance of his tefillah?
4. The passages in verse 3 are in the past tense; when, then, would Jonah have uttered these tefillot and
have been answered?
5. Does Jonah in this tefillah (which continues through verse 10) at any point express specific regret for
failing to follow God's direction?
6. In verse 6 does the reference to "tehom" imply the Tiamat of Bereyshit or, simply, an adjective for "the
depths of the ocean"?
7. Verse 8 indicates that Jonah remembered God at what time -- and is this entirely atypical?
8. Does Jonah specifically state that it is when there is trouble that he turns to God?
9. What pledge does Jonah make in verse 10 -- and does he, at any point (again) indicate that he will
follow the mandate which he had sought to avoid?
10. Is there any answer from Divinity save for the instructions to the "large fish" which "vomits forth"
Jonah on land (and note the specific Hebrew verb)?
Chapter 3
1. Following the experience of attempted flight is there a message to Jonah again?
2 de 3 11/08/2008 06:53 a.m.

2. In sum, is the mandate to Jonah the same or other than it was originally?
3. Verse 3 indicates that Ninveh was a "small town" or a city of large numbers?
4. If the city was one that was large enough to traverse only in three days and Jonah enters the city "one
day's worth" is his message being delivered in the center or heart of the community or elsewhere?
5. Jonah advises that in forty days Ninveh will be destroyed; does he offer any palliative or any measure
to avoid this destruction?
6. What is the response of the Ninveh-ites and would that response indicate (over and above the specific
text of verse 5) an attitude towards Jonah?
7. Do the attempts of the Ninveh-ites at reversing the prediction limit themselves to the general populous
or include the leadership?
8. Is reference ever made elsewhere in Biblical text to mourning (repenting) on the part not only of people
but of animals (verse 8)?
9. In addition to crying out to Divinity, what other action do the people of Ninveh undertake?
10. And in undertaking these actions they do so with what thesis (hope, expectation) in mind (verse 9)?
11. As a matter of fact, according to verse 10, is their assumption correct and realized?
12. Does the text address the question of how God could/would/does change Its mind?
13. Does Jonah's prophecy include other than the one sentence prediction of destruction?
Chapter 4
1. Jonah is angry -- very angry; does the first verse indicate why?
2. In verse 2 Jonah lodges his complaint against Divinity -- indicating that he knew what would happen
were he to predict destruction for Ninveh -- which was?
3. But, why would knowing that God would forgive lead the prophet to ask that he himself be "taken"
since it is better that he should die?
4. Divinity (verse 4) asks the very same question -- and is there an answer given thereto by Jonah?
5. Is there any action by Jonah other than to leave the city and for what purpose?
6. If Jonah was secure in his prediction of God's forgiveness why the uncertainty "to see what would
happen in the city"?
7. The first Hebrew word in verse 6 is identical with a word utilized in chapter 2 -- it is the word
"Vayeman" and has a particular implication in both cases -- implying something unusual, and what was
that in both instances?
8. Jonah's great joy at the kika'yon (the foliaged plant) would seem disproportionate to it or not?
9. The joy of Jonah is short lived -- why (verse 7)?
10. Once again, Jonah's reaction pendulums to the extreme and he asks that his life be taken -- why?
11. And, once again, what is God's inquiry of Jonah (verse 9)?
12. In verse 10 the lesson of the text would appear to be presented: is mercy, forgiveness, a weakness or a
strength to exercise especially by those who are fulfilling God's mission?
13. What, then, would be the reasoned conclusion as to the Divine preference where the transgressor is
concerned -- punishment or forgivenesss (if there is some basis for the latter)?
14. Is this a God of vengeance or a God of forgiving?
15. Verse 11 indicates, further, that transgressive action on the part of those unaware (or largely unaware)
of the nature of their acts must be dealt with in a way different from those who are -- ?
16. What is the answer that Jonah gives -- and can he give any answer whatsoever?
17. Jonah's name means Dove; is every Dove a messenger of peace or can some be vultures?
3 de 3 11/08/2008 06:53 a.m.

http://www.uscj.org/cgi-bin/print.pl?Micah6477.html
Perek Yomi - Micah

The opening verse of Micah informs us that the Prophet preached during the time of three kings of Judah
who, we know, reigned during the Eighth Century B. C. E. His name in Hebrew is Mikhah, a diminutive of
Mikha'yah, meaning " who is like the Lord". His best known and oft-quoted pronouncements include the
statement that Torah will go forth from Zion and the word of the Lord from Jerusalem and the promise of an
era of peace when swords will be beaten into plowshares and spears into pruning hooks (Chapter 4). These
are verbatim quotations from Chapter 2 of Isaiah, suggesting that Micah may have been a disciple of Isaiah or
that both drew upon popular sayings and expectations.
Another oft-quoted citation from Micah is his teaching that The Lord requires three basic actions of His
people: to do justice, to love kindness, and to walk humbly with God (Chapter 6). In contrast to these exalted
preachments, Micah condemns in harsh language both the northern kingdom of Israel and the southern
kingdom of Judah for a multitude of political, moral, and ritual transgressions. He repeats the familiar
Prophetic theme of the futility of sacrifices that are not accompanied by sincerity and ethical behavior.
The book concludes with a passage that is part of the Haftarah of Shabbat Shuvah, along with selections from
Hosea and Joel, stressing God's capacity for forgiveness and exhorting the people to cast their sins into the
depths of the sea, thus providing the inspiration for the Tashlikh ritual on Rosh Hashanah.
Chapter 1
1. Micah in Hebrew is "Mika-Yahu" (who is like God?) -- with what connotation?
2. How does Jeremiah 26:18 confirm the biographical data for this prophet?
3. Micah's prophesies (verse 1) were directed to Israel, Judea or both?
4. Where is "God's place" that God is to leave -- and to what end?
5. What is the shared transgression of Israel and Judea (verses 5-6)?
6. Why is Shomron compared to a prostitute?
7. And where has Shomron's (Israel's) infection spread (verse 9)?
8. And, consequently what is to become of Jerusalem (verse 12)?
9. Why the mourning symbolism of verse 16?
Chapter 2
1. What does verse 1 indicate as to the prevalence of "plotting" among the powerful?
2. Who are the victims of this plotting?
3. Is economic acquisition as such condemned or that which is acquired improperly?
4. What will become of the "pride" and of the property (verses 3-4)?
5. Is God's judgment capricious or the result of action by those to be judged (verse 7)?
6. What will become of the families of the transgressors (verse 9)?
7. Will the "gathering of Jacob" (verse 12) be a "saving" or destruction?
Chapter 3
1. The leaders are expected to be fully conversant with? (verse 1)
2. But, in practice what do these leaders do?
1 de 3 11/08/2008 06:46 a.m.

3. Would verse 3 imply competition or exploitation?

4. When the leaders, facing trouble, will call upon God, what response can be expected (verse 4)?
5. What is the result of "God's face is hidden"?
6. To which (type of) prophets does verse 5 refer?
7. What will become of this genre of prophet (verse 6)?
8. Based on verse 7, is Micah one of these prophets?
10. Is expansion/growth/power evaluated as progress irrespective of the means (verse 10)?
11. Specifically -- of what are the judges accused? The Kohanim? The "prophets"?
12. And do those accused nevertheless assert that God is their mentor and "with them"?
13. The final result of this travesty will be? (verse 12)
Chapter 4
1. In what other prophet does one encounter (virtually) the precise text of verses 1-3?
2. Is the parallel prophecy (a) indicative of quoting or (b) both utilizing a common source -- or
coincidence?
3. What is "the end of days" (verse 1)?
4. Why would the nations/people "flow" to God's house?
5. What will be the result of judging all peoples (verse 3)?
6. Peace, then, will be the consequence of what prior development?
7. The traditional description of "security and well being" is cited in verse 4; and it is?
8. But -- will this mean that all peoples will come to share one (the Jewish) faith (verse 5)?
9. Does the prophet assert, then, that peace and security mandate monolithic belief or, rather, common
adherence to a universal ethic/morality (or neither)?
10. The era of peace will witness what political development for (Israel) Judea?
11. Will that era be for a time or for all time (verse 7)?
12. Historically, would verses 9-10 indicate prophecy pre 722 B.C.E. (the end of Israel) or even later --
with reference to Babylonia?
13. Is verse 13 a prediction of Israel's coming military power -- or its security as a result of God's action?
14. Should this chapter be considered one of promise -- unlike chapters 1-3?
Chapter 5
1. Bethlehem was the home of Jesse and his son, David; is it for this reason that the prophet refers to this
city as the site from which a ruler in Israel will derive?
2. What will be the nature of the "rulership" (verse 3)?
3. And, should there be an attack from Assyria what measures will thwart this aggression (verses 4 and 5)?
4. Verses 6 through 8 predict a "new relationship" between Jacob and those who seek to attack Israel;
what is that "new relationship"?
5. If (verse 9) the horses and the chariots and the fortifications are to be eliminated (verse 9 and 10) is this
a threat or a promise (of a peaceful era which will not require those elements)?
6. Verse 11 indicates the elimination of certain other elements as do verses 12 and 13 -- does this refer to
the "material" to the "religious/ethical"?
Chapter 6
1. With whom is God to "debate"?
2. What is the "argument" advanced in verse 3?
2 de 3 11/08/2008 06:46 a.m.

3. Would verses 4 and 5 indicate a firm familiarity by the prophet with the wilderness experience
following the exodus from Egypt?
4. Does verse 6, referring to Karbanot and confessionals actually inquire or is it a rhetorical statement?
5. To what might the second part of verse 7 refer in terms of the "first born"?
6. In essence, then (according to verse 8) what is it that God would want of the faith adherents?
7. What might be meant by the phrase "walking modestly with your God"?
8. In the criticizing verses 9 through 12 -- what is the essential transgression that is condemned: improper
observances or, rather, economic malpractice?
9. As a result, what is predicted for this type of conduct (verses 14, 15)?
10. The reference is to Omri and Ahab in verse 16; what were their "practices" which lead to this
comparison?
Chapter 7
1. The prophet mourns in the first verse -- why?
2. What type of interpersonal relationship obtains, according to the prophet, as common practice among
the Israelites?
3. According to verse 3, what are the practices of the judges, the leaders and those in authority?
4. Can there be any confidence, then, in a close friend -- in an officer, in one's wife (verse 5)?
5. How does verse6 describe family relationships?
6. Is it the prophet who is speaking in verses 7 and 8 and/or is it the prophet speaking as "representative"
of that (minority) which does not conduct himself in accordance with the prior descriptions?
7. What, then, will become of the nation (verses 11, 12 and 13)?
8. The prophet then indicates what should be done, instead of what is being done in verses 14 and 15 --
and what is that?
9. When this proper conduct obtains, what will be the result (verses 15, 16 and 17)?
10. In verse 18 the prophet cites his firm conviction of a basic theological principle -- what is one of the
most significant attributes of the Divine?
11. And, as a result of that attribute, what is predicted (finally) for the House of Jacob (verses 19 and 20)?
12. Would the conclusion of the prophet's "book" then,end on a note of hope in spite of the repeated
castigations, or on one of despair?
3 de 3 11/08/2008 06:46 a.m.

http://www.uscj.org/cgi-bin/print.pl?Nahum6478.html
Perek Yomi - Nahum

The Prophet Nahum (Nahum in Hebrew, connoting "consolation") is virtually anonymous. There are no real
clues as to his biography but scholars assume that he preached during the second half of the Seventh Century
B.C.E. when Assyria was the major power in the Middle East and known for its extreme cruelty to the nations
that it dominated. Nahum's condemnations are reserved exclusively for the Assyrian capital, Nineveh, whose
downfall he predicts. He thus provides a remarkable contrast to the message of the Book of Jonah. None of
his utterances are directed at the Jewish people except for a brief promise of peace and security.
Nahum makes extensive use of alliteration which can only be appreciated when read in Hebrew.
Chapter 1
1. Is there any indication in the opening verses as to who Nahum was, when he prophesied, or any other
biographical or chronological information?
2. However, since reference is made to Ninveh, the major city of Assyria, and verse 2 speaks of that city
as subject to Divine action, is it possible that the timing would be about 625 to 612 B.C.E. when Ninveh
(and Assyria) were destroyed?
3. In verse 2, appears the word "nokeym" which is usually translated as "vengeance"; might the term be
also translated as retribution by way of God's action when human action is incapable of redressing
injustice?
4. Verse 3 speaks of dimensions of the Divine which appear as contraries if not contradictories; or might
they be consistent with one another?
5. Does verse 4 indicate an "attack upon nature" or, rather, an assertion of infinite power?
6. According to verse 6 can anything/anyone withstand the "wrath" of Divinity?
7. Yet, with the descriptions of power, and wrathfulness, what is the affirmation of verse 7?
8. In verse 11 appears "from you has come forth negative thoughts regarding the Divine"; who is the
"you"?
9. Verse 13 makes reference to his "yoke" -- since the prophet has referred to Ninveh could this refer to
Assyria and one of its conquests, Israel?
10. In the closing verse (14) is the reference to Israel or Judea or, rather, to Assyria?
Chapter 2
1. Does the first verse begin on a note of hope or warning or despair?
2. To whom is this prophecy directed?
3. Specifically, in verse 3, what does the prophet indicate as to Divine action?
4. Verses 4 through 8 describe an attack but not on Judea or Israel; rather, according to verse 9, what city
is being attacked?
5. In verse 12 Ninveh is compared to "a lion's den," which would represent what reputation for Assyria?
6. According to verse 14, what is the final destiny of Assyria and its capital Ninveh?
7. What would motivate the prophet to so castigate the Assyrians?
Chapter 3
1. Is the "city of blood" (that is, full of crime) identified?
1 de 2 11/08/2008 06:55 a.m.

http://www.uscj.org/cgi-bin/print.pl?Nahum6478.html
2. Destruction is promised in verses 2 and 3 and the reason is set forth in verse 4; why is the city being
destroyed?
3. In what verse, presently, does the prophet specifically indicate the city that he is describing?
4. What is the purport of the comparison in verses 8 and 9?
5. Why the reference in verse 13 to "women as your troops"?
6. Verses 17 and 18 describe the former power of Assyria but, to what end?
7. The final verse (19) summarizes the reason for the destruction of Ninveh -- it represents a just
retribution for what action on the part of the Assyrians?
2 de 2 11/08/2008 06:55 a.m.

http://www.uscj.org/cgi-bin/print.pl?Habakkuk6479.html
Perek Yomi - Habakkuk

Perhaps one of the most striking features of this book is the peculiarity of the Prophet's name. It does not
follow the familiar pattern of Biblical Hebrew and may be derived from another Semitic language In Hebrew
it is pronounced Ha-VA-kuk and Rabbinic sources relate it to the verb havak, meaning "to embrace".
Habakkuk is another virtually anonymous Prophet. The assumption is made, based on his pronouncements
concerning the Chaldeans, that he preached toward the end of the Sixth Century B.C.E. He raises the age-old
question, " why do the wicked prosper?" and he discerns an answer in the forthcoming onslaught of the
Chaldeans (Babylonians) against Judah as divine retribution. At the same time, he views the Chaldeans as the
enemy. His plaintive tone is combined with his praise of God.
The third and final chapter of this brief book is written in the style of a Psalm and is the source of speculation
about the unity of the book and its authorship. Its tone is completely different from that of the preceding
chapters. God is glorified as a warrior emerging from the south, trampling His enemies and unleashing the
forces of nature. The book ends on a note of personal exultation.
Rabbinic tradition read 3:3 as a reference to Mount Sinai and thus designated the last chapter of Habakkuk as
the Haftarah for the second day of Shavuot, the holiday that commemorates the Revelation at Sinai.
Chapter 1
1.Is there any identification whatsoever of the time, the place, or the ancestry of Habakkuk?
2.Verse 1 uses the term "massa" -- is this another term for vision? For prophecy? For pronouncement?
3.What is the plaint of the prophet to the Divine?
4.Does verse 3 inquire as to why God is "inactive"?
5.What, according to the prophet, is the consequence of the prevalence of violence and "evil-doing"?
6.Verse 5 appears to be an answer from God; it continues in verse 6; what is the Divine about to do?
7.And will the force aroused by this action be potent and overwhelming?
8.But, if called upon to "do away with evil" how, then, explain verse 11?
9.Does verse 12 indicate that the prophet is affirming that the Chaldeans were to be "an instrument of
God" but that presently the instrument, having become vile,would then, itself, be destroyed?
10. According to verse 13 can the Divine "tolerate" injustice and -- if it cannot, what is the question that
the prophet asks?
11. Does the chapter end with a resolution of this seeming tension between the nature of Divinity and the
prophet's description of Divine action?
Chapter 2
1. What is the attitude of the prophet in the first verse, patience or restiveness?
2. The Divine answer begins in verse 2 and it calls for a written recording -- for what purpose?
3. Is there a future, then, for prophecy (verse 3)?
4. Does verse 4 indicate that, in the last analysis, the righteous will "live"?
5. And, according to verse 5 what is to become of the "treacherous, arrogant individual"?
6. What will the "public opinion" be of the charlatan?
7. And what shall become of the economic predator (verse 7)?
8. But, is it an individual that is described in these verses or is it a country (verse 8); and, if a country
1 de 2 11/08/2008 06:55 a.m.

http://www.uscj.org/cgi-bin/print.pl?Habakkuk6479.html
which country?
9. Might verses 9, 10, 11 and 12, then, actually refer to Chaldea?
10. Whether or not the text refers to individuals or to a nation, what is the "cup in the right hand of God"
(verse 16) and what does it imply?
11. Verse 17 makes reference to "lawlessness against Lebanon" -- would this affirm, then, that the
condemnatory verses refer to a nation rather than individuals?
12. But, in verse 18 and verse 19 -- the reference to idols would appear to be directed towards the nation or
towards individuals?
13. How would verse 20 relate to the preceding verses in comparative terms?
Chapter 3
1. The term shigyonot is unusual; in the context of this chapter could it mean "supplication"?
2. To whom is the tefillah addressed?
3. How might the phrase "God comes from Teman" be understood?
4. Why might there be no reference here to Sinai?
5. In verse 4 is the identificationof the Divine with light or with darkness?
6. Does verse 5 indicate that the Divine (poetically) is immune to any force?
7. In verse 10, as part of the description of the Divine, reference is made to "the roaring of the deep" -- is
there another meaning for "tehom"?
8. Following the description of the Divine in these terms, what is the purpose of "God's emergence" (verse
13)?
9. How does the prophet react to the vision of the Divine (verse 16)?
10. Verse 17 indicates a "failure of nature" -- and how does this relate to the closing refrains of verses 18
and 19?
11. Would the prophet be asserting that, irrespective, his faith in the Divine is unshaken, circumstance and
event to the contrary notwithstanding?
12. Why would this particular passage be read on the second day of Shavuot as the haftarah?
2 de 2 11/08/2008 06:55 a.m.

http://www.uscj.org/cgi-bin/print.pl?Zephaniah6480.html
Perek Yomi - Zephaniah

Unlike so many of the other Prophets for whom we have little or no biographical data, Zephaniah (Tzefanyah
in Hebrew) is introduced in the opening chapter with his genealogy. He was a descendant of Hezekiah, a king
of Judah who receives rare commendation from the narrator of the Book of Kings. We are told, also, that
Zephaniah prophesied during the reign of Josiah, placing him in the second half of the Seventh Century
B.C.E.
Despite his royal lineage, the aristocracy is one of the main objects of his contempt. He also decries the moral
corruption and the syncretistic religious practices of his time which combine the worship of the God of Israel
with pagan ritual. These pronouncements had to be uttered before the sweeping reforms enacted by King
Josiah who was noted for his efforts to eradicate idolatry and to restore obedience to God's Torah. It is quite
possible that Zephaniah played an influential role in those reforms.
The Prophet warns of an impending attack by an unnamed foreign power as God's retribution for the
transgressions of the people. It is unlikely that he was referring to Assyria, which was already in a state of
decline, or to Babylonia, for that matter, which was not yet seen as a threat. His reference may be to the
Scythians who invaded Judah around the year 630 B.C.E.
After warning about the doom of Jerusalem, Zephaniah foresees the preservation of Judah by a small cadre of
people who remain unequivocally faithful to God.
Chapter 1
1. The prophet's lineage is traced back four generations and in the fourth generation who is listed as the
ancestor?
2. Would "kushi" indicate any Ethiopian background?
3. What is the apocalyptical message of verses 2 and 3; will there be universal destruction?
4. And, specifically, will this destruction focus on the Jew and, if so, where?
5. Would verse 4 indicate that there were pagan practices in Jerusalem and the Temple?
6. Verse 5 indicates some pagan practices but, as well, those who "genuflect and bow to God" and, at the
same time also swear by Malcam -- what is the concern with this mélange?
7. Verse 6 describes a different religious constituency; what is it?
8. Verse 7 refers to a concept that has appeared in other prophets -- "God's day"; is this a day of joy or a
day of judgment and "punishment"?
9. In that day (verses 8 and 9) who, specifically, will be singled out for punitive action?
10. Verse 12 speaks of a "particular search" of those who relate to God in what fashion -- vengeful?
merciful? or fais-neant?
11. According to the prophet (verse 14) is "God's day" distant in time or imminent?
12. What word in the Hebrew text of chapter 15 has been used to describe a major tragic event in modern
Jewish history?
13. Will those who are economically secure find that their wealth will enable them to escape (verse 18)?
Chapter 2
1. What might be done in order to avoid "God's wrath"?
2. According to verse 4 what will become of Philistia?
1 de 2 11/08/2008 06:56 a.m.

http://www.uscj.org/cgi-bin/print.pl?Zephaniah6480.html
3. And, in verse 5 who are the "cretim"?

4. Will the "sea peoples" escape "God's wrath"?
5. According to verses 8 and 9 why will Moav and Amon be destroyed?
6. In verse 9 reference is made to "God's nation"; to which group is this reference?
7. As to Assyria, the major imperium, what is to become of it (verse 13)?
8. How does verse 15, in some respects (especially its conclusion) recall the kinot of Tisha B'Av, albeit it
does not refer either to Israel or Judea?
Chapter 3
1. In a description of Jerusalem/Judea, what does the prophet observe as to the attitude towards Divinity,
the practice of the leadership, the action of the judges, and the conduct of the prophets?
2. In verse 5, how is God "compared" to the transgressive city?
3. In verses 6 and 7 reference is made to the destruction of various nations in the expectation that what
lesson would be learned by Jerusalem?
4. However, instead, what was the conduct of the "pupil"?
5. According to verses 8 and 9 is the description of Divinity limited to a power only in Israel or Judea or is
it universal?
6. And, at the appropriate time (verse 11), what will become of the "proud" and the haughty?
7. Who shall, then, remain (verses 12 and 13)?
8. Where that remnant is concerned, how will it conduct itself?
9. Then, what will be the "relationship" between God and Jerusalem?
10. The concluding verses (16-20) predict a time for Jerusalem which will have a series of delightful
prospects; what are they?
2 de 2 11/08/2008 06:56 a.m.

http://www.uscj.org/cgi-bin/print.pl?Haggai6481.html
Perek Yomi - Haggai

With the Prophet Haggai (pronounced Haggai in Hebrew), we enter a new, brief and final era of Biblical
prophecy. Babylonia has been subdued by the might of Persia. King Cyrus, whom Jewish history looks upon
favorably, has permitted the Jews to return to their homeland. The majority elect to remain in Babylonia,
having adjusted to the conditions of the exile, while the more faithful make the difficult trek to Judah to begin
their lives anew. That event began in 537 B.C.E.
Haggai's chronology can be determined by his references to specific years in the reign of King Darius, a
successor of Cyrus, who had to contend with numerous rebellions. Darius had ascended the throne in 521.
Against this background, Haggai calls for a renewal of the religious and national spirit of his people and the
rebuilding of the Temple in Jerusalem. He foresees a "day of the Lord" when great empires will cease to
subjugate smaller nations and will make pilgrimages to the Temple. That messianic era cannot become a
reality without a Temple, a project that Haggai views with great urgency. It is believed that Haggai was
already up in years when he began to prophesy, that his career was short-lived (his recorded utterances span
just a few months) but that he lived long enough to see the foundation of the Temple set in place under the
leadership of the governor of Judah, Zerubbabel, who evidently was moved to action by the Prophet.
Chapter 1
1. From the introduction, the prophet is delivering his message at what period in Jewish history?
2. Having returned (that is, some having returned) from exile, what major religious center remains to be
built?
3. Verse 4 indicates that the concern of those who had resettled on the land was primarily for themselves
and, as a result, were they enjoying blessing or privation?
4. Specifically, in verse 9, what association does the prophet establish between the failure to rebuild
"God's house" and the condition of the people generally?
5. What was the reaction of the leadership of the returned exiles and the people themselves (verse 12)?
6. Was there any objection from any quarter (as recorded in this volume) to the "building of the house"?
Chapter 2
1. From verse 2, would one conclude that although "God's house" had been built it was "something of a
disappointment" because of its modest size and furnishings?
2. What is the message of the prophet to those who are somewhat dismayed by the "simplicity"?
3. What is the prediction for both the House and the land?
4. Verses 14 through 19 are meant to instruct the listener that with the establishment of the house (its
condition to the contrary notwithstanding) will come blessing or privation?
5. How does the prophet conclude his message -- with optimism or with concern?
1 de 1 11/08/2008 06:57 a.m.

http://www.uscj.org/cgi-bin/print.pl?Zechariah6482.html
Perek Yomi - Zechariah

Zechariah (Zekharyah in Hebrew) is the second of the post-Exilic Prophets. The book ascribed to him may
represent two different personages who lived at different times, according to most scholars. Thus a basic unity
appears to be lacking in this, one of the longest books of the Twelve Prophets. Most modem authorities agree
that the book should be divided into two parts: Chapters 1- 8 record the pronouncements of the Prophet
readily identified as the Zechariah who was a younger contemporary and most likely a disciple of Haggai. He
began prophesying around the same time as Haggai, i. e., early in the reign of King Darius of Persia, about
520 B.C.E. The second part, consisting of Chapters 9-14, will be discussed below.
Noteworthy among Zechariah's prophecies is his insistence - like Haggai - on the rebuilding of the Temple as
a prerequisite for the spiritual and national renaissance of the people of Judah. His message is much broader;
he places great emphasis on justice, truth, peace, mercy, and compassion. The Book of Zechariah contains a
wealth of visions and symbols. It is unique also in its references to a malakh (angel or messenger) as an
intermediary rather than an experience of direct communication with God. Messianic expectations are
prominent. Indeed, Zechariah sees Zerubbabel, the ruler of Judah, as a potential Messiah, a hope that is not
fulfilled. It is also significant that, unlike the other Prophets, there is evidence that Zechariah reached his
audience by the written word as well as by oratory.
The reader will recognize certain passages of the book as very familiar, particularly portions of Chapters 2, 3,
and 4 which form the Haftarah for the (first) Sabbath of Hanukkah. Most memorable is the declaration: "Not
by might, nor by power, but by My spirit - said the Lord of Hosts" (4:6).
The authorship and dating of the second part of the book has puzzled scholars. There is no clear reason for its
incorporation into Zechariah unless portions can be attributed to a prophet with a similar name who was a
contemporary of Isaiah in the Eighth Century B.C.E. The literary style of the last six chapters is vastly
different from the first eight; it is poetic. Zechariah's name does not appear. There are prophecies which refer
to the Philistines and to Damascus among other people and places that are associated with the period of the
First Temple. Adding to the mystery is the mention of Yavan, generally understood as Greece, which implies
the time of Alexander the Great (Fourth Century B.C.E.) or later. The prophecies in this portion, which some
may prefer to call "Second Zechariah", are apocalyptic in character, particularly the final chapter (14) which
describes an earthquake-like upheaval that will change the topography of Jerusalem. This chapter forms the
Haftarah for the first day of Sukkot because it contains a reference to the Festival. It also includes a familar
verse in which the Prophet envisions a time when all peoples shall acknowledge the sovereignty of God. It is
the conclusion of the Aleinu prayer in the liturgy. The JPS translation differs from the rendering found in most
prayer books: "And the Lord shall be king over all the earth; in that day there shall be one Lord with one
name" (14:9).
Note: The prophet Zechariah is placed historically during the end of the 6th century before the common era.
Accordingly, his prophecy is following the return to Israel of a number of those who had been exiled to
Babylonia, the rebuilding of society and, most particularly, the rebuilding of the religious infrastructure which
had as its focus (for the prophet and for others as well) the Temple rebuilding. This is the main emphasis of
the first eight chapters. Chapters nine through fourteen reflect a more universal concern. (The book of
Zechariah is generally considered to have a dual authorship as reflected in the core ideas of Chapters 1-8
and Chapters 9-14.)
Chapter 1
1 de 6 11/08/2008 06:59 a.m.

1. Would the opening passages of the prophet indicate why this particular volume was placed immediately
after Haggai?
2. Is the subject matter in the opening passages of Zechariah comparable to, identical with or diverging
from the Haggai material?
3. Does the name of the prophet have a particular significance -- "God will remember"?
4. What establishes the historical context of the prophet's tenure (verse 1)?
5. Is there any indication of where God's word came to Zechariah?
6. What might the name Berekh-Yah connote? (verse 2)
7. What action is required for the return of God's care to Israel?
8. And how would this action be different from their ancestors' response? (verse 4)
9. Is there any reference to leadership other than prophets? (verse 5)
10. Why might there be no reference to kings or other political leadership (at this time)?
11. How many months elapse from the first "word of God" to the next? (verse 7)
12. Who (or what) is visioned for the prophet? (verse 8)
13. The communicator to the prophet in verse 9 changes to?
14. The land is "quiet"; is this description positive? (verse 12)
15. In verse 13 the dialogue becomes a trialogue and the "messenger" is projected as advocate or critic of
Israel?
16. The message, in sum, is one of consolation (hope for rebuilding and return) or other? (verses 13-14)
17. Why the anger at the nations that were "God's agents"?
18. Would verse 16 indicate that the Temple has been or is to be rebuilt?
19. Is there any prediction as to political restoration (as, for example, the Kingdom of David)?
Chapter 2
1. What do the four "horns" represent? (verses 1-2)
2. What is the function of the "man" with the measuring card? (verse 6)
3. The message (verse 5) posits hope or despair?
4. In verse 9 is "Eheyeh" a verb or a proper name (recalling Moses at the burning bush)?
5. Will the fire (verse 9) be destructive or protective?
6. Should anyone "touch" (attack) the returning exiles, what would be the Divine reaction? (verse 12)
7. The "daughter of Zion" should be joyous because? (verse 14)
8. What is predicted for Judah and Jerusalem? (verse 16)
9. God's manifestation from "the unique place" promises for Israel? (verse 17)
Chapter 3
1. Is "Satan" the "devil" or the force decrying redemption (or both)?
2. What (who) is the "burnt remnant of a stick" that has been saved -- and from what "fire"?
3. The Kohen is dressed in soiled clothing, symbolizing what as to the condition of the priesthood?
4. And with the removal of the soiled garments, what exculpation is projected -- and what were the
transgressions? (verse 4)
5. The new, clean clothing symbolizes what change in the priesthood?
6. Cleansed, there now is set forth the mandate to the Kohen, which is? (verse 7)
7. Is the priesthood, then, to lead; why no mention of political leadership (independence)?
8. Who (what) is "my servant Tzemah"; messianic? Or a leader coming from Persia?
9. The "stone" before the Kohen is attestation to the coming era of peace and security -- symbolized by
"each man under..."? (verse 10)
10. Why might this portion have been selected for the Haftarah of Shabbat Hanukkah?
11. Is the prophecy in this chapter intended to encourage or to warn -- or both?
2 de 6 11/08/2008 06:59 a.m.

Chapter 4
1. Poetically, what is the purpose of "as one awakened from sleep?" (verse 1)
2. What does the seven branched candelabrum call to mind?
3. Does the prophet appreciate the meaning (verses 4-5)?
4. The interpretation that "it is not by might nor by strength" but by (with, through, by way of) God's spirit
-- that what will come about?
5. What is the implication for the relationship, then, between political and religious leadership?
6. Zerubavel, then, who is to plan the rebuilding -- is to be guided by the objective of political power and
military powers or? (verse 9)
7. Would verse 9 imply that "the House" is rebuilt or (at least) in the process of rebuilding?
8. And, as to the two olives, do they represent bilateral rule: priesthood and political leadership?
9. Is this, then, a prediction for the "return" of Davidic rule?
10. At any point is there any (oblique or specific) reference to the removal of Darius' control?
11. Is the prophet calling for religious restoration led by the priesthood?
12. Who is "the Lord of all"? (verse 14)
Chapter 5
1. In this vision what does the prophet see?
2. According to the third verse, what is the purpose of this "scroll"?
3. And, in verse 5 what is the mandate given to the prophet where this scroll is concerned?
4. In the second vision (verses 6 and 7) what does the prophet perceive?
5. Is there any significance in terms of seeing a scroll which is "a measurement of conduct" and the
"eyfah" which is also a measurement or is this purely coincidental?
6. To what evil is reference made in verse 8?
7. Would verse 11 indicate that this vision predicts the elimination of "evil" and/or those forces which
may be inhibiting reconstruction and relegating same to some distant place?
Chapter 6
1. In the vision of the "chariots" is there any comparison with the vision of Ezekiel and "the chariot"?
2. According to the reply to the prophet's inquiry (verse 5) what do these chariots represent and from
whence do they emanate?
3. In the vision do these "chariots" have a particular function and a particular destination?
4. What turn does the prophecy or text take in verses 9 and 10 and does this have any relationship to the
vision?
5. Who is to be designated as the Kohen Gadol (and is there any reference to any parallel development on
the political level)?
6. Who or what is "Tzemah" (usually rendered in English translation as "a shoot growing from a plant or a
tree")?
7. From verse 12 would one conclude that "God's house" is already built?
8. Would verse 13 imply that there will be two leaders -- the one the Kohen and the other in a different
category -- and that there would be a happy coalescence of views and authority where they were
concerned?
9. In verse 14 what are the atarot and why are they to be assigned to the individuals mentioned -- and
have these individuals been mentioned earlier (see verse 10)?
10. Is the last refrain in verse 15 a truncated introduction to that which might have followed or is it a
conclusion indicating that what has been predicted in this chapter would come about -- if?
3 de 6 11/08/2008 06:59 a.m.

Chapter 7
1. According to the calendar reference in verse 1 when does the Jewish year begin -- with Tishrei or with
Nisan?
2. Why would a message have been sent to "God" and to whom was the message delivered?
3. Would verse 3 indicate that there were a number of prophets who had returned to Israel?
4. Why would there be lamentation in the fifth month and what would that month be if one were to begin
the counting with Nisan?
5. In verse 5 does "Am HaAretz" refer to the general populous or rather to the Council of
Representatives?
6. In verse 4 et. seq. what is the response to the inquiry as forthcoming from Divinity through the prophet?
7. Would it appear that the fasting, then, is efficacious in terms of resolving the lamentations for the
destruction of Israel and Judea?
8. Would verse 9 indicate that, instead of fasting, there is another approach which, indeed, is efficacious?
9. And, according to verse 11, had this particular course of action been clearly projected before -- and
with what reaction prior to the destruction in Judea and Israel seventy years before?
10. As a result, what was the consequence (verse 12)?
11. Moreover, (verse 13) what will be the response now to conduct which is mourning but, evidently,
which does not include a consistent regular pattern of ethical conduct?
12. Does the chapter, then, end on a positive note, a negative note, or an indication of what might happen if
a particular course of (ethical) conduct were to be adopted now?
Chapter 8
1. Does verse two reflect the prophet's view of God in his own time -- or is it the third verse which is
crucial?
2. Will Jerusalem be reputed as the city of power or of truth?
3. How does length of days relate to established society (verse 4)?
4. Is the result Jerusalem a place for "nostalgia" and/or youthfulness and joy (verse 5)?
5. From whence will the exiles be redeemed (verse 7)?
6. In verse 8 is the word Eheyeh a noun or a verb?
7. How does verse 8 re-emphasize the essential nature of rebuilt Jerusalem?
8. What is the core structure of the rebuilt Jerusalem -- walls? palaces?
9. How determinative is the rebuilt (rebuilding of) "God's house" for the future? (verse 10)
10. What natural phenomena will accompany the rebuilding? (verse 12)
11. Verse 13 predicts a "new reputation" for Judah and Israel, which is to be?
12. In verses 14-15 what is the relationship of the lot of the ancestors to the contemporaries of the prophet?
13. What mandate is given to the returnees in terms of the essential of their interpersonal conduct? (verses
16-17)
14. Why are the "fast (mourning) days" to be replaced by joy -- only if accompanied by what action?
(verse 19)
15. Is "God's house" to be solely for Israel/Judah? (verse 22)
16. Why will all peoples turn to the "Ish Yehudi" at that future time? (verse 23)
Chapter 9
1. While the opening verses predict firm chastisements for the neighbor of Judah/Israel, what is the
concluding refrain? (verse 7)
2. Is the ruler of Zion (to come) a symbol of power, military achievement -- as described in verse 9?
4 de 6 11/08/2008 06:59 a.m.

3. Is the description of a supernatural nature?

4. Has verse 9 been given a provenance of import in the Christian testament?
5. Will Israel/Judah, then, be a militarily powerful entity (verse 10)?
6. Is the "blood of the covenant" (verse 11) a reference to the Sinai experience?
7. Yet, is the tenor of verses 12-15 that of peace or of military -- and, if the latter who/what is the "power
and the victory"?
8. In conclusion -- joy is described in what chronological frame? (verse 17)
Chapter 10
1. Nature, in the last analysis, is independent of or reliant on Divinity? (verse 1)
2. Appealing to idols has what efficaciousness? (verse 2)
3. Who are the "shepherds" that evoke "God's anger" -- those who led nations that attacked Israel or the
misleaders in Israel? (verse 3)
4. Do verses 4-7 seem to be descriptive of the period of the exiles' return or prior thereto?
5. And, would verses 3-12 (cast in future tense) provide the answer to the timing of the prophecy?
6. Does this chapter refer (directly or obliquely) to the restoration of "God's house" and/or the Kohanim?
Chapter 11
1. Why would the prophet (in verses 1-3) so scathingly address Lebanon? Is this a reference to an earlier
relationship between the land north of Israel and Israel and/or a prediction for the future?
2. In verse 4 (and subsequently) are the sheep mentioned to be taken literally or, rather, are they people
who are being led by shepherds?
3. Indeed, would verse 6 seem to make it abundantly clear that this is the reference in the preceding
verses?
4. But, who are these sheep -- and who are the shepherds? Is this a reference to Israel? To some other
country or countries?
5. In verse 6, reference is made to not pitying the inhabitants of the land -- which land?
6. In verse 7, who is speaking -- the prophet?
7. In verse 7 and subsequently, is the reference to sheep and staff literal, since this is to serve as an
example of what will happen to the people?
8. Is the declaration in verse 9, that there would be no further concern for "the sheep," a reference to no
further concern for the people -- and is this the people Israel?
9. In these passages (verses 7-10) whatdo the two shepherd's staffs (unity and favor) possibly represent --
and who, then, would be the shepherd?
10. Would the reference in verse 14 make it absolutely certain that the "sheep" are the people of Judah and
Israel?
11. In verses 15-17 who is the "shepherd," who will actually be the destroyer of the flocks and who, then,
is the "worthless shepherd who abandons the flock"?
12. Would it be an exaggeration to say that the prophet is not entirely clear as to the message although,
perhaps, in his own day those who heard it (or read it) understood precisely that to which he was
referring?
Chapter 12
1. Would the first verse indicate a declaration of the prophet as to the universal provenance and power of
God?
2. Verses 2-5 describe what will be become of Jerusalem and of Judah at a future date. Is this prediction
5 de 6 11/08/2008 06:59 a.m.

favorable to the Judeans or favorable to their enemies?

3. And, were there any question as to the first section of this chapter, how does verse 7 make it conclusive
as to the future of Judah and Jerusalem?
4. Does verse 7 make any reference to either the House of God or to the Kohanim or, rather, to some
political aspiration?
5. Why, then, would there be a wailing and bitter grief (verse 10), stressed, further, in verse 11?
6. Do verses 12 and 13 indicate a total isolation and how would this relate to the spirit of verses 9 and 10?
7. In conclusion, then, would the prophecy in this chapter be favorable to Judea, not favorable or, simply
put, somewhat confusing?
Chapter 13
1. Would the first verse indicate a concern with the political leadership or with the religious leadership in
"that day" -- and would "that day" indicate a projection for an undetermined future?
2. In verse 2 reference is made to the elimination of the prophets; to which prophets is reference made?
3. Verse 3 talks of a violent end to a prophet -- again, what "calibre" of prophet is described here?
4. What does the "hair shirt" indicate as to the garb of certain of those who claim to be prophets?
5. To what constituency does the phrasing of "shepherd and sheep" is there a substantial remnant of Israel
anticipated in "that day" (verse 8 and 9)?
6. The final refrain in the 9th verse would indicate that, finally, there would be a satisfying condition or a
"continuing problem"?
Chapter 14
1. The second verse refers to what destiny for Jerusalem and for those who dwell therein?
2. What is the meaning of "God will war against the peoples" -- what significance does this have for
Jerusalem and for its population remnant?
3. In verse 5 reference is made to "raash" -- what is the actual meaning of the word and what recall does
this prophecy have in connection with an event in the past?
4. The unnatural condition described in verses 6 and 7 would imply what force at work in nature?
5. And, in the concluding portion of this prophecy, what is anticipated for Divinity and does the word
Aretz mean or Israel or the world?
6. Verses 9 and 10 indicate, as well, a certain future for the dwellers in Israel; what is it?
7. In verse 13, the tone changes to one of admonition for those nations which attack Jerusalem; what is to
become of them?
8. Will the "plague" be limited to the warriors themselves (verse 15)?
9. What holiday is singled out as the "pilgrimage" festival which will obtain in the future?
10. And, what is to become of any nation which does not send pilgrims to Jerusalem at that time?
11. At the end of days as described in the concluding refrain of this last chapter of the prophet what is the
emphasis -- on the political aspect or on the aspect of God's house?
12. And what is the meaning of the fact that there will no longer be a Cannanite in God's house?
6 de 6 11/08/2008 06:59 a.m.

http://www.uscj.org/cgi-bin/print.pl?Malachi6501.html
Perek Yomi - Malachi

The twelfth and final book of the Trey Asar collection is known by the name Malachi which may not be the
actual name of the Prophet but a designation given by a scribe writing in the third person. The Hebrew
Malakhi means "my messenger (or angel)" and is probably a truncated form of Malakhiyah, meaning
"messenger of the Lord". In any event, according to Rabbinic tradition, the Book of Malachi marks the
cessation of the unique phenomenon known as Biblical prophecy in Jewish history.
This brief book, according to internal evidence, was written some time after the Second Temple was
completed (516 B.C.E.), probably by a contemporary of Ezra and Nehemiah who immigrated from Babylonia
around 460 B.C.E. Among his main messages are God's love for Israel and his advocacy of brotherly love in a
passage that is frequently cited by those looking to the Bible for teachings about the brotherhood of all
mankind: "Have we not all one Father? Did not one God create us?" (2: 10).
On the negative side, Malachi berates the kohanim (Priests) for not fulfilling their ritual responsibilities and
setting an example of loving loyalty to God. He is also concerned about the importance of preserving the
uniqueness of the Jewish people and its role as an exemplar to the other nations. This preservation can be
achieved only by avoiding assimilation which occurs largely through intermarriage with pagan women. The
Prophet was probably instrumental in motivating Nehemiah, the secular ruler of Judah, to enact a law
compelling men who had intermarried to banish their foreign wives. On the other hand, he sees divorce in
general as an undesirable phenomenon and may use it as an allegorical reference to the estrangement between
the people and God.
Malachi's most familiar message is his prophecy of the "great day of the Lord" (Chapter 3) to which tradition
ascribes messianic overtones. It may actually refer to an awesome Day of Judgment, as rendered by the JPS
translation. The reference to the Prophet Elijah as the proclaimer of that great day reinforces the traditional
interpretation. Because of its allusion to the messianic expectation associated with Passover, this chapter is
read as the Haftarah on - and gives its name to - Shabbat Ha-gadol , the Sabbath preceding Pesah.
So that Trey Asar should end on a positive note, the penultimate verse (3:23), announcing the coming of the
Great Day of the Lord, is repeated and thus, in accordance with the traditional reading, serves as a fitting
conclusion to our study of the Twelve Prophets.
Chapter 1
1.Does the introduction to this prophecy indicate anything as to the nature of the prophet himself?
2.Why the interrogative "in what way have you favored us"?
3.Does the Divine reply satisfy the inquiry?
4.Does the reply predict reconstruction for Israel or destruction for its enemy (verses 4 and 5)?
5.And does the refrain in verse 5 indicate a universal appreciation of the dominion of Divinity?
6.What question is posited by Divinity to Israel (verse 6)?
7.Does verse 7 indicate that the concern is primarily with the ethical or with "observance patterns based
upon the karban worship mode"?
8. What is the meaning of the word eyl in verse 9?
9. Does verse 11 affirm the prophet's view that the provenance of Divinity is quite beyond the confines of
Israel?
10. And, in verse 13, is the plaint the violation of ethical and moral principles or, once again, the "karban
1 de 3 11/08/2008 07:00 a.m.

mode" not being properly observed?

11. Does this chapter deal, then, with "the Temple" and/or the overall mitzvah pattern?
12. And would it indicate that the "karban mode" was not being observed in a fashion which was minimally
satisfactory?
Chapter 2
1. To whom is the prophet addressing himself in this chapter?
2. Why the threat to the Kohanim (verse 2)?
3. For what reason would dung be flung on the face of the Kohanim?
4. Verse 6 indicates what the condition of the Kohanim (and the Levitical group overall) had been -- and
what is the implication as to the "current status"?
5. Is the role of the Kohen, then, primarily that of a karban supervisor or, rather, that of a teacher and a
moral/ethical advisor?
6. Indeed, what does the refrain imply with the phrasing "he is a malakh of God"?
7. What would verse 8 imply as to the conduct of these Kohanim in the time of the prophet?
8. Verse 10 sets forth an assertion which has been repeated again and again in just about all religious
literature; what is that assertion?
9. Would the pattern of karbanot as described in verses 12 and 13 appear to be satisfactory to the
prophet?
10. How have the Kohanim and/or the residents of Judea "rebelled against the wife of their youth"?
11. Are verses 15 and 16 a denunciation of divorce practices?
12. Is the 16th verse, as well, a reversion of the legislation in the Torah regarding divorce?
13. Or, reading verse 17, is this particular observation merely an exemplification of "evil conduct" and the
rationalization of the Kohanim who state (as the text clearly has it) "whoever does evil is good in God's
eyes" -- a total rejection of the God of justice?
Chapter 3
1. Who/what is about to appear "suddenly" according to the first verse?
2. Is "the coming" to be a fulfillment or a purification?
3. Who or what (verse 3) is to be purified -- and with what objective?
4. Where does verse 4 appear in our current liturgy?
5. Who is to be cast out (verse 5) and what is to determine the action of Divinity -- and, is this passage
concerned primarily with karbanot or with ethical/moral/just conduct?
6. Verse 6 speaks of a consistency -- and how does verse 7 describe that "consistency"?
7. What differentiates the statement in verse 5 from the observations of "improper conduct" as set forth in
verses 8-10?
8. Would verse 14 indicate a position of outright atheism, agnosticism or, rather, an indication that the
"service of God" does not yield anything consequential?
9. Yet, according to verse 17, not all proceed on the assumption that serving God is pointless; to whom
does this verse refer?
10. According to verse 18, is there, then, a difference between the doers of justice and those who govern
themselves by evil conduct?
11. What, according to verse 19, will become of the mitzvah violators and what will become (verse 20) of
those who observe justice and conduct themselves in accordance with mitzvah norms?
12. What image is conjured up by the frolicking flock?
13. The 22nd verse makes reference to the very origin of Jewishness -- in what manner?
14. And this verse stresses that the origin had, as its core, legislation and regulations for appropriate
conduct -- indicating that what is the essential ingredient in Jewishness?
2 de 3 11/08/2008 07:00 a.m.

15. In verse 23 there is a prediction of the coming of Elijah -- prior to the Messiah? Or, prior to "God's
great and awesome day"?
16. Is that "great and awesome day" defined? Is it a "good time"? A testing time -- both? Something other?
17. The function of Elijah would be to return the hearts of the fathers to their children and the children to
their fathers. What is the meaning of this phrase -- and why would the earth be totally destroyed if this
does not happen?
18. Why is verse 23 repeated after verse 24 when the haftarah of this passage is chanted?
3 de 3 11/08/2008 07:00 a.m.

http://www.uscj.org/cgi-bin/print.pl?Psalms6483.html
Perek Yomi - Psalms

The Book of Tehillim (literally translated as "praises" and generally translated as "Psalms") is a complex
volume in terms of the time of composition of the various chapters, the messages contained, the variations in
language and the origin of many of the concepts. In tradition, the book is divided into five sections (some say
to parallel the Humash). Its material includes personal expressions of regret at transgression, royal tefillot,
historical elements, wisdom literature, importuning, admonition to observance, solace, portions clearly
developed by those who have become choosing Jews, theosophy, theodicy - and much more.
Of all the Tanakh, Tehillim is probably best known by virtue of the fact that so much of the siddur and of the
mahzor (not to the exclusion of the haggadah) derives from this particular text.
The authorship is a matter of lively discussion as is the dating of the various chapters. The sequence of
material rarely follows a subject pattern or a chronological pattern.
Withal, Tehillim is considered one of the most inspirational volumes in the Tanakh and one which affords a
particular solace and thought provocation to the reader/davener. (See supplemental note following chapter
150.)
Chapter 1
1. What is the difference between the Resha'im, the Hotim and Leytzim?
2. Does verse 2 mean persistent study and/or persistent conduct in accordance with Torah?
3. What is the destiny of the evil doer?
4. Is there a definition given of evil doing, as such?
5. In verse 6 does the Hebrew "yode'a" mean "to know" or "to know affectionately and approve"?
Chapter 2
1. In the second verse the "anointed" would refer to whom -- the king,or the messiah (lit: anointed) to
come? (Another term for king in text is "God's anointed.")
2. Would verse 6 give the answer to the reference in verse 2?
3. In verse 7 does the reference to "son" and to "birth" presuppose a literal interpretation or, rather,
affectionate terminology and/or the notion of being chosen (by whom)?
4. In verse 8 who is addressed -- the king? Some other? A prophet?
5. As to the "kings of the earth," to whom should they offer their fealty? (verse 11)
6. And, as to verse 12, who are those to be praised and who are secure?
Chapter 3
1. When was this psalm composed, according to the introduction?
2. Do verses 2 and 3 indicate one who is secure or "in danger"?
3. In what does the speaker have every confidence?
4. The word "mageyn" may be translated either as sovereign or as shield; which would be most applicable
in verse 4?
5. Would verse 6 indicate confidence and security?
6. According to verse 9, from whence cometh salvation and protection -- human resources or other?
1 de 43 11/08/2008 07:02 a.m.

Chapter 4
1. Who is the one who calls (verse 2) -- and how does he refer to Divinity: as all powerful, regnant, or
with some other adjectivation?
2. To whom is the third verse addressed?
3. What is the admonition addressed to the "evil-doers" in verses 5 and 6?
4. What is the meaning of "an offering of justice"?
5. Would verses 8 and 9 indicate that the tefillah has been answered and answered fully?
Chapter 5
1. In the second verse what is the request -- for mercy, largesse or something other?
2. How would the terms king and God coalesce (verse 3)?
3. According to verse 5 what is totally rejected by Divinity?
4. Indeed, what active role does Divinity undertake with those who are evil?
5. Would verse 8 imply that the Temple was in existence when this Psalm was written or could "house"
have some other meaning?
6. Again, in verse 9, what is the descriptive -- power? Wealth? Or?
7. To what are the words and the mouth of the evil-doer compared (verse 10)?
8. Who will "take joy" (verse 12)?
9. In verse 13 is the assertion of "God's select" and what is the category of those who are to be blessed?
Chapter 6
1. From whence does the trouble of the speaker derive, in his opinion?
2. And, in verse 3, what is asked for and would the terminology imply physical sickness (necessarily)?
3. Verse 4 indicates that "my essence is most upset" -- and what is asked of God?
4. Is not the verb "shuva" usually applied to a human -- is it pertinent in this particular context?
5. Does the individual request consideration because of qualification or, rather, because of "God's
mercy"?
6. Does verse 6 clearly indicate that there is no immortality and, moreover, that "Sheol" is, in essence, not
"the next world" but rather "the nether world" and that death is the end -- period?
7. Would verse 7 indicate an intensive misery -- but does it define its source?
8. Would verse 9 seem to give the answer -- being put upon by the "doers of evil" who are now removed?
9. And, would verses 10 and 11 indicate that the "danger" or persecution is now quite gone?
10. Who, then, is the recourse of the unfortunate -- be it physiological concern, emotional privation, mental
malaise or economic persecution?
Chapter 7
1. To whom is this Psalm ascribed?
2. And, who or what was the "matter of Kush son of Yemini"?
3. To whom does the importuner turn?
4. According to the third verse is there any alternate source of succor?
5. In verses 3 and 4, what equation is made between asking for help and personal conduct and under what
circumstances would it not be forthcoming?
6. In verse 9, is the Kadosh Barukh Hu limited to Israel?
7. In verse 10, how would the phrase "Elohim Tzaddik" be translated -- God the just or God the explorer
2 de 43 11/08/2008 07:02 a.m.

of the "inner thoughts and being" of the righteous individual?

8. He who "digs a pit" -- what is the result? (verse 16)
9. In verse 17 what thesis is advanced, generally, as to those who seek to "do evil"?
10. Does verse 18 indicate a sense of confidence in the result of the importuning?
Chapter 8
1. What theological principle is enunciated in verse 2 regarding the provenance of God's domain?
2. According to verses 4 and 5, what is the impact of nature upon the observer?
3. Does verse 5 imply a demeaning of humanity or, rather, the need for it to recognize its place in a vast
panoply of creation?
4. In what part of the liturgy does verse 5 appear?
5. And, in verse 6, in spite of the fact that humanity may be a speck, how has it been treated by Divinity
(and in the thought continued in verse 7)?
6. Does this particular Psalm evidence any other thought but praise of God's omnipotence?
Chapter 9
1. The introductory verse makes reference to "the death of a son"; did this happen in the family of David
-- and, if so, on only one occasion?
2. In verse 2 the text moves immediately to praise of Divinity -- how would this relate to the first sentence
and how would it relate to the phrase used upon hearing of a death: "Barukh Da'yan ha'Emet"?
3. What does the word "Elyon" mean in verse 3?
4. Yet, beginning with verse 3, would the text not seem to indicate praise unrelated to a catastrophic
family event?
5. In verse 5, what now frequent adjective for Divinity appears?
6. In verse 8, what is it that "sturdies" God's throne?
7. And how, in verse 9, is this re-emphasized?
8. In verse 11, what is meant by the phrase "those who know Your name"?
9. In verse 12, what is defined as "God's dwelling"?
10. Aside from the righteous, according to verse 13, who, in particular, is the concern of Divinity?
11. How does the mood change radically in verse 14?
12. To where does the Psalm assign the evil? (verse 18)
13. What is the final request as reflected in verse 21?
Chapter 10
1. What question is posed as to theodicy in the first verse?
2. How is the "Rasha" described in verses 2, 3, and 4?
3. Can any of the words of the Rasha be trusted (verse 7)?
4. Who, among others, is the victim of the evil-doer?
5. What is the lot of the impoverished if in the power of the Rasha?
6. Why, according to verse 11, is the Rasha secure in his nefarious activity?
7. And, in verse 12, what does the Psalmist call upon Divinity to do?
8. Does the Psalm end with the conviction that, indeed, the Divine will act in accordance with Its affinity
for justice and for the poor and the other unfortunates?
Chapter 11
3 de 43 11/08/2008 07:02 a.m.

1. Judging from the first two verses, would this Psalm represent the plaint of a victim?
2. While the Divine may seem remote (verse 4) is It yet omniscious?
3. Particularly, who will be "noticed" by God (verse 5)?
4. How does verse 6 call to mind the experience of Sodom?
5. Why, as one of the attributes of Divinity, is there special interest in those humans who are righteous?
Chapter 12
1. Would the opening refrain indicate that the one addressing Divinity for help (actually for saving) is in
dire straits or is this a general lament at the fact that there are many persecuting and dishonest folks
about?
2. Would verses 3 and 4 indicate that what is involved here in terms of threat is violence or, rather,
profound dishonesty?
3. Indeed, is it only dishonesty or (end of verse 4) arrogant narcissism?
4. The anticipated response of Divinity is set forth in verses 6 and 7 and once again the stress is upon what
type of victim?
5. Verse 8 indicates that "You, God will protect them." Who is the "them" and does it include the
speaker?
Chapter 13
1. What is the condition of the author (speaker of this chapter as set forth in verse 2)?
2. Is the "concealing of God's face" to be understood as disfavor? Neglect? Both? Something other?
3. What is the lament of the "victim" as set forth in verse 3?
4. Based upon verses 4 and 5 would the threat, as articulated, seem to be a substantial or marginal one?
5. Yet, in sum, does the Psalm end with a continued plaint or with an "expression of confidence" that
assistance will be forthcoming?
Chapter 14
1. When verse 1 says "in his heart" is this intended to be an emotional reaction or a "thinking" since,
among the ancients, what was the seat of thought -- the heart or elsewhere?
2. What is the conviction of the "naval" where Divinity is concerned?
3. And, as a result of this conviction, what is the action pattern of this type of individual?
4. Would verses 2 and 3 indicate a basic pessimism as to the nature of the society in which the
writer/speaker dwelt?
5. Is the passage one which laments an individual privation or one which addresses privation of Israel as
such? And would this expression be at a time of joy, or at a time of crisis and/or destruction?
6. Or, in other words, is this Psalm actually not a lament which asks for some succor?
7. Indeed, would verse 7 indicate that this was composed at a time of exile or, at least, "partial dislocation
of the Israel population" -- and has there been a prior reference to this condition in the earlier Psalms?
8. Is there any significance in the fact that the hoped-for joy would be for "Jacob and Israel" but no
reference to Judah?
Chapter 15
1. Would it be correct to observe, from the very first verse, that this Psalm deals with the definition of the
"righteous individual"?
4 de 43 11/08/2008 07:02 a.m.

2. What is meant by "dwelling in Your tent"?

3. Does this Psalm refer to living "in this world" -- or "elsewhere"?
4. And, what is the answer set forth in verse 2 -- the crucial aspect of "goodness" as set forth in the words
"honesty," "justice" and one who is truthful not only in words but in thought?
5. In verse 3, there is a description of acceptable (desirable) interpersonal relationships; what are they?
6. In sum, this Psalm would define the "dweller in God's tent" as one who is characterized by what type of
conduct -- and is the emphasis on interpersonal relationships or (and) other areas?
Chapter 16
1. Judging from the introduction would this Psalm be a description of David in his troubled times (or
someone other in his troubled times)?
2. Would the first two Hebrew words in verse 2 properly be translated"I said to God" or "I said of God";
does the "lamed" necessarily mean the preposition "to" or, on occasion, may it mean "of"?
3. And, in speaking "of God" what do the next two words (the third and fourth) in verse 2 actually mean
in the Hebrew?
4. What is it (verse 4) that the author/Psalmist rejects?
5. In verse 5, clearly stated is the selection that is made by the author -- which assumes that there could
have been a choice and if so, a choice between what and what?
6. Would verse 7 indicate that the confidence in God is unmarred by a certain experience which may be
painful or troublesome?
7. Where, in contemporary Jewish living/architecture, do we find the initial phrase of verse 8?
8. In verse 9, the "joy of heart" and the "joy of liver" would indicate what two categories in the individual
(recalling that the heart was the seat of? and the liver was the seat of? -- in ancient days)?
9. What is meant by the phrase "You will not permit my nefesh to be deserted in Sheol?" Is this a
reference to immortality or is this an indication that the person will not be subject to death? And, how
would the second part of verse 10 clarify the first part?
10. Where in the liturgy of certain holidays does the end of verse 11 appear?
Chapter 17
1. In verse 1, the speaker/author indicates that what he is saying is entirely free of what characteristic?
2. From what source does he expect that his destiny will be determined (verse 2)?
3. Does verse 3 indicate a personal/omnipotent Divinity?
4. With the repetition of the address to Divinity, what might one conclude about the condition of the
author (verse 6)?
5. Should the descriptives in verse 8 be taken literally or are they meant as poetic references to a
protective stance?
6. In verse 9 who is described as the attacker/persecutor?
7. To what is the evil compared in verse 12?
8. What does the author ask of Divinity in verses 13 and 14?
9. And (verse 15) what is his concluding refrain?
10. Are the references to "face" and "picture" meant to be taken literally or do they reflect aspects of the
Divine action in protective mode?
Chapter 18
1. The first verse specifically indicates a historic moment in the biography of David; what was that
moment?
5 de 43 11/08/2008 07:02 a.m.

2. With what adjectives in verses 2 and 3 is the Divine described and what is the embracing notion set
forth in those adjectives?
3. Is the speaker/author in immediate jeopardy (verse 5)?
4. And, is he threatened by death (verse 6)?
5. Irrespective of the nature of the threat, what is his recourse (verse 7)?
6. How does this Psalm describe "God in action" or, perhaps, the reaction of nature at Divine displeasure
or Divine action (verses 8 and 9)?
7. Is the "descent from heaven on a cloud" to be taken literally? (One might keep in mind the date when
this was written and various appreciations of Divinity at various stages in history.)
8. What is a "cherub" (verse 11)?
9. According to verse 12, is the Divine in any way "seeable"?
10. And, according to verse 13 what natural phenomena in addition to those already set forth accompany
the Divine -- and, as well in verse 14?
11. In verse 14 are the terms Adonai and Elyon interchangeable?
12. In sum, as encapsulated in verse 16, when the Divine acts what is the reaction of all nature?
13. What does the author expect (verse 17) when he speaks of "God taking him from above?" Is this a
matter of death or a matter of protection?
14. And would verse 18 clearly indicate what is meant by the prior verse?
15. Why, according to verse 22, does the author expect that, indeed, he will elicit God's interest and
protection?
16. And how does this reasoning continue in verses 23-25?
17. What thesis is set forth as to the Divine and the individual in verses 26 and 27?
18. Does the Divine have a penchant for those who are proud or, rather, for those who are "modest" in
their self-image?
19. Does verse 32 clearly state a monotheistic dimension for Divinity?
20. And, in addition to the Divine "instructing," does the Divine also provide other types of guidance (verse
35)?
21. Would verses 38-40 indicate a forgiving attitude toward the enemy or a more "robust" one?
22. In verses 44 and 45 would the author appear to be aspiring to rulership and would this be consistent
with David's biography?
23. And in the concluding refrain, does the Psalmist have any doubt as to what the final outcome will be
between himself, his interest, and those who are his enemies?
24. And as to that final outcome, to whom is attributed the basic power to bring it about?
25. In verse 51 (included in the Birkat Hamazon) "the anointed" makes reference to what ceremony in
Israel when selecting a king?
26. Would the author have any aspiration as to David's line in generations to come?
Chapter 19
1. Verses 2-6 deal with what part of the nature -- the earth, the sea, and the sky or one particular
dimension?
2. Which natural configuration is especially addressed in these verses?
3. Who is described as the source of the "heavenly bodies"?
4. What is the provenance of the sun, in particular?
5. Why is there no reference whatsoever to any of the creations on the earth -- mountains, rivers, etc.?
6. Does verse 8 appear to continue the refrain of the opening passages?
7. What is the subject of verses 8-12?
8. Is the "law" which is referred to halakhah? Natural law? Some other legal/Divinely legislated corpus?
9. Irrespective of its nature, how does the author describe the "law of God"?
10. In verse 9, is "rejoicing the heart" a reference to emotional pleasureor to intellectual satisfaction? Both?
6 de 43 11/08/2008 07:02 a.m.

Neither?
11. Having praised the "law of God" how does the author relate to same in verse 13?
12. What is his request of Divinity (verse 14)?
13. In verse 15 (a very regular refrain in the liturgy) some have translated it as "May the words of my
mouth be according to Your desire, and the thoughts of my heart according to Your will, oh God...";
what is your view of this translation?
Chapter 20
1. May the translation of the word "tzarah" as "trouble" -- "may God answer you in the day of trouble" -
possibly be rendered "in time of siege" (since the root is much the same)?
2. Who is the "you" referred to in the first six verses?
3. Judging from the context, would it be reasonable to regard this as a tefillah for the "congregation" or
the king, on setting out for battle?
4. In verse 6, does this imply (if not explicate) that the king is off to battle?
5. Beginning with verse 7, would it appear that news has been received of the victory?
6. In verse 7, who is the "I" -- a prophet? A Kohen?
7. According to verse 8, in the last analysis, is victory the result of physical strength or the result of God's
favorable intervention?
8. Based upon verse 10, then, would this particular Psalm have its origin during the days of the monarchy?
And, if so, does it indicate if it was during the "united monarchy" or for Judea or Israel during the time
when the country was split?
Chapter 21
1. Judging from verses 2 and 3, would this appear to be a Psalm of victory?
2. In verse 3, what was granted to the king?
3. With what has the king been blessed according to verse 4?
4. And, what is the blessing reflected in verse 5?
5. According to verse 8, why have all these good things come to the king?
6. Is the "you" in verse 9 a reference to Divinity or to the king?
7. Why according to verse 12 have the enemies been destroyed?
8. Of whose vigor and strength is the author mandating song and praise (in verse 14)?
Chapter 22
1. The opening phrase makes reference to "the hind of Dawn" which would not seem to refer to the
content of what follows. In other sources, the word is rendered as "eyalut" meaning "help," so that the
introduction may refer to "help at dawn." Does this seem reasonable based upon what follows?
2. Do the opening verses indicate one who "is in trouble"?
3. According to verses 2 and 3, has help been forthcoming to this point?
4. What history does the pleader call to mind in verses 5 and 6?
5. And, in verse 7, is this how he thinks God regards him or how people regard him (see verse 8)?
6. In verse 9, what is the cynical comment of the lamenter's enemies (and has this phrase been used in a
different religious context)?
7. Do verses 10-12 indicate that he who is pleading has given up hope?
8. What are the circumstances which give rise to the plea?
9. In verse 15, how to understand "my heart has become like wax"?
10. Where, in another religious context, has verse 17 been cited -- especially its ending?
7 de 43 11/08/2008 07:02 a.m.

11. And, as well, verse 19?

12. In calling for rescue and saving, what reason is given in verses 23 and 24?
13. According to verse 25 for whom has God special consideration?
14. Beginning with verse 27, what is the tone of the Psalm -- lament, or praise in expectation of being
saved?
15. Would verse 28 indicate that the author looks upon Divinity as the God of Israel or the God of all?
16. What does the author (possibly) mean by the phrase "before him shall bend the knee all who have gone
down to the dust"?
17. Could the closing refrain of verse 30 refer to immortality?
18. What of the future in terms of the regard for Divinity (verses 31 and 32)?
Chapter 23
1. Why would God be compared to a shepherd?
2. Should this Psalm be considered as one of thanks and/or confidence?
3. Do the green meadows and tranquil waters refer to this life or, possibly, to the after-life?
4. Is the total darkness of verse 4 of this world or of the world to come?
5. What type of table is prepared for the Psalmist before his adversaries?
6. Does the closing verse 6 refer to this life since the phrase "all the days of my life" appears, or does it
make reference to the after-life "for days without end"; or is this simply a poetic reference for a very
long life?
Chapter 24
1. Who is the subject of this Psalm?
2. What power and authority are ascribed to Divinity; is anything excluded?
3. Verse 2 would refer to what section of the Five Books?
4. What is meant by "the mountain of God" and God's unique place?
5. Is it power, artistic ability, keenness of mind -- or something other which qualifies one to be in God's
"presence"?
6. Consider an alternate translation for verse 6 (source: Dahood,"Psalms," Volume 1, page 152): "the One
of Eternity seek, oh you who search for the presence of Jacob"; what is your opinion?
7. In verse 7 does the "lifting" mean a literal opening or does it mean lifting the head in joy and,
accordingly, is a poetic phrase?
8. How do verses 8-10 serve as a parallel for verses 1 and 2?
Chapter 25
1. What type of acrostic characterizes the Hebrew text of this chapter?
2. What is the request of the Psalmist in verse 2?
3. According to verse 5 is "good living" solely dependent upon the individual or does it require "outside
help"?
4. Based upon verse 7 would the author appear to be a younger individual or older?
5. Again, in verse 9 the emphasis would be upon what type of individuals?
6. And, in verses 12-14 what are the characteristics of those who are God-fearing and what is their
"reward"?
7. Does the author specify the nature of his anguish as an affliction in verses 17 and 18?
8. Does the Psalm end with an indication that the enemies/affliction/anguish/pressure have been removed
-- or not quite yet?
8 de 43 11/08/2008 07:02 a.m.

Chapter 26
1. Why does the speaker ask to be judged (or vindicated) - is he in some difficulty?
2. In asking to be probed why is there reference to (literally) the kidneys and the heart - why not "the
brain"; does this reflect on the understanding of the ancients as to the seat of thought and the seat of
emotion?
3. The speaker affirms with whom he does not associate - who is avoided?
4. In verses 5, 6 and 7 - what does the speaker emphasize as his "main conduct"?
5. How, then, explain verse 9 - what does that imply or explicate as to the condition of the speaker?
6. And, would verse 11 affirm that this is a plea for being saved from some danger or for avoiding
punishment?
Chapter 27
1. Does the first sentence indicate a plea or an affirmation of secure confidence (belief)?
2. Do verses 2 & 3 accentuate this confidence?
3. Does verse 4 indicate a request or, rather that the individual continue "in the house of the Lord". And,
in this context, what is "the house of the Lord?"
4. Would verses 5 & 6 indicate that the speaker has recently overcome some test or escaped from some
difficulty?
5. How does the tenor of the Psalm change in verses 7, 8 and 9?
6. Does verse 10 literally mean that his parents have deserted him?
7. What is the plea (or the pleas) in verses 11, 12, and 13?
8. And, finally, what is the closing refrain of the speaker - confidence? uncertainty? supplication?
Chapter 28
1. What is it that is requested in the opening phrase?
2. Reference is made to "the pit". Is this a "prison" or is it a reference to death - when one would appear
to be without recourse?
3. In the second sentence, is there a question of God's power or concern or, rather, a plea for being
embraced by God's concern?
4. What is the definition of the wicked in the third sentence - does it deal with a specific action or, rather,
with overall hypocrisy?
5. Although verse 4 does not so state specifically, is this a plea for punishing those who have
hurt/maligned/dealt wickedly with the speaker?
6. What might the reason be for the shift from the first person to the third person in referring to God in
verse 5?
7. In verses 6 & 7 does it appear that the plea of the speaker has been granted?
8. In verses 8 & 9 reference is made not to an individual but rather to "His anointed" and "Your very own
people". Does this shift the emphasis of the thankfulness from the individual to the entire people of
Israel?
Chapter 29
1. Who might be the "Divine beings" to which reference is made in the first verse?
2. Do the initial verses ask for anything or, rather, are they in the nature of praise for Divinity?
3. In verses 3, 4 and 5 reference is made to God's power "over the waters", "breaking cedars" and similar
9 de 43 11/08/2008 07:02 a.m.

reference; would this be a poetic refrain in which the speaker ascribes to God power over all of the
forces of nature?
4. In verse 10, does the "flood" refer to the Noah experience? And, does it indicate that while God is "in
nature" God is also above nature?
5. Judging from verse 11, would this passage be appropriate for congregational Tefillah - indicating that
the described, omnipotent /Divinity is importuned to help His people - and to which "people" would
reference be made?
Chapter 30
1. In the first verse the emphasis in on "overcoming enemies"; in the second verse the emphasis is upon
"healing" and in the third verse the reference is to being saved from death (Sheol and the Pit being
references to the end of life). For what, then, is the speaker expressing thanks?
2. In verses 5, 6 and 7 does the speaker indicate that there is no "trouble" for those who are believers but,
when all is said and done, there will be joy?
3. How does verse 7 reflect the very common condition of the human to be arrogant when things are
going well and humble/pleading when things are going "badly"?
4. What is the cause of "You hid Your face" and what is the reaction? In recent times, and in theological
consideration of the Holocaust, the phrase "You hid Your face" is mentioned frequently - what is the
meaning of "God hiding Its face"?
5. In verse 10 is the opinion expressed that after death there is "nothing"? Is there some other way to
understand the phrase "can the grave praise You - can it declare Your faithfulness?"
6. In the closing sentences what is reflected - "having been saved" or disappointment and despair?
7. For what occasion or occasions would this particular Psalm appear to be most appropriate?
Chapter 31
1. In the opening passage upon what attribute of Divinity does the pleader rely - mercy? Pity? Justice?
2. In verse 3 does the reference to "ear" have a literal connotation or the (usual) poetic inference of
hearing?
3. In verse 5 what might be the "trap or net" which has been set?
4. On flying or travel, generally, it is customary for many to say verse 6 before setting out; how would this
appear to be suited where a journey is concerned?
5. Would verse 8 indicate that, indeed, the Tefillah has already been answered or would verse 10 indicate
that the plea continues?
6. Does verse 11 appear to indicate that we are dealing with one who is aged?
7. Would verses 12 and 13 indicate oppression which is physical or social disdain - disregard, isolation,
and demeaning?
8. What response does the pleader have for those who demean him (verses 15, 16, 17 and 18)?
9. In verse 18 he asks that his persecutors should resemble Sheol or be silenced in Sheol - does this mean
he wishes for their death or that they be silent as the grave?
10. Would verse 23 indicate that there was a time when the pleader has lost confidence in his reliance on
Divinity?
11. What is the final conclusion of the pleader (as set forth in verses 24 and 25)?
12. Who, then, is urged to be "strong and of good courage"?
Chapter 32
1. Based upon verses 1 and 2 would the author (speaker, pleader) be one who considers himself to have
10 de 43 11/08/2008 07:02 a.m.

transgressed?
2. From verses 3 and 4 would it appear that the transgressor had in no wise recognized his transgression or
clearly asks that it be forgiven?
3. When did he begin to "sense relief" (verse 5)?
4. Accordingly, in verse 6 what is his conclusion as to those who transgress?
5. In verses 5 & 7 the conclusion is "Selah". This term, similar to "Amen" is an affirmation of the
sentiment expressed. Why would it have been positioned particularly in these two verses?
6. What advice is given to those who transgress?
7. According to the text, can evil bring in its wake anything but torment and tribulation?
8. Who, then, will find joy in his/her faith?
Chapter 33
1. In verses I and 2 what does the text call for as a mode of appreciating God - somberness or song and
joy?
2. And, according to verses 4 and 5 what is the essential characteristic stressed - justice or some other
attribute?
3. In verses 6 and 7 aside from the stress on the central (main) attribute, what other power of Divinity is
described?
4. According to verse 9 what was the "method of creation" at the very beginning?
5. Which people is described as fortunate in verse 12?
6. Does verse 13 have a literal geographic meaning or does it presuppose that "God is above all" in the
poetic sense?
7. In verse 15 what is the difference between "fashioning the hearts" and "discerning all their doings" -
does this indicate free will or determinism or neither?
8. If, in verse 16 might does not provide deliverance, what does?
9. And, what is the lot (verses 18 and 19) of those who rely on the Divine?
10. In verse 22 is the relationship, then, to the Divine one of fear or one of trust, indeed, possibly quiet joy?
Chapter 34
1. What experience did David have with Abimelech that this Psalm of thankfulness is attributed to that
moment in his life?
2. Aside from general health (which God provides) what, specifically, is stated in verse 7 - and is it "poor"
in the economic sense or, perhaps, in some other sense?
3. Who or what might be the "messenger of the Lord" (Angel) to which reference is made in verse 8?
4. Should the verb constructs in verse 9 be taken literally?
5. In verse 11 the first word is usually rendered as you have it in the text - meaning the "lions" or "young
lions". Another reading has been "kophrim" - which would mean those who reject or denied Divinity. If
that particular reading were given to the first word how would the sentence then scan and what would
be its balance?
6. In verses 13 and 14 what advice is given to those who would wish to live long and live well?
7. According to verses 16 an 17 what will be the lot of the righteous and what will be the lot of the evil
doer?
8. And, in verse 19 who especially receives the attention of Divinity?
9. In verse 20 it would appear that the righteous do have many problems but what is the final outcome?
10. In verse 23 what is the ultimate suggestion for security?
Chapter 35
11 de 43 11/08/2008 07:02 a.m.

1. Judging by the first three verses what is the condition of the pleader - secure or in trouble?
2. Is the threat to the pleader annoying or life threatening?
3. What, in verses 4, 5, and 6 does the Psalm wish (or ask) for those who are the tormentors?
4. In an agricultural society how would verse 5 be immediately understood?
5. Verse 8 (second word) contains a phrase which, in our time, has a particular meaning - what is it?
6. When, then, will the speaker give praise to the Divine (verses 9 and 10)?
7. According to verses 11 through 14, what was the conduct of the writer/speaker with those who are now
persecuting him?
8. What is the basic question which the pleader poses in verse 15 relating to "reciprocity"?
9. Judging from verses 17 through 25 has relief been forthcoming?
10. And judging by verses 26 through 27 is the confidence and conviction of the pleader in any way shaken
- but has he been "saved"?
Chapter 36
1. How is the introduction to this Psalm somewhat different in the adjectivation of David?
2. In verse 2 the word Transgression is, indeed, capitalized in the JPS version. Is this a poetic refrain or
might it have a theological thrust in "personifying" evil?
3. In verses 4 and 5 who is the "he" - the wicked or Transgression?
4. On the other hand, in comparison what is the nature of the Divine as set forth in verses 6 through 10?
5. In verse 8 is God described as being particularly interested in Israel or, rather, in all humanity?
6. And, in verse 11, who is to receive the special beneficence of Divinity?
7. How do verses 12 and 13 serve as "bookends" for verses 2 through 5?
Chapter 37
1. To whom would advice seem to be given in this chapter?
2. What is the essential reliance of the sensible man, upon himself or upon God?
3. Would verse 5 indicate that human action is really not called for?
4. Does prosperity (verse 7) necessarily presuppose goodness and the favor of the Lord?
5. According to verse 11 who, especially, will be selected by God?
6. Would verse 16 imply that poverty or lack is a "blessing" or is it a comparative statement - comparing
the righteous to the wicked?
7. In verse 21 what is described as one of the characteristics of the righteous?
8. In the Birkat Hamazon verse 25 is cited at the end of the Tefillah; why would it be particularly
appropriate?
9. And, why is it that some, saying the Birkat Hamazon, will leave out this particular verse?
10. Verse 11 indicated that the lowly will inherit the land; what is the opinion expressed in verse 29 - and
could both verses be saying the same thing?
11. In verses 34 through 38 what is described as the ultimate lot of the wicked and that of the righteous?
12. From a personal point of view, would it appear that the writer - speaker of this Psalm has been
"rescued" from some trial (or trials)?
Chapter 38
1. Reading verses 2 through 9 what would one conclude as to the condition of the writer/speaker?
2. To whom does he ascribe this condition?
3. And, for what reason does he have this condition?
4. Yet, does the description of the condition indicate an illness or an "illness of mind" which has afflicted
12 de 43 11/08/2008 07:02 a.m.

the body?
5. In spite of all the difficulties, what would verse 16 indicate as to the relationship to God?
6. The concluding verse presupposes that, indeed, (a) the Tefillah has been answered - or (b) that there is
hope that it may yet be answered?
Chapter 39
1. What might be the condition of the speaker as described in verses 2 through 4?
2. Is the "rage" and the pain directed against an individual or is it directed against Divinity (verses 5 and
6)?
3. What, in these verses, does the speaker ask of God?
4. Would verse 8 and verse 9 indicate that all is hopeless or that there is hope in terms of faith?
5. In verses 11 and 12 does the author imply or explicate that the punishment is unbearable since "man is
but human"?
6. Does the speaker affirm that, withal, there is hope?
Chapter 40
1. Would the first three verses indicate that the poet has been saved from some serious situation?
2. And, as is typical of many of the Psalms, to what is the saving attributed?
3. In verse 3, what might the "mirey pit" represent - is it literal or figurative?
4. In verse 7, what is stressed as the main mode of "pleasing Divinity"?
5. Would verses 10 and 11 refer to Tefillah or general praise of God to all and sundry?
6. Is there a change in the message in verses 13, 14 and 15 - in that the poet is (once again) faced by
tribulation?
7. Would verse 18 indicate that the author considers himself unworthy but hopes nevertheless?
Chapter 41
1. In the opening sentences praise and approval is expressed for what type of caring individual?
2. According to verse 4 what will be the lot of those who care for those who are ill?
3. In describing the attitude of his enemies (verses 6 - 10) what affliction is in mind - poverty,
imprisonment, or some other - and how would this condition relate to the opening 4 verses?
4. In verse 11 what is the specific request of the Psalmist?
5. On what personal attribute does the poet rely in expectation of healing?
6. Does this Psalm, then, end on an optimistic or sad note?
Chapter 42
1. What is the condition of the Psalmist as expressed in verse 2 - secure; sad; endangered?
2. Does the question "when will I come to appear before God?" imply death, or, rather, visiting a worship
center?
3. Who is it that asks the question "Where is your God? - the Psalmist or an "enemy"?
4. Part of verse 5 is included in the Yom Kippur martyrology; why would this be appropriate for that
portion of the service?
5. But, according to verse 6, is the Psalmist entirely without hope or expectation of "good things"?
6. Based upon verse 7, in what land is the Psalmist residing?
7. Verses 9, 10 and 11 are a mixture of hope and being downcast; yet, in verse 12 how does this passage
13 de 43 11/08/2008 07:02 a.m.

end?
Chapter 43
1. Does the lack of any introduction to this chapter indicate that it may well be a continuation of chapter
42?
2. Indeed, do verses 1 and 2 read as a direct continuation of chapter 42?
3. In the final refrain - verses 3 - 5 - what is the concluding "mood" of the Psalmist; and has he been
"healed/saved" or, while still "in trouble", has he affirmed his hope and expectation that things will be
better?
Chapter 44
1. Would verses 2 and 3 indicate that this Psalm deals with an individual or, rather, with a group/nation,
i.e. Israel?
2. And, does verse 4 indicate that the "good times" and the victory in conquering Canaan (although that
particular land is not mentioned specifically) was the result of military prowess or God's help?
3. If the Psalm were to end with verse 9 what would be its central theme - praise or request for aid at a
difficult national time?
4. With verse 10 the Psalmist is describing a time of victory, or of defeat - and a condition of deep
trouble?
5. Would verses 11 - 16 read as a direct "attack" on Divinity for no longer helping Israel?
6. Although there is no specific reference to Israel or to Jacob or any other cognomen of Israel, is there
any question as to what nation the Psalmist has in mind?
7. While, in some passages (verse 16), the personal pronoun is used, is the Psalmist speaking of himself or
himself as part of the nation?
8. The central theme of verses 18 - 23 would indicate that, since God had neglected Israel, Israel had
neglected God - or is there some other idea expressed?
9. How would verse 23 be an appropriate tefillah for one who expects martyrdom?
10. In the closing passages (verses 24 - 27) what is the specific request by the Psalmist of Divinity?
11. Does this chapter, then, reflect a plea of the Israelites in Israel but defeated and under foreign rule,
and/or in exile - or some other condition?
Chapter 45
1. The first verse, unlike many of the other introductions, indicates the nature of the Psalm to follow; what
is it?
2. Is it a woman (bride) who is the speaker (verse 2)?
3. Who is described in verse 3?
4. And is the one "fairer than all men" a hero - a warrior - a king or some other type of leader?
5. And, in any case, is his "cause" conquest or does verse 5 specify a different goal for the hero?
6. Based upon verse 8, would this Psalm appear to be addressed to a king or other ruler?
7. And, in verse 8, note the Hebrew word "m'shahakha" - translated usually in English as "you have been
anointed". How would this relate to the term messiah - but in a human dimension?
8. Would verses 9 and 10 echo portions of the Song of Songs?
9. Who, in verse 11 is the speaker?
10. In verse 13 reference is made to a "daughter of Tyre" - would this indicate that the bride is non-Jewish
by origin but, as in verse 11, mandated to "forget your people and your father's house"? Would this
imply choosing to become an Israelite?
14 de 43 11/08/2008 07:02 a.m.

11. In verses 14 - 17, is it either the bride or the groom who is speaking or, rather, a third party?
12. What is predicted for the "royal couple" in the closing refrains of this chapter?
13. Is there any mention, at any point, as to who the "ruler" might have been?
14. And, might this, at some later date, have been a "wedding song" at a hatunah?
Chapter 46
1. Do verses 2 through 4 reflect confidence, uncertainty, or total security?
2. Verses 5 and 6 make reference to "God's city" - is that city specified?
3. In verse 8 the Psalmist notes that "the Lord of hosts is with us"; who is the "us"?
4. In verse 10, does the Psalm seem to move from a national theme to a universal expectation - and, if so,
what is that expectation?
5. In the closing passages, is God reflected as "of Israel" alone or, rather, universal but (verse 12) with a
special relationship to "Jacob"?
Chapter 47
1. To whom is this particular Psalm addressed (verse 2)?
2. Is Divinity described in national or universal terms in verse 3?
3. And, yet in verses 4 and 5, is there a special relationship with Jacob/Israel?
4. In verse 6, what is the "blast of the horn" and on what holiday, indeed, is this passage said?
5. Does the closing refrain indicate that the Psalmist has in mind a view of Divinity which is a
combination of "universal God" and, as well, "Abraham's God" - hence a unique relationship?
Chapter 48
1. Does verse 2 continue the theme in Psalm 47?
2. And, in verse 3, how is the special relationship to Israel emphasized?
3. Would verses 5 and 6 imply an attack upon God's city (Jerusalem?) and a victorious outcome for Israel
as a result of Divine action?
4. What is the request of the Psalmist in verse 9?
5. In verses 10 - 12 is the "glory of God and God's praise" limited to Zion?
6. Do the closing verses (13 - 15) indicate confidence and total security on the part of the Psalmist, in
terms of the future of Jerusalem?
7. The very last phrase of the Psalm is translated in some text as "He will lead us evermore". The literal
translation of the Hebrew is that he will lead us (or guide us) until death - or to overcome death. In
either case, is it the Eternal that is stressed or some other idea - or both?
Chapter 49
1. Unlike the Psalms which have preceded it, to whom is this particular Psalm addressed?
2. What might be the difference between "B'ney Adam" and "B'ney Ish"? Could the first be a reference to
Abraham and his descendants (see Joshua 14) and "Ish" a reference to Noah (Genesis 6)?
3. In any event, verse 3 would be in the category of a "merism" which is meant to be all-inclusive (as for
example, "from head to toe") - and in this case who or what is included?
4. Do verses 4 and 5 relate to "wisdom literature" (as for example, the language of Kohelet or Mishley)?
5. With reference to "heart" (in verse 4) does this affirm the notion of the ancients that the heart was the
seat of thought?
15 de 43 11/08/2008 07:02 a.m.

6. What is the essential question which is posited in this Psalm (verse 6)?
7. Would wealth seem to be the essential reliant?
8. Having indicated what "does not provide for protection", what is the Psalmist's view as expressed in
verse 16?
9. And, as to wealth, what is the Psalmist's view in verses 17 and 18?
10. Do verses 19 through 21 indicate that the Psalmist has the view that, following death, man and (other
forms of) animals are essentially the same (especially verse 21)?
Chapter 50
1. What is the "domain" of Divinity?
2. But, in verse 2 is there some special location which is special to Divinity?
3. In verse 5 who are those who have "entered into the covenant" (brit)?
4. Who is speaking in verses 7 through the end of the Psalm?
5. From verses 8 and 9 would it appear that material professions of worshiping the Divine are essential or,
rather, at best secondary?
6. What, then, (verse 14, et seq) does the Psalmist indicate, in the words of the Divine, that is desirable
and essential?
7. As to the "rasha" (the ultimate rejector of Tzedek-justice), what do verses 16 and 20 indicate as his lot?
8. In verse 21 appears the word Eheyeh; this can be translated as a verb but, as well, as a proper noun, the
name of Divinity - which would seem to be appropriate here?
9. In sum, then, who will be "saved and protected" by God?
Chapter 51
1. To what historical event in David's biography does verse 2 refer?
2. Why is David (presumably the Psalmist is subject in this particular passage) asking for mercy and
"erasure of transgression"?
3. Does this Psalm in any way reflect any "defense" on the part of David?
4. Why is there a reference to "my mother" in verse 7?
5. What is the request that is set down in verse 9 and in verse 10, as well?
6. In verse 11 there is a reference to "hastarat panim", usually understood in the sense of the Divine
withdrawing Its protection; how, however, is it reflected in this particular verse?
7. Verse 13 appears in the High Holy Day liturgy; why would it be particularly appropriate at that time?
8. Where does verse 17 appear in the daily tefillot throughout the year?
9. Verses 18 and 19 indicate "what it is that God wants", and what would that be?
10. Do verses 20 and 21 seem to be a logical sequitur of the Psalm?
Chapter 52
1. Is there a "historical setting" for this particular Psalm (verse 2)? (See I Samuel 21:8 and 22:6)
2. To whom are the castigating verses 3, 4, 5 (and more) addressed - to Saul? to Doeg the Edomite? to
some other?
3. According to verse 7, what will be the "retribution" of the one being denounced?
4. What is the "end" of the one who puts his faith in material resources rather than in God (verse 7)?
5. Do the closing verses indicate that the Psalmist has been "saved from difficulty" and is now secure?
Chapter 53
16 de 43 11/08/2008 07:02 a.m.

1. In verse 2 who is regarded as an atheist and what word is used to describe him?
2. In verse 3, the Divine is described as searching out what type of "loyal adherent" - and is intellectual
conviction involved?
3. But, according to verses 4 and 5, is there anyone to be found?
4. Does verse 7 indicate that there is hope and does it indicate, as well, that the "finding of the righteous
and the wise" will have some effect where Zion and Israel are concerned?
Chapter 54
1. According to verse 2, when was this particular Psalm composed and in whose "mouth" is it placed?
2. Is it, then, a Psalm of protection seeking?
3. And, in verse 5, does the Psalmist indicate that his enemies are God's enemies?
4. In the closing refrain (verses 6- 9), in addition to giving thanks for having been "saved" what does the
composer of the Psalm wish for his enemies?
Chapter 55
1. Unlike a number of the Psalms immediately preceding, is there any historical setting for this particular
passage?
2. Judging from the initial verses (2 and 3) is this a plea or an expression of thanks or in some other
category?
3. How serious were the conditions of the Psalmist as described in verses 5 and 6?
4. Beginning with verse 10, does the Psalm appear to be dealing with "personal danger" or, rather, with
general moral degeneration in the community?
5. Who might the individual be to whom reference is made in verse 14, and what will the Psalmist and this
individual do together (verse 15)?
6. In verse 16 the fate of the evildoers is set forth but, in contrast, what is to be the fate of the Psalmist
(verses 17 et seq.)?
7. In verse 23, upon whom is one to rely in order to achieve security and good things?
8. But, it is assumed that the individual so requesting is in a certain category (verse 23) - how is he
described?
9. Finally, in the closing refrain is a summation of what will become of "the evil" and what will become of
the good; is this in consonance with other predictions in the earlier Psalms?
Chapter 56
1. The introductory phrase is unusual: The JPS does not translate. A possible translation would be "the
Dove of the Distant Gods" - might this be the title of a song to which the music of this Psalm was set?
Could the reference to "Dove" be a reference to Divinity who, in Jeremiah 25: 38 and 46: 16, is called
yonah-dove?
2. The word "miktam" is not translated in JPS. Might it come from the term inscription - as noted in
Jeremiah 2: 22 where the word "miktam" appears with the meaning of "inscription"?
3. To what specific incident in David's biography does the seizure by the Philistines refer (Samuel 1: 27)?
4. But, is there any reference in verses 2, 3, or 4 (or further on for that matter) to the Philistines or to the
specific events in Samuel?
5. In the JPS translation verse 9 is noted as "meaning of Hebrew uncertain"; could it mean (as set forth in
Dahood, volume II, Psalms page 40) "write down my lament Yourself, this my tears on Your
parchment, my hardships on Your scroll." - and would this be in consonance with the overall text?
6. Would verse 13 indicate that, indeed, the Psalmist has been "saved"?
17 de 43 11/08/2008 07:02 a.m.

7. And, if saved (verse 14), to what end and for what purpose?
Chapter 57
1. In the heading the words "al tashhet" seem to echo a statement of Moses in Deuteronomy 9: 26. Or, is
this connection "forced"?
2. What is the request voiced by the Psalmist in verses 2 - 4?
3. And would verses 5 - 7 indicate that the plea has been answered?
4. Do verses 8 - 12 evidence further concern for future problems or, rather, a certainty that "God will
protect"?
5. What attributes of God are described in verse 11?
Chapter 58
1. Once again the introduction refers to "al tashhet" - do not destroy; would this, then, introduce a plea for
protection?
2. To whom are verses 2 and 3 addressed?
3. Is the reference to "rulers" or to others?
4. To what are the "misleaders" and "those who judge improperly" compared in verses 4 and 5?
5. In verses 7 - 10 does the Psalmist call for "reeducating" those leaders or, rather, for some other action
by Divinity?
6. On the other hand, verses 11 and 12 indicate that the tzaddik will enjoy another fate - and what is that?
7. Would verse 12 specify that, in the final analysis, justice will be done and all is not governed by "evil"
or "chance"?
Chapter 59
1. What refrain is repeated for the third time in the introductory verse?
2. What does the Psalmist desire as expressed in verses 2 - 4?
3. And, according to verses 4 and 5 is he deserving of that which "others" are doing to him?
4. Would verses 6 and 7, calling for "punishment to nations", appear to be the plea of an individual or of a
ruler?
5. What sentiment is expressed in verses 10 and 11 - confidence or fear?
6. In verses 12 and 13 does the Psalmist call for the destruction of his foes or for some other punishment?
7. And, in verse 14 what will this punishment make known to all?
8. In verses 15 and 16 who are the "they"?
9. In verses 17 and 18 what is the final refrain - confidence or continuing concern?
Chapter 60
1. The term "shushan eduth" is not translated in the JPS English text and it will occur again in chapter 69
verse 1; might it possibly be a musical term?
2. Would verse 3 indicate that the Psalmist is in serious difficulty?
3. In verse 4 would the difficulty seem to be personal or national?
4. In verses 8 and 9 does his description seem to be that of a ruler or of an individual (note, in particular,
"Judah my scepter")?
5. While verses 12 - 14 indicate that the difficulty is at hand, what is the final expectation and will it be
through human or other means?
18 de 43 11/08/2008 07:02 a.m.

Chapter 61
1. The introduction refers to "instrumental music". Would this imply that only some Psalms had musical
accompaniment?
2. In what social "class" is the individual who asks for concern and aid from Divinity in verses 2, 3 and 4?
(Reference to verses 7 and 8 may be instructive)
3. Verse 3 speaks of "the end of the earth". Is this a poetic reference? Is it a geographic reference?
4. And, in the same verse, what is the "rock that is high above me" and does this imply being saved by
being removed from "accessible attack"?
5. In verse 5 what is meant by dwelling "in Your tent forever" - and does this "forever" have any
implication as to immortality or, rather, "as long as I may live"?
6. If in verse 7 it is the king who is uttering this Psalm, why is the "third person" rather than the first
person utilized?
7. Does the Psalm end on an optimistic note?
Chapter 62
1. The JPS translation of the beginning of the second verse is "wait quietly for God". Would a different
vowelization be as (or more) meaningful - Eyl instead of el namely, "the God of Gods"?
2. What is the actual significance of "my rock" in protective terms? (vide: LXI, 3)
3. In verse 4 who are "all of you"?
4. What is the nature of hypocrisy as described in verse 5?
5. Would verses 6 through 9 indicate that the Psalmist has quiet confidence that, in the end, trust in God
will result in overcoming the (undivine) enemies?
6. In verse 10, who will be "placed on a scale all together"? Does this refer to one category (mortals) - or
are there two categories - those of "low birth" and those of a different ancestry but who, in the last
analysis, are the same in how they are judged?
7. Does the conclusion of the Psalm indicate that strength and/or wealth are the determining factors in
human affairs, or "something other"?
Chapter 63
1. Would the text in Samuel I 22:5 and 23:14 et seq. help to explain the reference to David "when he was
in the wilderness of Judah"?
2. Do verses 2 through 5 seem to reflect the emotional state of one who is troubled or grateful and
reassured?
3. And yet, in verse 8 does it appear that there is a request for help?
4. Judging from verses 10 and 11 is there is a threat to the Psalmist and what does he wish for his
enemies?
5. Does verse 12, then, identify the "Psalmist" or is this an observation about an individual rather than the
identification of an individual?
Chapter 64
1. Who, in verses 2 and 3, would appear to be the "wicked" and those who are enemies of the Psalmist?
2. Is the attack an attack that is physical, or one that is directed towards character (verses 4 and 5)?
3. As to verse 6, do these "enemies" have any fear of the Divine?
4. The actual state, however, is reflected in verse 7 and evidences what conviction as to the nature of the
19 de 43 11/08/2008 07:02 a.m.

Divine?
5. What is the "attitude" of the Most High in connection with those who slander and who are arrogant?
6. In sum, according to verse 11, does the just man have support of consequence?
Chapter 65
1. What is the conviction of the Psalmist as to tefillah (prayer)?
2. Does verse 5 indicate who is "chosen" and brought near to the Divine?
3. According to verses 6 and 7, what is the role of the Divine in nature?
4. In verse 10, however, is there cited a very specific purpose which the Psalmist has in mind in
addressing the Divine?
5. While couched in the past tense, praising God for rain which fructifies, could this also be understood as
hoping for future blessing of rain to continue this happy condition?
6. And, if a tefillah for rain, why particularly pertinent to the Psalms?
Chapter 66
1. Which of the Hebrew names for God is utilized consistently throughout this Psalm and which
cognomen is absent (save for one reference in verse 18)?
2. Judging from the opening verses would this be a "universal" Psalm or one that is specifically addressed
to the Israel community?
3. Yet, in verse 6 is there a reference to a specific event in Jewish history?
4. In verse 10 does the "testing" by God have a negative or positive yield?
5. But, if universal, would verses 13 through 15 not imply a specific national/religious orientation ("Your
house") - or is this a general reference?
6. Beginning with verse 16 would the concluding refrain indicate a tefillah of thanksgiving?
7. And, in the conclusion, would the Psalmist appear to have escaped from some danger - by virtue of
reliance upon God and tefillah?
Chapter 67
1. In reading verse 2 in tandem with verse 7, it may be clear why the Psalmist asks that God be gracious
(or have pity) - for what is requested?
2. Again, as in Psalm 66, is there a universal dimension to God's authority (verses 3, 4, and 5)?
3. And, in verses 5 and 6, why would the nations look upon God's rule as beneficial?
4. Specifically, however, what does verse 7 request and, accordingly, could this be a "harvest tefillah"?
Chapter 68
Note: before reading this Psalm, it may be well to read Exodus 15, The Song of Moses, which appears to
have an ambience which characterizes the text of the Psalm.
1. In the opening verses, how is God described, - as lawgiver? as protector? as warrior?

2. Who, according to verse 4, do not fear the "might of the Divine?
3. In this particular Psalm what names of God are utilized and which is used more frequently than any
other?
4. In verse 6, is the description of God that of "might" or some other attribute?
5. To what historical event related in the Torah would verse 8 seem to refer? - and likewise with verse 9?
20 de 43 11/08/2008 07:02 a.m.

6. To what land and what people would verses 10 and 11 refer?

7. In verse 17 there is reference to the mountain in which "God dwells" - is this Sinai? The mount on
which Jerusalem is built?
8. Since verse 20 ends with "Selah" does verse 21 begin a new thought?
9. In verse 21 does "escape from death" imply immortality?
10. Does verse 23 refer to the "victory" of God over such forces as "Yam" (the sea god)?
11. In what setting would verses 25 and 26 be best understood?
12. Is the "beast of the marsh" (verse 31) a reference to Egypt? - and would this be validated by the
reference in verse 32?
Note: This Psalm is generally recognized as quite possibly the most complex and involved of all of the
Psalms. Its sequence, its language and its ideas have been the subject of more intensive research, probably,
than any other Psalm. For those who would wish to explore the matter further the article by W. F. Albright in
the Hebrew Union College Annual 23 (1950-51), 1 - 39 is probably the most basic treatment, although there
have been additions and somewhat different interpretations in works by Dr. Robert Gordis, and by Mitchel
Dahood (Anchor Bible, P.133 of volume 2 of Psalms).
Chapter 69
1. Clearly the Psalmist wishes to be saved (verses 2 through 4) - does verse 5 indicate that from which he
wishes to be saved?
2. And, in verses 8 through 10 would it appear that he has "enemies" because of his faith in God and/or
some religious act or actions?
3. Yet, in verses 15 and 16 - where there is reference to "bottomless waters" and "abyss"- would it appear
that the hope is to be saved from death?
4. Does verse 22 resonate as borrowed from Psalms by/for another faith's religious writings?<
5. Would it appear from verse 27 that in addition to the "enemies" and other tribulations the Psalmist has
been "tested" by God?
6. And, in the closing verses (33 to 37) does the Psalmist end with hope, rather than despair, and with
optimism, rather than depression as to what will finally be his lot because of God's "nature"?
Chapter 70
1. Does this text seem familiar - perhaps a reading of Psalm XL (14 - 18) would be helpful?
2. What is it that the Psalmist is requesting from God?
3. Would it appear from verse 6 that the Psalmist is wealthy, or impoverished?
4. Does the closing refrain in verse 6 ("do not delay/tarry") indicate that the danger and trouble are
imminent or not pressing?
Chapter 71
1. The Psalmist uses the past tense in the first verse - would this indicate anything as to his age (and see
verse 9)?
2. Who are the wicked in verse 4 - slanderers? Criminals?
3. Based on verse 6 does the Psalmist have reason to expect assistance from God?
4. Does verse 9 echo a refrain from the liturgy of the High Holy Days (see Shma Koleynu)?
5. While beset by troubles would verse 14 indicate that confidence in God's help remains?
6. Would verse 20 be a plea for immortality - or for being saved from current difficulties?
7. And in the closing refrain (verses 22 - 24), does the Psalmist end with an expression of hope - or
21 de 43 11/08/2008 07:02 a.m.

despair?
Chapter 72
1. For whom does the Psalmist bespeak God's interest?
2. What is it that God is asked to bestow on the king - and his son?
3. Is it possible that "the king" and "the king's son" refer to David and Solomon?
4. In verse 4 who, in particular, deserve the attention of the ruler?
5. What is asked of God for the ruling king (verses 5 - 10)?
6. But, if these things are to come to the king (verse 12) what is he especially charged to do?
7. Would verse 15 hint at Solomon and the visit of the Queen of Sheba?
8. When all is said and done, however, if the king is to succeed, what is the source of his success and
blessing (verses 18 and 19)?
9. Would verse 20 be a "proof text" that this particular Psalm was actually composed by David?
10. Returning to verses 18 and 19, they are included in the Shaharit service, and for what reason?
Chapter 73
1. Who are the "pure of heart"?
Chapter 74
1. Who are "the sheep of Your pasture"?
2. Why does the Psalmist ask that the flock be remembered and the patrimony be redeemed?
3. Would verse 3 indicate that God's people are in serious trouble - and, if so, who is the foe - internal or
external?
4. Would verses 5 - 7 reflect the destruction of the Temple (end of Jerusalem)?
5. In verse 10, is the Psalmist challenging God to explain how this destructioncould take place when it
actually blasphemes Divinity?
6. What is the Psalmist unable to understand in verse 11?
7. Verses 13 - 17 recount various roles of God as creator, and God as protector of Israel, and how is this
an introduction to verses 18 and 19?
8. Finally, in verses 22 and 23, what is the specific request of the Psalmist for God's action - and is it clear
that this "action" has not yet been forthcoming?
Chapter 75
1. Would the reference "destroy not" be a harking back to Moses' request in Deuteronomy 9:26?
2. Verse 4 ends with Selah, usually completing a thought; what is the thought in the first 4 verses?
3. Who, in verses 5 - 8, are condemned for their "attitude"?
4. In verse 9, what is the destiny of those boasters and the wicked?
5. In verse 11, who is the "just one"?
6. In verses 5 and 11 there is reference to "the horn" - is this a literal reference or is it meant to symbolize
strength, power and challenge?
Chapter 76
1. Does this Psalm resemble Psalms 46 and 48 - and how does it differ from them?
22 de 43 11/08/2008 07:02 a.m.

2. Does the reference to "Shalem" actually mean Jerusalem?

3. Is the description of God in this Psalm that of "the Just One", "the Merciful One" or, rather, comparable
to God at the Sea of Reeds (Az Yashir in the morning Tefillot)?
4. But, in verse 10, is the description of God somewhat other?
5. To whom are verses 12 and 13 addressed?
Chapter 77
1. What is the condition of the Psalmist?
2. Would verses 3 and 4 indicate that the Psalmist believes his punishment (or his problems) are from
God?
3. Although verse 7 indicates that the Psalmist turns to God, would verses 8, 9 and 10 indicate doubt in
questing on his part?
4. But do verses 12 - 16 reaffirm the faith of the Psalmist in his hope for assistance from God?
5. Verse 16 ends with Selah. What is the "new thought" (if it is new) which begins with verse 17?
6. Judging from verse 21, do the concluding verses refer to a personal plea or to God's expected protection
for His people?
7. And, since reference is made to Moses and Aaron rather than to one of the Kings, would this "date" the
Psalm or simply indicate a notion as to who the ultimate leaders of Israel were?
Chapter 78
1. Who might the speaker be and who is "my people"?
2. What is it that the speaker wishes to transmit to coming generations?
3. According to verse 5, what is the important mandate given to Israel in terms of its descendants?
4. In verse 7, what is the imperative for Israel - what must it observe?
5. Having read the first 8 verses and returning to verse 1, with the Hebrew "Haazinah" - would this be a
construct based upon Moses' Tefillah/charge in Haazinu (Deuteronomy 32)?
6. Rereading these verses, are there other phrases and individual words which come from the same source
in Deuteronomy?
7. In verses 9, 10, and 11, are all of the Israelites chastised or only one group?
8. Verses 12 and those that follow refer to what period in Biblical history?
9. What does verse 13, in particular, have in mind?
10. To what event in the Five Books does verse 15 make reference?
11. Verses 17 - 20 refer to the reaction of the freed slaves in the wilderness - and what was that reaction?
12. Verses 20 - 22 bespeak God's anger; what was the actual "conduct" of the Divine (verses 23 - 27)?
13. But, in spite of this (verse 30), how did the freed slaves conduct themselves, and as a result what was
the action of God (verse 31)?
14. How do verses 35 - 42 indicate the constant tension between God's forgiveness and Ephraim's
rebellion?
15. To what events do verses 43 - 55 make reference?
16. Verses 56 - 59 indicate the ultimate transgression (following all of God's forgiveness, salvation from
Egypt) - and what was that ultimate transgression?
17. Verse 60 makes reference to God's dwelling in Shiloh - not Jerusalem?
18. Concluding with verse 67, was there any forgiveness, finally, for Ephraim?
19. Yet, what do verses 68 - 72 indicate as God's preference?
20. Would this Psalm, then, have been written by a partisan of Judah and the Davidic line?
21. To repeat, what, then, was the final destiny of one entire segment of Israel?
23 de 43 11/08/2008 07:02 a.m.

Chapter 79
1. The first four verses clearly describe the tragedy of the destruction of Jerusalem and attendant
massacre of much of the Israel population; when, then, might this Psalm have been composed?
2. Reading verse 5, is the Psalmist attributing the destruction to the military deficiencies of Israel or,
rather, to "another cause"?
3. What argument is advanced for God's assistance (verses 6 through 9)? (Verse 6 is in the Haggadah.)
4. Irrespective of the destruction, how does the Psalmist conclude this litany - with continued faith or
rebellion (verses 12 - 13)?
Chapter 80
1. On occasion the theme and phrases of the text of one Psalm are to found in another - is this one of
those instances (see Psalm 44)?
2. Reference is made in verse 2 to Ephraim and Benjamin and Manasseh - would this, then, be primarily
the Northern Kingdom or Judah?
3. At whose doorstep is the tragedy described placed (verses 5 - 7)?
4. In verse 9 there is a "vine metaphor" - to whom does it refer?
5. Following the flourishing of "the vine" what ensued (verses 12 - 14)?
6. How does the Psalmist conclude this song of woe (verses 15 - 20)?
Chapter 81
1. In what way is God to be praised in these passages - by dance? Or in some other mode?
2. In the liturgy of what holiday do verses 4 and 5 appear?
3. If this mode of worship is "a law" (verse 6) - does it relate, then, to a particular holiday or time of the
year?
4. If verses 7 and 8 make reference to the Exodus from Egypt, to what might verses 9, 10, and 11 refer?
5. What is the plaint of Divinity in verses 12-14?
6. And, in verses 9-13, what is the Psalmist's plaint?
7. In verses 15-17, what is the request of the Psalmist and would this request indicate a time of trouble
when this particular Psalm was written?
Chapter 82
1. Before reading through the Psalm, it would be in order to re-read Isaiah 3:13 and Ezekiel 28:1-10; is
there a relationship between those passages and this Psalm?
2. What is the "Divine Assembly" - angels? Or an imagined assemblage of various pagan divinities?
3. With what, in the second verse, does God charge the assembled?
4. And, what should the assembled have done in the mandate of verses 3 and 4?
5. Does verse 5 seem to have been written by one who was a worshiper of pagan divinities but now
realizes that he was in error?
6. Indeed, does verse 6 not specifically say that - if the "I" in this passage is the Psalmist?
7. In conclusion, then, what has the Psalmist asserted as to his theology now?
(Note: Psalm 81 and 82 are part of the Shaharit service.)
Chapter 83
24 de 43 11/08/2008 07:02 a.m.

1. Why, in verse 2, does the author ask God not to be "aloof'?

2. The alliance in verse 6 is not documented in Biblical text elsewhere - or is the author referring to a
sequence of enemies and attacks rather than one alliance at one time?
3. In what book of the Tanakh do the references of verses 10, 11 and 12 appear?
4. How does the concluding refrain (verses 14-19) reflect the opening statement?
5. Does the final verse represent a monotheistic statement or, rather, one of primacy?
Chapter 84
1. According to the introductory verse, then, were all of Korah's family members destroyed along with
him?
2. In verse 2 appears the translation "Your dwelling place" which in Hebrew would appear to be plural.
Might this be a poetic practice of Middle East grammar - or does it reflect something other?
3. How does the reference to "my body and soul shout for joy" have a refrain in our day in one mode of
"davening" which involves the entire body?
4. Why does the reference to the sparrow "near Your altar explain the majesty of God tothe Psalmist?
5. Is the Hebrew refrain in verse 5 to be encountered only in this Psalm?
6. Do verses 6, 7 and 8 imply a pilgrimage to "God's dwelling place "?
7. What, above all else, does the Psalmist hope for and find most significant in his life?
Chapter 85
1. In verse 2, God is asked to "favor the land" - and might this be a tefillah for rain? (Skip ahead, for a
moment, to verse 13)
2. If there is no rain, according to verse 3, what would bethe cause of it?
3. And, in the Middle East, what is the essential ingredient for "life"?
4. Would the construct of verse 12 indicate growth and rain "from heaven"?
5. Translating verse 13 other than in the JPS version (and in accordance with Dahood, (Psalms, volume 2)
"with a crash will God give His rain and our land will give its produce," would this seem in keeping with
the nature of the tefillah?
6. In any event, however 13 may be translated, what is the essential attribute of the Divine as set forth in
verse 14?
Chapter 86
1. Although a lament, clearly, does the pleader specify the affliction and need?
2. The term "servant" has been used in connection with Moses; is it somewhat presumptuous for the
pleader to use it here (verse 2) - or is the pleader in a special relationship to the Divine, perhaps as a
king?
3. Would verse 8 imply that the pleader is a polytheist - or does it have other meaning?
4. Would the end of verse 10 give the answer to the question raised above?
5. In verse 16 appears the translation "the son of your maidservant" or the Hebrew "ven amatekha". If this
Hebrew word is pointed "amiteka" it would mean "your truthful/loyal son (or servant)". Which pointing
would seem more related to the overall Psalm?
Chapter 87
Note that the JPS translation observes that "the meaning of many passages in this Psalm isuncertain" and
25 de 43 11/08/2008 07:02 a.m.

this is in keeping of the view of many scholars that this is one of the most poorly transmitted texts.
1. If the end of verse 1 were to be read "a city founded by Him on the holy mountain", would that
resonate?
2. And, then, "God loves you, 0 gates of Zion"? (These alternate translations are based on the Dahood
text, volume 2, pages 298 et seq.)
3. In verse 3 reference is made to "city of God"; what would that be?
4. Would verses 4 and 5 indicate that, in time, peoples from all over will be worshipers of God and find
the center of worship in Zion?
5. An alternate translation for 7 (Dahood) is "and all who have suffered in You will sing as well as dance"
- the key word being "m'unay" instead of "maiyanay". Would that stand as consistent with the
preceding portions of the Psalm?
Chapter 88
1. In verses 4 - 6 the pleader indicates that he is at the brink of death; is it illness - attack from others - is it
specified?
2. Does the word "pit" serve as another term for Sheol - that is, death?
3. When the author says "among the dead like bodies lying in the grave, of whom You are mindful no
more, and who are cut off from Your care" - would this indicate that there is no concept of immortality
or afterlife?
4. Who is it that the Psalmist blames for his difficulties and for the threat to his life?
5. And, in verses 11, 12 and 13, do the rhetorical questions clearly indicate a rejection of any concept that
"there is anything after death"?
6. Is there any solace, or even a glimmer of hope in this particular Psalm?
7. Keeping in mind the overall tenor of this passage, would not "into darkness" in verse 19 be more
suitable than "out of my sight"?
Chapter 89
1. In the opening phrase which praises God, who might be the "author" (see verses 4 and 5)?
2. Is it possible, then, that the author of this Psalm is a king or ruler in Israel?
3. Would the refrains in verses 7 and 9 indicate that the writer assumes that there are other divinities?
4. And, while verses 12, 13 and 14 clearly praise God as Creator, does this cancel out the refrain in the
earlier verses?
5. Once again (verse 15), what is the singular attribute of the Divine that the Psalmist stresses
6. Where in the liturgy does the sixteenth verse appear?
7. Would verses 20 through 26 affirm that the author might well be a king?
8. And, if not, how understand verse 27?
9. These verses to be sure, have been read by others in another faith as relating to an entirely different
situation. What might that be?
10. In verse 30, there is a reference to "his line" and "his sons" which would clearly indicate that there is
reference to lineage. How would this dovetail with the "alternate explanation" of the previous passage.
11. From verses 36 and 37, is it clear that the line of David (according to this Psalmist) will always be
favored by the Divine?
12. With the word Selah in verse 38, what thought is climaxed in connection with David and his line?
13. With verse 39, how does the tone change and what is the Psalmist arguing as to God's relationship to
David?
14. In verse 45, it is clear that what is referred to is an "earthly king"; what passage would document this
thinking?
26 de 43 11/08/2008 07:02 a.m.

15. From verse 47 through 53 what is the theme of the Psalmist?

16. Verse 53 ends with an expression of firm faith - and, as well, would this not be appropriate since this
Psalm ends the third book of the Psalter?
Chapter 90
1. This is the only Psalm which is "attributed" to Moses; does this reflect upon the date of its composition?
2. What does verse 2 assert as to a "time element" as an attribute of God?
3. If the end of verse 2 (in Hebrew) was to conclude with atah ("to all eternity You are") and the last word
Ey1 (God) was to be transferred to verse 3 and pointed al (do not) then verse 3 would read "do not
send man back to dust". Would this be a more affirmative statement or is the translation/pointing in the
JPS apparently more acceptable?
4. Do verses 5 and 6 speak of a 24-hour period or, rather, of the nature of life from its beginning to end?
5. Do verses 7, 8 and 9 reflect "a pleasant life" or one that is lived with total uncertainty?
6. According to verse 10 what is the span of human life?
7. Would verse 12, introduced by the word "therefore", be a fitting capstone for the verses preceding?
8. The closing verses (13 through 17) utter a plea - is it a plea for a better life? for a blessing from God
generally? for prosperity? - or for all of these?
Chapter 91
1. There is an alternate translation for the first verse; "the One above dwells in mystery; in a shadow does
God reside" - (i.e. it is not possible to fully understand the Divine); which translation appeals most to
you?
2. Do verses 3 and 4 speak of a "judging Divinity" or, rather one who is most protective?
3. As to verses 5 and 6 are they meant to reassure or to engender a sense of insecurity?
4. In verse 9, what is a human to do in order to be assured God's protection?
5. Is verse 13 a statement of the Psalmist or a statement by the Psalmist attributed to God and, likewise
verses 14 and 15?
6. Having read this Psalm, and comparing it to Deuteronomy 32, do they seem similar?
Chapter 92
1. In the first verse the translation renders "yarey" as "fear". Keeping in mind the general approach of the
Psalms and the remainder of this Psalm, would "recognizing" or "being aware of" be as pertinent to the
message or more so?
2. What, then, is the lot of the one who appreciates the Divine and who observes His commandments
(verses 2 - 4)?
3. However, in verse 5, there is a stress on particular mitzvot; what are they?
4. And how is this reinforced by verse 9?
5. Why, according to verse 10 should the wicked be vexed and disturbed?
Chapter 93
1. In the first sentence, what does the Psalmist have in mind when it is said that "the world stands firm; it
cannot be shaken" - is this a "geographic reference" or an affirmation that the nature of the universe
has been established for all time?
2. What attribute of Divinity is particularly stressed in the second verse?
27 de 43 11/08/2008 07:02 a.m.

3. This Psalm, then, would have been uttered by someone in what condition and with what attitude
towards the Divine?
Chapter 94
1. How is one to understand the word "retribution" or, as it is sometimes translated, "vengeance"?
2. But, if vengeance, why does verse 2 speak of "judging the earth" and "giving the arrogant their
desserts" - is this a function of retribution or a function of just action?
3. And, in verses 3 and 4, which particular group, especially, would have called down upon it God's just
"corrective"?
4. According to verses 8 and 9, does the Psalmist consider God to be all-knowing - and, if all-knowing,
with what potency?
5. However, does the Psalmist conclude that any corrective from the Divine is necessarily negative (verse
12)?
6. Who are "His people" mentioned in verse 14? - a national group? a religious group? or those who
conduct their affairs in a particular way?
7. How does the Psalmist consider the Divine as protective to his interest (verses 16 - 18)?
8. In the final analysis, in the closing refrain what will be the lot of those who plot against the innocent
and the defenseless, and what will be the lot of those whose confidence is in God?
9. This is the Psalm for Wednesday in the Shaharit service. Why, in some Siddurim (see Siddur Sim
Shalom) are verses from the next Psalm (95) added after verse 23?
Chapter 95
1. Who is it that is called upon to sing to God?
2. Why would the opening refrain be particularly appropriate for Shabbat (since this is part of the
Kabbalat Shabbat liturgy)?
3. In verses 2 - 5, is God described in terms of Israel or, rather, in universal terms as overall creative
force?
4. What transition takes place in verse 8 in the tone of the Psalm?
5. Does the Psalm end in the same fashion as it began?
Chapter 96
1. Who is mandated to "sing a new song" to God?
2. Does this Psalm (verse 3) appear to be addressed to Israelites or, rather, to all people?
3. In verse 5, is there clearly a statement of monotheism affirming that there is but one God?
4. And in verse 7 who is mandated to worship God?
5. Above and beyond the devotion coming from "the peoples", from what other source of a universal
nature will there be an acknowledgement of God's "rulership"?
6. But, when all is said and done, the role of the Divine involves the same principle which the Psalmist has
enunciated again and again - and as set forth in verse 13 - which is?
Chapter 97
1. Would the first verse affirm that God is "over all" or only "God of Israel"?
2. What, in verse 2, is the very foundation of "God's throne"?
3. Would verses 3 through 5 be "literal" or are they to be taken as metaphor expressing the might of the
28 de 43 11/08/2008 07:02 a.m.

Divine?
4. What does the Psalmist have to say of those who worship other forces (verse 7)?
5. But, who, in particular, should acknowledge the Divine (verse 8)?
6. And, in conclusion, how is the repeated refrain of justice related to God and those who worship the
Divine?
Chapter 98
1. How does this Psalm continue the refrain of the immediately preceding passages?
2. In verse 3, if the first passage were to be re-pointed in the Hebrew and read "remember God's love and
fidelity, O house of Israel", would that scan with the second part of the passage?
3. Is the tenor of verses 4, 5 and 6 that God is to be approached with temerity, with awe and with fear or,
rather, in some other mood?
4. And, in verse 9, what is the usual concluding refrain as to the nature of God's dominion in terms of its
characteristic for humanity?
Chapter 99
1. How does this Psalm continue the refrains of the immediately preceding passages?
2. And, inverse 3, who is it that should praise God, Israel or, rather, all humanity?
3. What, in particular, is God's attribute?
4. The end of verse 3 is translated as "holy" - what does the term actually mean and would it have equal
or greater meaning if "kadosh" was translated as "unique"?
5. In verses 6, 7 and 8 there are three personalities mentioned; is any one of them a king? a general? What
is the common nature of the three?
6. In verse 8 does the reference to "You were a forgiving God for them" preclude such forgiveness for
others?
7. Again, in verse 9 would rendering the word "kadosh" as unique give reinforcement to the "special
nature" of the Divine?
Chapter 100
1. How does the introduction characterize the Psalm?
2. And, in the introduction as well as in verse 2, how is God to be worshiped - with fear or with joy?
3. Again, in verse 4, what is the mode of approaching the Divine - fear, or rather, joy and security?
4. How, then, (verse 5) does the Psalmist conclude as to the nature of God?
Chapter 101
1. What concept of God would the author of this Psalm have in mind in order to sing of "justice and
faithfulness"?
2. In verse 3, what is it that is specifically rejected as antithetical to the Psalmist's view of living?
3. In verses 4, 5 and 6 who are those whom he emulates and those whom he studiously avoids?
4. Is verse 8 to be taken literally - even if one were referring to an autocratic ruler, or is this a poetic
refrain ("would that I could, etc.")?
Chapter 102
29 de 43 11/08/2008 07:02 a.m.

1. The first verse refers to "ani" as a "lowly man" when it is actually an impoverished individual. As the
Psalm unfolds, the question will ask itself: is this poverty in the economic sense and/or in some other
sense?
2. Verse 3 makes reference to "God hiding Its face"; where has this phrase, in more recent years, been
applied as explaining a massive tragedy?
3. Would verses 5 through 8 imply a physical (bodily) illness? Yet, what does verse 9 specify as the
source of the troubles?
4. Who is blamed for the condition of the Psalmist (verse 11)?
5. Or, reading verses 13, 14, 15 and through 17 - is it possible that the Psalmist is referring to Zion as the
destitute, persecuted "individual"?
6. How, then, would verse 21 be understood which, again, seems to individuate the plaint?
7. Verses 24 through 29 appear to be an admixture of praise for Divinity and plaint at privation and
destruction; yet, how does the Psalmist end this passage - with a plea or with an assertion? The English
translation makes reference to the verb "may the children", etc. - but the Hebrew simply asserts that
"the children of Your servants will dwell securely and their children will endure before You" - which
reading would seem more in keeping with the prior passages?
Chapter 103
1. What are the characteristics that evoke praising God*, as set forth in verses 1 through 5?
2. In verse 6 which characteristic of God is particularly emphasized?
3. Are God's "ways and deeds" entirely a mystery (verse 7)?
4. In verses 10 through 13 how does the Psalmist describe the relationship of God to the human's
transgressions?
5. In verse 14 what reason is given for God's "attitude"?
6. Do verses 15 and 16 indicate a belief in immortality - or does the author have something else in mind?
7. While the opening sections of this Psalm deal with man praising the Divine, what is described as
praising Divinity in verses 20 through 22 - but what is the final refrain?
*For forgiven transgressions, illness healed, rescue from death, (immortality to come?)
Chapter 104
1. Do the opening passages of this Psalm describe the Divine in terms of Its relationship to humanity or,
rather, in terms of Its relationship to nature as a whole?
2. In verses 10 through 14 what is the relationship of the Divine to nature and to living creatures - caring
or remote?
3. How does the author proximate the "heavenly bodies" to life forms?
4. In verse 23, what is the single descriptive insofar as the human is concerned?
5. In verse 24 does the author ascribe creation as planned, or as random?
6. But, should God "conceal Its face" (verse 29) what is the lot of life forms?
7. According to verse 30, is nature inevitably in decline or is there normative "renewal"?
8. Finally, however, in verse 35, what is the hope of the Psalmist - does it relate to nature or does it relate
to human affairs?
Chapter 105
Note: It may be interesting to read Chronicles 1, 16: verses 8 through 22.
30 de 43 11/08/2008 07:02 a.m.

1. While verses 1 through 3 speak of "praising God", what will be the result for those who so do? (verse 3)
2. Who are the "servants" and the "chosen" according to verse 6?
3. In referring to the Covenant (verses 7 through 11) what aspect of the Covenant, in particular, is
stressed?
4. Do verses 12 through 15 refer to Abraham, Isaac and Jacob?
5. What story in Breyshit is reflected in verses 16 through 23?
6. How do verses 24 through 37 reflect the Haggadah narration and, as well, the early chapters of Shmot?
7. In the closing portion (verses 39 through 45) reference is made to a number of events in the wilderness,
following the Exodus from Egypt but one significant (most significant) event is omitted - Sinai. Why
might this be?
Chapter 106
(Note: Psalm 105 is a historical Psalm but one that in no wise excoriates Israel from its beginnings to
settlement in Canaan. The text of this particular Psalm will vary considerably from that approach.)
1. The Psalmist begins with praise for Divinity and singles out a particular category (verse 3) which is?
2. Beginning with verse 4 there is a transition to another mood. The generality is that Israel "has always
sinned" - is that the assertion?
3. In verses 8 through 12 it would appear that the transgression had come to an end, but what is the
"message" of verses 13 and 14?
4. In verse 17 the most prominent member of a rebellious group is omitted: Who might that be?
5. Verse 19 refers to the "golden calf" but this follows the rebellion of Korah: is that how it appears in the
Humash?
6. Who, according to verse 23, saved the Israelites from destruction (punitive) in the wilderness?
7. In verses 24 through 33 what sequence of events (all critical of the wilderness generation) is set forth?
8. And, upon arrival in Canaan, according to verses 34 through 39, what was the pattern of the "settlers"?
9. But, transgression and punitive action aside, what does the Psalmist conclude as to the final "posture"
of the Divine (verses 44 -46)?
10. Based on that conclusion, what does the Psalmist now request (verse 47) and would this request appear
to be made by one who was in exile or one who was in Eretz Yisrael?
Chapter 107
Note: With this chapter the Fifth Book of Psalms begins.
1. According to verses 2 and 3 what is the condition of Israel at this time - in its own land or scattered in
exile?
2. Or, according to verses 4 through 9, since reference is made to the wilderness, could this refer to the
exodus from Egypt?
3. To whom might the Psalmist refer in verses 10 through 22, a nation; a particular group of people; a
particular historical period?
4. Verses 21 through 26 show a reverse "nun" which is usually a mark to indicate that these passages
appear to be out of place. Keeping in mind the passages prior to 21 and those subsequent to 26, would
this seem to be appropriate - dealing, as it does, with seafaring and sea storms?
5. The translation in verse 30 is "He brought them to the port they desired". The actual Hebrew is "and He
guided them to the place (or destination) which they desired to reach". Which would seem to be more
pertinent in terms of the prior passages (whether properly placed or misplaced)?
6. Although verses 33 through 37 deal with changes in nature, with references to the "hungry", those who
wish to find a place to settle, and those who can (now) sow fields and plant vineyards - could this refer
31 de 43 11/08/2008 07:02 a.m.

to a return from exile?

7. Verse 40 is once again marked with a reverse "nun"; would it appear that this passage is properly
placed within the Psalm?
8. What is it, then, that the "upright" see and rejoice? Is this something involving Israel or, rather, a
change in the world at large?
Chapter 108
1. Does the Psalmist (verses 2 - 4) seem satisfied with his relationship to God?
2. And, how does the Psalmist describe (his notion of) Divinity?
3. Would verse 7 indicate that the Psalmist has some difficulty?
4. But, if so, do not verses 8, 9, and 10 indicate that indeed, Israel would be God's select?
5. Verse 12 would seem to indicate that the "expectation/promise" has not materialized. What, indeed, do
the concluding verses request?
6. Would this Psalm, then, be one of triumph or one of importuning?
Chapter 109
1. Does the composer of this Psalm indicate who are the wicked and the deceitful (verse 2)?
2. Do verses 3 to 5 indicate how the Psalmist "loved" those who are attacking and denigrating?
3. However, with verse 6, would it appear that the enemies are numerous or that, indeed, there is but one?
Verses 7 through 15 are a series of verses directed against this "individual", in terms of economics,
family. Is there any indication of what the cursed individual may have done to warrant these curses?
4. In verse 20, however, the author once again returns to the plural; would the preceding passages be
addressed to each of those who have caused him anguish?
5. Having cursed his enemies, what is now requested by him of God (verses 21 through 26)?
6. If that which is called for in verses 28 and 29 comes first, what will be the action of the Psalmist?
7. Note the verb in verse 31 "lehoshia" which, transposed to a particular name, and to an altogether
different era, has resulted in the application of this Psalm to another faith and to a basic theological
premise of that faith; which faith might it be?
Chapter 110
1. Who is "my lord" and who are his enemies - an average individual or rather a royal personage?
2. And, in verse 2 would the term "scepter" answer the inquiry?
3. To whom might verses 4 and 5 be applied and do they both say the same thing - the one referring to
Kohen and the other referring to royalty?
4. Who is it that "works judgment" upon the nations - the one who "sits at the right hand" (i.e. the king or
other ruler) or is this the Divine speaking?
5. But, if so, how to understand verse 7, "he drinks from the stream on his way" which would be an
unacceptable anthropomorphism?*
6. And, to what stream is there reference?
7. In sum, how to understand this somewhat puzzling Psalm?
*If "minahal" is pointed "manhil", the phrase could read "manhil baderekh yeshiteyhu" - i.e. "the Most High
Legitimate one lifted his head" - crowned him. (Dahood, Psalms 101 - 150, p. 119)
Chapter 111
32 de 43 11/08/2008 07:02 a.m.

1. The term "Halleluya", should be noted as actually two words - namely give praise to Yah (a cognomen
of God).
2. In verse 2 there is a question as to the meaning of the second refrain which some would translate as "...
sought by those who consider them precious". Would this "scan" with the Psalm?
3. Note in verse 3 the translation of "Tzidkato" is "beneficence". The literal meaning is "His justice".
Which would appear most pertinent?
4. In verse 5 there is reference to "eternal recall of the Brit"; which covenant is in mind?
5. Verse 6 refers to giving "His people" the heritage (property) of other nations; would this appear to refer
to the period of exile or prior thereto?
6. In verses 7 and 8 describing God's creative activity is there is a reference to power, the miraculous or,
rather, certain other characteristics?
7. What, then, (verse 10) is the essential characteristic of wisdom?
8. Does the Psalmist assert that faith is in itself sufficient or that it is a necessary precursor?
Chapter 112
1. In the first verse the translation renders "Yarey" as "fear". Keeping in mind the general approachof the
Psalms and the remainder of this Psalm, would "recognizing or being aware of" be pertinent to the
message or more so?
2. What, then, is the lot of the one who appreciates the Divine and who observes His commandments
(verses 2 - 4)?
3. However, in verse 5, there is a stress on particular mitzvot; what are they?
4. And how is this reinforced by verse 9?
5. Why, according to verse 10, should the wicked be vexed and disturbed?
Chapter 113
1. Although without an introduction, would the Psalm (comparable to a number of other Hallelu-yah
Psalms) be one of satisfaction and/or victory and/or thankfulness?
2. What do verses 5 and 6 assert as to God in terms of Its overall provenance, authority, and concern?
3. Yet, what one characteristic is stressed in verses 7 and 8?
4. And how is this reinforced with the concern for another category in verse 9?
Chapter 114
1. According to the Psalmist, when the Exodus from Egypt took place which of the tribes were singled out
for particular preference?
2. To what event in the Torah does verse 3 make reference?
3. Is verse 4 to be taken literally or meant to indicate that nature, in sum, was responsive to Divinity?
4. And, in verse 7 the "Master" of the earth (or of all creation) is equated with what other authority?
5. In verse 8, to what experience in the Torah does this refer - and which personality related to it is not
mentioned?
Chapter 115
1. According to the first verse, when there is an achievement of consequence, to whom is to be credited?
2. Based upon verses 2, 3, et seq., is this Psalm one of victory or a denunciation of pagan worship when it
takes the form of idolatry?
33 de 43 11/08/2008 07:02 a.m.

3. Do these passages denounce polytheism or, rather, the material representation of Divine power?
4. Does verse 8 represent a wish that those who make the idols should become like them or, rather, will
become like them because of their mistaken ideas?
5. In verses 9,10, and 11 there is a reference constituencies - Israel "house of Aaron" and "Yirei Adonai";
who might the latter category be?
6. In the Hallel Tefillah, why do verses 12 through 18 constitute part of a seprate passage?
7. In verse 12 the first line is translated "the Lord is mindful of us"; however, the Hebrew appears to be an
imperative - "God remember us". Which translation would appear to be most in keeping with the
passage?
8. Reference had been made in verses 9, 10, and 11 to three categories; how do verses 12 and 13 slightly
change the categories by rendering them more embracive?
9. How to understand verse 16 that the heavens belong to God but the earth has been given to humanity?
10. Does this remotize God, rendering It transcendent only?
11. Does verse 17 clearly state that there is no life after death?
12. Or, does verse 18 indicate that, while alive, one should exercise one's faculties fully in connection with
appreciating the Divine and praising It?
Chapter 116
1. The JPS translation transposes the Hebrew; however, could it not be read "I love it when God hears
me" - and how would this scan with the same verb usage in the third verse where the verb is positioned
in the same manner?
2. From verses 1 through 4 does it appear that the composer of this Psalm is currently in trouble or has
escaped trouble?
3. Is God, in verses 5, 6 and 7, projected primarily as all powerful or as all concerned (or both)?
4. In verse 9 what is the meaning of the phrase "in the lands of the living"; does it mean "while I alive"?
5. How does verse 11 place itself in this overall Psalm?
6. In verse 13 appears a phrase which is part of the Havdalah service each Shabbat night; why would it
appear to be pertinent for Havdalah?
7. In verse 15 the translation is that the word "yakar" is rendered "grievous"; the word, literally, means
"dear or precious"; could this phrase, then, refer to the "virtue" of martyrdom?
8. Who, then, is your "maidservant"; and who has been "unbound"; is this any individual whose mother is
devoted to God and whose child may have encountered difficulty?
9. In verse 19 reference is made to "the House of God" and its location; is this, then, the Temple?
Chapter 117
1. To whom is this Psalm addressed as a mandate?
2. When verse 2 refers to God's "steadfast love towards us" who is the "us" - humanity or one portion of
same?
3. For what occasion and/or for what constituency could such a Psalm have been composed?
4. And, do you recognize in what tefillah (said on holidays and Rosh Hodesh) this particular portion
appears?
Chapter 118
1. What three groups are mentioned in verses 1 through 4; have these groups been described in earlier
Psalms?
2. In the Hallel verse 5 begins a new passage; why have the liturgists segregated the first 4 verses of the
34 de 43 11/08/2008 07:02 a.m.

Psalm from the balance?

3. Is it arrogant to say (as the translation has it in verse 6) "the Lord is on my side"; or should it be
rendered the Lord is "mine", i.e. I recognize Its authority and potency?
4. Who might the author be when reference is made to "all nations have beset me" - or is the individual
form an artistic device to describe Israel?
5. Do the anthropomorphisms represent a "materialization" of God or, rather, a poetic expression?
6. Does verse 18 seem to be properly placed in this Psalm speaking, as it does, of being "punished with
severity"?
7. According verses 19 and 20 who pass through "God's gates"?
8. What was the stone that the builders rejected (verse 22) which has now become the chief cornerstone?
9. In the Hallel tefillah, how does verse 25 appear - and how do verses 26 through 29 appear?
10. Why, in your thinking, would the liturgists have divided this overall Psalm into three parts?
Chapter 119
Psalm 119 is unusual in a number of respects. It is the longest Psalm in the overall text and it is the only one
which is an alphabetical acrostic with each letter having eight verses. Too, in many of its passages it appears
more to resemble "wisdom literature" (such as would be encountered in Proverbs/Mishley) than the Psalms.
1. The first eight verses appear to be an introduction, in which the writer utters what sentiments?
2. What does the author request in verses 9 through 12 and how does he seek to fulfill the request in
verses 13 through 16?
3. When, in verse 19 the phrase "I am a stranger in the land"appears; does this mean that every human
being is on this earth only for a period of time or is there some other meaning to the phrase?
4. The mood seems to change in verses 25 through 28 and the affirmative requests now yield to a concern
with what?
5. Are there any new thoughts in verses 41 through 48?
6. What is the word that God is asked to "remember"?
7. Do the sentiments expressed in verses 65 through 72 (the eight verses with the letter tet) and those in
verses 73 through 80 (eight verses with the letter yud) provide any new thoughts of the composer?
8. In verse 97 the translation renders the word "toratekha" as "Your teaching"; might it be rendered,
simply, as Your Torah? Or do both really assert the same thing?
9. In verse 99 the Hebrew phrase is translated "I have gained more insight than all my teachers"; the
common usage is to render it "I have become educated by virtue of having learned from everyone" -
which translation would you prefer?
10. In verse 107 there is reference to affliction; is there any indication as to what thatmight be and how
does it refer to verse 109 - "my soul is constantly in danger"?
11. What is the plea of the author in verses 121 through 128?
12. Verse 136 refers to bitter tears - for what "tragedy"?
13. From 141 would the author appear to be a young man? (The translation renders it "I am belittled and
despised"), but the Hebrew is actually "I am young and looked down upon"?
14. Do verses 143 et seq. indicate serious "problems" for the composer; especially verses 153, 154, 156,
and 157?
15. In verse 160 of all God's "words" which are most prominent?
16. With the final refrain, the eight passages with the letter taf, how does the composer conclude the
Psalm?
17. Is it conceivable that this would have been a tefillah for the community at any time? If not, what would
be its purpose?
Chapter 120
35 de 43 11/08/2008 07:02 a.m.

Note: There are 15 of the Psalms which are entitled Shir Hamaalot. The term "maalot" is usually rendered as
"ascending". These are Psalms 120 through 134. The term "maalot" might refer to the fact that, in each of
these Psalms, each verse takes and repeats a word from the previous verse so that "ascending" could be a
technical literary term. Others are of the opinion that these Psalms were sung by pilgrims as they were
"ascending" to Jerusalem. Yet others are of the opinion that these Psalms were composed by exiles "going up"
to Jerusalem from Babylonia. Finally, yet others are of the opinion that these were Psalms chanted by the
Levites "going up" from the women's section in the Temple area to the main courtyard - there being fifteen
steps.
1. From what is the Psalmist asking to be saved, physical violence or some other threat (verses 2, 3 and
4)?
2. In verse 5, for Meshek, one might refer to Genesis 10:2 where the name refers to a son of Yafet. As to
Kedar, in Genesis 25:13 this is the name of one of the sons of Ishmael. Is it possible that this sentence
meant to say that since Meshek, according to tradition, dwelt on the Black Sea/Caspian area and Kedar
in the Arabian peninsula, even as these two places were most distant, there, too, one feels too close to
the haters of peace?
3. Is the reference to "those who hate peace" a reference to physical violence?
4. When the author says "ani shalom" does he mean I am "fulfilled" and that others are discontent, restive
and unfulfilled - or are these terms to be taken literally and, if so, how would they relate to the early
parts of this Psalm? Or, in verse 7 could the translation be read "as for me, peace indeed did I talk but
they, only war"?
Chapter 121
1. Why would one lift the eyes to the mountains - who/what, according to the idolaters dwelt there?
2. The Psalmist discovers that it is not mountains and the dwelling places of the godlets, but to whom
should one look?
3. In the passage reading "al" with a different pointing it would read "eyl" - namely, that the "eylim", the
godlets will not help?
4. Instead, from whence does help really come (verses 4 through 7)?
5. Who, then, is the protector?
6. Since the Psalmist began by looking to the mountains and ends differently, is it possible that this was a
Psalm by a choosing Jew (convert)?
Chapter 122
1. What affords the greatest joy in what "place"?
2. Why are verses 4 & 5 cast in the past tense?
3. Do verses 6 & 7 express hope for the rebuilding of Jerusalem?
Chapter 123
1. Is there significance to the parallelism (verse 2) in male and female authority?
2. Is the Psalmist secure or full of shame?
3. What is the plaint in the fourth verse?
Chapter 124
36 de 43 11/08/2008 07:02 a.m.

1. If God were not "with us" (verses 1 and 2) what would have occurred?
2. And, by whom/what?
3. Why, then, is God thanked in verse 6?
4. To what is the soul/life of the Psalmist compared in verse 7?
5. Is it the God of Israel and/or the universal God who is thanked - or both (or is there any difference in
this particular Psalm)?
Chapter 125
1. What/who (verse1) will never be upset?
2. How are God and Israel comparable to Jerusalem?
3. What (verse 3) is expected of the just to avoid subjugation by the wicked?
4. What is the closing request in this Psalm (verses 4 and 5)?
Chapter 126
1. When is this Psalm included in Tefillah?
2. Could this have been a Psalm composed by the Babylonian exiles (c 539 B.C.E.)?
3. The first verse is in the past tense - the second in the future; does the Psalm, then, deal with an event or
with a hope?
4. And, does verse 4 reflect what happens or request something for the future?
5. Do verses 5 and 6 predict that this hope will yet be realized or that it has been?
Chapter 127
1. What is essential to secure "anything" (verse 1)?
2. And - what of those who are "solely self-reliant" - albeit energetic and determined (verse 2)?
3. Do verses 3 through 5 urge large families - or is there some other intent?
4. Or, do verses 3 - 5 imply that God's protection will be a double blessing - many children - who will
defend the city and its prosperity?
Chapter 128
1. Who is fortunate and blessed (verse 1)?
2. What is the role of family in good fortune (verse 3)?
3. From whence will God's blessing emanate - and where is the fortunate to dwell?
4. What, according to verse 6, is "long range fulfillment"?
Chapter 129
1. In this national lament - what does "since my youth" mean - (from the days of Egyptian bondage, the
"youth" of Israel)?
2. Yet, has Israel given up (verse 2)?
3. At the time of composing this Psalm, is the national situation "secure"?
4. What should not be said of/to the enemies of Zion (verse 8)?
Chapter 130
37 de 43 11/08/2008 07:02 a.m.

1. What is meant by "the depths"?

2. This lament is included in many mahzorim before the Barkhu on the High Holy days. What is its
appropriateness?
3. Basically, what does the Psalm request (verses 3 - 4)?
4. While the Psalm begins with an individual request, how does it conclude (verses 7 -8)?
Chapter 131
1. What is implied in verse 1 as to the relative merits of arrogance and modesty?
2. What comparison is made as to the Psalmist and the Divine (verse 2)?
3. If one is in travail or discontent, what advice is given by the Psalmist (verse 3)?
Chapter 132
1. Who might have spoken the oath in verses 3 - 5 (see Samuel II 6:10-12)?
2. Verses 11 through 13 promise what as to the future of David's family?
3. What is the condition precedent for the continuity of David's "line"?
4. What city has been "chosen" by God - and for what period of time (verses 13-14)?
5. Is a reason given for this choice?
Chapter 133
1. What virtue, relationship is praise inthis Psalm (verse 1)?
2. Is it appropriate, then, that this has become (and continues to be) a well known song chanted on many
occasions?
3. To what are friendship and good relationships compared (verse 2)?
4. What would be meant by the closing phrase "everlasting life" - immortality or perpetual dwelling in
Zion - or both?
Chapter 134
1. Since reference is made to the servants of the Lord - could this have been a song chanted for the
Levites or the Kohanim or by them?
2. And would reference to those who "stand nightly in the house of the Lord" possibly confirm this?
3. What is the "sanctuary" to which reference is made in verse 2 and could there be another interpretation
for the word "Kodesh" which is here rendered as "sanctuary"?
4. From whence will blessing be forthcoming and for whom is it intended (verse 3)?
Chapter 135
1. Are the "servants of the Lord" a special group in the Temple or is this meant to include all Israel?
2. In verse 3 is the essential characteristic of God "goodness" or "awe" or some other descriptive?
3. In verse 4 the translation reads "for the Lord has chosen Jacob for Himself" or could it read "for Jacob
chose God for himself, and Israel chose God as His select one"?
4. Would verse 5 indicate that the Psalmist recognizes that there are other divinities?
5. Do verses 6 and 7 deal with the God of nature or the God of Israel as such?
6. On the other hand verses 8 through 12 would appear to be specifically descriptive of God in Its
relationship to?
38 de 43 11/08/2008 07:02 a.m.

7. Is there any reference, to this point or, for that matter, subsequently in the Psalm to the experience of
Sinai?
8. How are the worship objects of the heathens described (verses 15 through 18) - and have these phrases
appeared earlier in the Psalms?
9. he Psalm ends with a mandate to do what?
Chapter 136
1. This Psalm, which appears in the daily service, and is known as "the great Hallel", would seem to
warrant that descriptive for what reason?
2. Judging by its construct, is it reasonable to assume that each of the phrases was first uttered by the
Levites and the congregation then responded "ki le'olam hasdo"?
3. How do these 9 verses parallel the opening of the Humash in Breyshit?
4. From verses 10 through 22 there is a description of the wilderness experience following the exodus;
what signal event which took place in the wilderness is not included in this particular listing?
5. And, how does the Psalm end, with a reference to Israel or, rather, with a universal refrain?
Chapter 137
1. Where would the Psalmist appear to be at the time when this was composed?
2. Why would the lyres have been put aside (verse 2)?
3. What profound sorrow at exile is reflected in verse 4?
4. What is the pledge of the Psalmist in verses 5 and 6?
5. Although in our liturgy the Psalm as a tefillah ends with verse 6, it continues and calls for what
treatment to those who have destroyed Israel?
6. Would the request of the Psalmist seem to be excessive and cruel or just in the light of history?
Chapter 138
1. In this song of thanksgiving in the first line appears the word "libi" translated "heart" and for the
ancients it was also the seat of thought; could this refrain mean, then, that I would praise you with my
mind or "with mind and heart"?
2. Has the Psalmist been "answered" when he called (verse 3)?
3. In verse 4 from individual praise what does the Psalm now describe?
4. To whom is God particularly attentive (verse 6)?
5. And what is the closing request of the Psalmist (verse 8)?
Chapter 139
1. Is the Psalmist restive at "God examining and knowing him"?
2. Is there anything that God does not know about the individual (verses 4 and 5)?
3. Would verses 7 through 11 imply that the Psalmist wishes to "escape" or only that God's awareness and
concern are omnipresent?
4. Would verse 13 imply "determinism" - especially since the word that is translated "conscience" could
be understood in a physiological sense, as the note JPS indicates?
5. Having described himself, his reliance on God, and God's perpetual concern and awareness, to what
does the Psalmist now turn in verse 19?
6. Finally, what is the concluding refrain of the Psalmist and what does he ask for if he is "doing anything
39 de 43 11/08/2008 07:02 a.m.

wrong"?
Chapter 140
1. Unlike the Psalmist in Psalm 139, what is the condition/mood/attitude of the Psalmist (verses 2 and 3)?
2. Is the Psalmist asking for being safe from illness or economic woe or, rather, from something other
(verses 5 and 6)?
3. In verse 8 does the Psalmist indicate that he had previously been "saved"?
4. What is it that the Psalmist asks for those who threaten him and who are evil (verses 10 and 11)?
5. And, in verses 13 and 14 does the Psalmist conclude that his tefillah will, indeed, be answered?
Chapter 141
1. Why, if pleading (verses 1 and 2), is there a request to set a "guard over my mouth"?
2. Is the Psalmist tempted to change his "way of living" (verses 3 and 4)?
3. According to verse 5 is the castigation or criticism of a righteous person desirable or to be resisted?
4. Translation of page 1588 in the JPS, verses 5 - 7 indicates that their meaning is uncertain. If the text
were to read "May the Just One strike me, the Kind One chastise me; with fine oil let my head glisten,
may my constant prayer be against their evil customs! Let their judges drop into the clutches of the
crag, and let them hear how dulcet are His words! Like one rent and riven in the nether world, my
bones are strewn at the mouth of Sheol" - which is the translation in Dahood, Psalms 101 - 150, page
308, does this, then, relate to the prior verses and to verses 8 through 10?
Chapter 142
1. In this plaint (verse 4) would it appear that the Psalmist is upon his deathbed (when "my spirit fails
within me")?
2. And, in verse 5, does the author see any hope or any help from any other quarter but God?
3. In verse 6 appears the phrase "be'eretz haha'yim" - could this be a request for eternal life?
4. What is the "prison" from which release is asked?
5. Does the reference in verse 8 to "nafshi", literally "my soul" (rather than "me" as such) have any
oblique reference to immortality?
6. Returning to the introduction to this Psalm, what condition was David in when he "was in the cave" -
secure or fearing imminent death?
Chapter 143
1. Is there an essential difference between the first two verses in this Psalm and those in Psalm 142?
2. Is the enemy mentioned in verse 3 identified - or is it possibly "death in pursuit"?
3. Would verse 5 indicate that the Psalmist is aged, by his reference to "the days of old"?
4. Would verse 7 indicate that the author is at the threshold of life's end?
5. Who are those "who descend into the pit"?
6. While asking to be "saved" in verse 10, there is another request - which is?
7. In verses 11 and 12 is the request that God keep the Psalmist alive ("teha'yeni") and that the soul
(nafshi) be freed from distress?
8. In, sum, then, who is the enemy, what is asked, and from what does the Psalmist wish to be saved?
Chapter 144
40 de 43 11/08/2008 07:02 a.m.

1. Unlike Psalm 143, the opening passages would appear to be written by one who is secure and how
looks upon God?
2. The reference in verse 2 to "peoples subject to me" would imply that this is a layman or, rather, a ruler?
3. Verses 3 and 4 are included in many Mahzorim as part of the Yizkor service; why would this be
particularly pertinent?
4. The tone in verses 5 through 8 would seem to have changed - is the Psalmist now secure or asking for
help?
5. And with verses 9 and 10 is it a king (or other ruler) who is the Psalmist?
6. Do verses 12 and 13 indicate that the ruler rules over a land which is prosperous or has "tzorot"?
7. And, in verses 14 and 15 what condition for a state (or people) would warrant this description?
Chapter 145
1. How has the author of the siddur conflated the fifteenth verse of 144 with the 145th Psalm?
2. In verse 1, the second Hebrew line could it read "and I will bless your name forever, Eternal One" (the
last two words being a translation of "va'ed"), and would this parallel the beginning of the verse?
3. Could the same question be asked about the second strophe in verse 2?
4. This Psalm is arranged in an alphabetical acrostic - and how would this help in terms of its recall at a
time when there were no books or manuscripts?
5. Do verses 8 and 9 refer solely to Israel or are they an appreciation of the universal nature of God's
attributes, and which attributes are stressed in verses 7 through 10?
6. What "constituency" is of a special concern to God (verse 14)?
7. On the other hand, there is one group which will not benefit from God's concern (verse 20) and which
group might that be?
8. Who does the author invoke to give praise to God's unique name?
Chapter 146
1. The book of Tehillim ends with five "Halleluyah" sections of which this is the first. When, according to
verses 1 and 2, can one praise God?
2. Should verse 4 be read as an end to potency by the dead or as an end to all existence with the end of
material existence?
3. In verses 6 and 7 what characteristics of God are emphasized?
4. In verses 8 and 9 what constituencies, again, are of a special interest to God? And how would this relate
to the concept of social justice?
5. While listing certain attributes of the Divine, the Psalmist omits entire categories of other attributes,
such as?
6. Yet, while God is universal, in verse 10 what identification is particularly emphasized?
Chapter 147
1. Does the Psalm begin on an optimistic note?
2. Since verses 2 and 3 refer to "gathering in the exiles" and "healing broken hearts" would this be a
post-exile Psalm?
3. What other characteristics of the Divine are set forth in verses 4, 5, and 6?
4. After describing God as the ultimate force in nature, what does the Psalmist assert in verses 10 and 11
as to God's preference?
5. With verse 12 this Psalm moves in an altogether different direction, and what does it describe in verses
12 through 14?
41 de 43 11/08/2008 07:02 a.m.

6. In the description of God and nature (repeated but not identical with earlier verses) in verses 15
through 17 is one to understand literally "who can endure God's 'frost' "(verse 17)?
7. Does the Psalm end with a cosmic reference or, rather, with a reference to Israel and does it describe
God's relationship with Israel as normative or unique and, if the latter, how?
Chapter 148
1. In this Psalm of Praise, at what point does the author begin - with humanity or otherwise?
2. In verse 4 reference is made to the "waters that are above the heavens"; reading the first chapter of
Genesis what was the notion which the ancients had of "sky" and above?
3. Is the universe subject to change (verse 6)?
4. What is the second of category of elements that praise the Divine (verses 7 through 10)?
5. And, finally, in verses 11 through 13 who "completes" the praising of God?
6. But, in the final refrain who is most praiseworthy and closest (verse 14)?
Chapter 149
1. What is meant by "singing a new song" to God?
2. Who, in verse 2 is considered to be the king of the Jews?
3. Are musical instruments considered appropriate for praising God (other than the shofar) as noted in
verse 3?
4. What is to become of the enemies of "the faithful" (verses 6 through 9)?
Chapter 150
1. This is the final doxology of Tehillim and it addresses only the modes of praising God; from whence, at
first, is praise is to be forthcoming?
2. Having praised God "in place" God is then praised for attributes (verse 2) which are?
3. Verses 3, 4, and 5 make reference to a number of musical instruments; is it the intent of the author to
indicate that in any way and in every way God is to be praised?
4. Yet, what is the culminating mode of praise where musical instruments are concerned (verse 5)?
5. The concluding refrain of the last Psalm and of the book of Tehillim ends with a resounding assertion,
which is?
Tam Venishlam Tehillah l'Eyl Borey Olam
Supplemental Note
There are few volumes in the Tanakh which are graced with as many monographs, multi-volume studies,
commentary, and, for that matter, contrary opinions as Psalms. Most people would agree that where the Five
Books are concerned they relate to the birth of Judaism/Israel and to the "activity" of the Divine in this
regard. And, few would disagree with the observation that where Prophetic literature is concerned, the
Prophets sought to "endorse" the teachings of the Five Books and, in addition, advanced their own beliefs as
to what had been related in those Five Books.
But, what do the Psalms represent? Do they reflect the response of the people (or are they gifted articulators)
to that which they had learned from the Five Books and/or the Prophets? And, if so, that would assume that
the Psalms had been written after the Prophets or, at least, many of them taught.
42 de 43 11/08/2008 07:02 a.m.

As a matter of fact, there is a lively difference of opinion as to when the Book of Psalms was actually put
together, when the individual Psalms were written, by whom the Psalms were written (and the word "whom"
should not be taken to mean an individual).
The organization of the Psalms is also a subject of lively interest for there are requests - plaints from an
individual and/or on behalf of the community; there are expressions of delight for good times (which may not
or may not arise out of special occasions, royal events, holidays, and the like); there are historical sections as
well.
The variety of "messages", content, or ideas in Psalms can be demonstrated by taking any portion of same - as
for example chapters 36 through 50. In chapter 36 there is a mixture of wisdom elements and lament,
followed by chapter 37 which is a wisdom Psalm dealing with the success of the ungodly. Psalm 38 is a
lament for sickness and Psalm 39 is another lament followed by a healing message. Psalm 40, on the other
hand, offers thanks for healing and part of its text (verses 12 - 17) parallel Psalm 70. Once again - Psalm 41 is
a prayer for healing but it is followed by two Psalms (42 and 43) which express desolation because God has
withdrawn protection.
On the other hand, Psalm 44 is a national lament not at all personal in nature, while the next Psalm is a
wedding song dealing with royalty and this is followed (Psalm 46) by an expression of confidence in the
future of Zion. Psalm 47 celebrates God's enthronement as King of all, but especially of Israel. The 48th
Psalm celebrates the beauty and impregnability of Zion (that is, Mt. Zion in Jerusalem). Then, Psalm 49 deals
with wisdom and the transitory nature of wealth and pleasure. And this is followed by Psalm 50 which is a
prophetic liturgy of divine judgment.
Thus, taking but a rather modest section of the total text of Psalms, the variety and the puzzlement at
sequence will immediately become evident. This adds to the interest in (and the need to consider carefully)
the overall Book of Psalms, its dates of composition and the like.
And there remains yet another question.
Are the Psalms actual tefillot - composed for that purpose and/or whether composed for that purpose, used in
that particular fashion on a communal basis? Are they "literature" which has subsequently been adopted for
use in the liturgy - since the tefillot, the Siddurim, the Mahzorim are replete with Tehillim.
There are few (if any) definitive answers to the questions noted above and these questions represent but a
smidgen of the thinking, controversy, debate, and interest where the Psalms are concerned.
Only one thing is quite certain. These chapters have seized the imagination of religious folk (and not only
Jews) for many hundreds of years, in some cases, thousands, and have found their way into not only Siddurim
and other Tefillot materials, but have been adopted by the liturgies of those not of our faith.
In all probability, it is because the Psalms speak to the day-to-day problems, concerns, needs, aspirations,
hopes and interests of individuals, irrespective of where they may be and in what era they live. Since the
Psalms deal with universal, not time-bound concerns, that explains their magnetism.
43 de 43 11/08/2008 07:02 a.m.

http://www.uscj.org/cgi-bin/print.pl?Proverbs6484.html
Perek Yomi - Proverbs

According to tradition, King Solomon was the author of three books in the Bible: Song of Songs, Proverbs,
and Ecclesiastes. The order and content of these books correspond to the phases in a person's life. When he is
young, his thoughts are focused on love and relations with the opposite sex; hence, Solomon wrote Song of
Songs in his youth. As he approaches middle age, he attains and teaches wisdom; thus, Solomon wrote
Proverbs in middle age. (Significantly, the Book of I Kings reports that he composed 3,000 proverbs [V:12].)
When he reaches old age, one reflects on the futility of much of life. At that point, Solomon wrote
Ecclesiastes, the opening verse of which reads: "Utter futility! - said Koheleth - Utter futilty! All is futile!"
While the above citation from Rabbinic literature is intriguing, it is more folklore than fact. The three
aforementioned books all attribute their authorship to Solomon (in Ecclesiastes he is identified as Koheleth
son of David), but modern students of the Bible agree that anonymous writers, for the most part, were
responsible for these great works of literature. Proverbs is a case in point, for it represents a genre popular in
the Middle East known as Wisdom Literature. Indeed, hokhmah (wisdom) is a word that appears frequently
in the book and is personified. Chapter VIII is a stellar example. Scholars have drawn a parallel with the
Greek sophia. It is more likely, however, that if borrowing from other cultures occurred, one source might be
Egypt and another, Aram (Syria). Very close similarities have been noted between our book and the Egyptian
Instruction of Amen-em-ope.
On the other hand, it has been argued that the nature of moral teachings which typify Proverbs is universal
and that similarities, especially in Middle Eastern writings, are inevitable. Because of this universality and the
predominantly secular character of the sayings, there was a difference of opinion among the Rabbis who
canonized the Tanakh about the acceptability of Proverbs as sacred scripture. Eventually, they agreed on the
essentially religious nature of the book, particularly with its references to God, and it became part of the
Bible.
As for the date and the authorship, it is possible that some writings can be traced to the time of King Solomon
(10th Century B.C.E.) if not actually to Solomon himself. Others have been dated to the reign of Hezekiah
(mid-8th Century B.C.E.) while some may be as late as the 2nd Century B.C.E. It is thus clear that the Book
of Proverbs is a composite of precepts propounded by an unknown number of teachers over a period of many
centuries. This factor is made evident by the repetition of a number of ideas, often in identical language, and
the absence of a basic unity and continuity of thought in some chapters. The book's messages, however, are
direct and concise and are generally easy to understand. The basic style is one of parallelism and contrast, the
main exception being the familiar Eshet Hayil ("Woman of Valor")* poem in Chapter 31, which is evidently
an addendum. The reader will readily understand why this book is so frequently quoted. The Hebrew name of
the book is Mishley and is derived from the opening word.
The study guide that follows is based on the translation in the Tanakh published by the Jewish Publication
Society in 1985. The use of this text for the study of Perek Yomi is highly recommended.
Note: Occasional comparisons with the "older version" or the "old JPS rendering" refer to The Holy
Scriptures originally published by JPS in 1917 and followed by later editions.
*Note the alternate translation in the JPS Tanakh
Chapter 1
1 de 14 11/08/2008 07:03 a.m.

1. What is the main thrust of verses 2-6?

2. In verse 7, is there a more acceptable alternative to the translation "fear"? Why is this rendering
problematic?
3. What exactly is the import of verse 7?
4. Should "son" (verse 8) be taken literally? If not, what does it signify? Why are no admonitions directed
to a daughter?
5. Are discipline and instruction merely adornments as verse 9 appears to imply?
6. Of what infraction are the "sinners" in verse 10 ff. guilty? See Leviticus 19:14 and the Rabbinic
interpretation.
7. What is the meaning of Sheol (verse 12) and in what context does it usually appear? (Cf. Genesis
37:35.)
8. Verse 17 is somewhat ambiguous. What is the most reasonable interpretation?
9. Would you agree that a modern counterpart to the lesson of verse 19 is the familiar saying, "Crime does
not pay"?
10. Why is wisdom personified as a woman (verse 20)?
11. Wisdom's admonition appears to have a prophetic resonance. How does it differ from a Prophet's
rebuke (verse 21ff.)?
12. Does Wisdom's admonition have a contemporary application?
Chapter 2
1. Is the reference to materialism in verse 4 jarring or simply realistic?
2. Is there a difference between "fear of the Lord" and "knowledge of God" (verse 5)?
3. In verse 6, mi-piv literally means "from His mouth." Why is it translated "by His decree"?
4. Verse 8 includes the word hasidav. What is the usual meaning of hasid? Why is it translated "those
loyal to Him"? Is there a parallel in modern usage?
5. In verse 13, why is darkness used as the opposite of rectitude?
6. What is the significance of the female metaphor in verses 16-19?
7. The Hebrew source of the verb "return" in verse 19 is shuv. What is another meaning of this verb
associated with the High Holidays and could it be applied here?
Chapter 3
1. The statement of a reward for the observance of mitzvot is rare. Can you think of examples in the
Torah? Whose mitzvot are alluded to here (verse 1)?
2. In verse 3, hesed ve-emet is translated "fidelity and steadfastness". What is the more familiar rendering
of this phrase and why the unusual translation here?
3. What familiar ritual does "bind them about your throat" call to mind? Do you think that the writer
meant this admonition to be taken literally?
4. What is the point of the medical metaphor in verse 8?
5. How does one honor the Lord with his wealth (verse 9)? Are the meaning and application different
today than they were in ancient times?
6. Does verse 12 appear to be self-contradictory? Compare the Rabbinic concept of yisurin shel ahavah
(chastisements of love).
7. Again, why is a materialistic analogy introduced in verses 14 and 15?
8. Verses 17 and 18 are a familiar passage from the morning liturgy. What is the antecedent of "her ways"
and "she is a tree of life" in the prayer book and what is the antecedent here? Is the difference
significant?
9. Verses 19 and 20 suggest that God employed wisdom in creating the world. According to Rabbinic
tradition, what did God use as His blueprint? Are the two sources different and, if so, is the difference
2 de 14 11/08/2008 07:03 a.m.

significant?
10. Of what forces were the ancients typically frightened during the night? What does the writer
recommend as "preventive medicine" (verse 25-26)?
11. Can you think of parallels and/or differences in the Torah with the ethical precepts in verses 27-32?
12. Do you see any similarity between the conclusion of this chapter and Psalm 1?
13. What do verses 33-35 reflect about the writer's theological views?
Chapter 4
1. What is the status of the parent in verse 1?
2. Where is verse 2 found in the liturgy? Is the connection significant?
3. What is the writer's rationale for obedience to and respect for parents? Does it conform to the
traditional rationale?
4. Compare verse 7 to 1:7 which speaks of the beginning of knowledge. Do both verses convey the same
message? Do they contradict each other?
5. What is the central idea in verses 10-19? In a contemporary context, could this have an impact on a
modern young person? Do you think they would have had an impact in ancient society?
6. How would you define "crooked speech" and "devious talk" (verse 24)?
Chapter 5
1. In verse 3, "strange" probably means "foreign". Why has "strange" been changed to "forbidden" (see
footnote)? What is the teacher warning against? Why such excoriation?
2. Why does the admonition shift to the plural (sons) in verse 7? Can you imagine the context or setting in
which these words were uttered?
3. What are the consequences of relations with a forbidden woman? Where is the moral dimension?
4. What do verses 12-14 imply about the role of teachers which may differ from their role today?
5. What kind of situation is the speaker describing in verse 14?
6. Explain the analogy to water in verses 15-18.
7. Who or what is described in verse 19?
8. In a few words, what is the basic message of this chapter?
Chapter 6
1. How many different topics are dealt with in this chapter?
2. Does the advice regarding loans differ from the legislation of the Torah? See, e.g., Deuteronomy 15.
3. What does the admonition to observe the ant reveal about the ancients' knowledge of nature? What
does it reveal about their work ethic? Does modern research confirm the description of the ant?
4. What is unsavory about winking one's eyes, shuffling one's feet, and pointing one's finger (verse 13)?
5. What functions did the ancients attribute to the heart, alluded to in verse 14?
6. Why are seven abominations listed? Is there an echo of prohibitions listed in the Torah in verses 16-19?
7. Do verses 20-22 have any connection to the preceding text?
8. Verse 23 is very familiar because it is frequently quoted. What word usually appears in place of
"teaching" and why is this variation important?
9. The writer (or writers) appears to be fixated on the adultery and its consequences. Why?
10. Why is the warning always directed to a son and never to a daughter?
11. Compare the penalty for adultery to the legislation in the Torah. See, e.g., Deuteronomy 22:22.
12. Is it possible to pacify the husband of an adulteress (verses 34-35)?
3 de 14 11/08/2008 07:03 a.m.

Chapter 7
1. This chapter is a continuation of Chapter 6. How does it differ in style?
2. What is the reward for following the teacher's instruction (verses 2-5)?
3. There is in an obvious inconsistency in the woman's declaration in verse 14 and her general behavior.
How do you explain it?
4. Verses 16-18 are reminiscent of Song of Songs. How does the context differ?
5. Verses 19-20 are reminiscent of the episode of Joseph and Potiphar's wife in Genesis 39. How does the
context differ?
6. In verse 19, the woman refers to her husband as ha-ish (the man). The usual Biblical term is ba'ali (my
husband). What is significant about the different usage?
7. Is the man held accountable for his behavior (verses 21-23)? Is there a double standard here?
8. Is the warning about death as the ultimate consequence meant to be taken literally (verses 26-27)?
Chapter 8
1. This chapter offers an interesting study in contrast with Chapter 7. Explain. (Note the gender.)
2. What is the scope of Wisdom's appeal in verse 4?
3. Is there a prerequisite for attaining wisdom?
4. What is the scope of Wisdom's power in verses 12-16?
5. Doesn't the promise in verse 21 appear to contradict verses 10-11, or does it supplement their message?
6. Compare verses 22-31 with the first chapter of Genesis. Is there a contradiction here or an expansion of
the story of Creation?
7. What is the point of verses 32-36 which read like an epilogue?
Chapter 9
1. The first part of this chapter continues the praise of Wisdom in the first person feminine. Who is her
competition as the chapter progresses?
2. Compare Wisdom's invitation here to the invitation in Chapter 7.
3. Do you agree with the advice about rebuking a wicked man and a scoffer (verses 7-8)? Cf. Leviticus
19:17.
4. According to verse 10, what is the foundation of wisdom?
5. In verse 13, Kesilut, a rare word, is a counterpoint to Hokhmah (Wisdom). What are the former's
characteristics?
Chapter 10
1. Do you notice any stylistic difference between this chapter and the preceding chapters? What is the
particular style from verse 3 to the end of the chapter?
2. The phrase tzedakah tatzil mi-mavet, righteousness saves from death, in verse 2 has been quoted by
beggars at cemeteries for many generations. What does it mean in that context? What does it mean in
the original context here?
3. Are uniquely Jewish values expressed in most of the proverbs in this chapter?
4. Does the wink of one's eye (verse 10) have a different connotation in our culture from what is implied
here?
5. In verse 12, does the phrase, "love covers up all faults" convey the same connotation as the familiar
saying, amor omnia vincit (love conquers all)?
4 de 14 11/08/2008 07:03 a.m.

6. Does verse 15 give the impression that wealth is a virtue and poverty is not?
7. Is there an evident connection between the two halves of verse 18? Of what precept in the Torah is the
first half of the verse reminiscent (see Leviticus 19:17)?
8. Do you consider the contrast between the righteous and the wicked a credible teaching (verses 20-25,
27-32)?
9. Explain the simile of the lazy man and smoke and vinegar (verse 26).
10. How does the reference to God in verse 29 relate to the rest of the chapter?
Chapter 11
1. Of what precept in the Torah is verse 1 reminiscent (see Leviticus 19:35f.)?
2. What is meant by the hopes of the wicked man in verse 7? Do they refer to his expectations during his
lifetime or others' expectations of him, as Rashi suggests?
3. Does verse 8 have more than one possible meaning?
4. Why should the fate of the righteous and the wicked have an impact on an entire city (verses 10-11)?
Cf. Genesis 18: 22-33.
5. The modern JPS translation of verse 14 is markedly different from the old version which reads: "Where
no wise direction is, a people falleth; But in the multitude of counsellors there is safety." Which version
is preferable?
6. Of what precept in the Torah is verse 15 reminiscent (see Leviticus 19:16)?
7. Compare verses 16 and 22, which speak about women, with the attitude towards women in previous
chapters.
8. Verses 24-26 offer a lesson in what traditional social value?
9. Explain the phrase "inherit the wind" (verse 29).*
*This phrase is the title of an acclaimed play. Both the title and the theme reflect the impact of the Bible on
American culture. What is the theme of the play?
Chapter 12
1. he main message in this chapter deals with the power of speech. Summarize it. Do you totally agree
with it?
2. In verse 4, the familar phrase Eshet Hayil is rendered "a capable wife". What is the more familiar
translation (see Chapter XXXI) and is the difference significant?
3. How would you define an incompetent wife (verse 4) and why is there no parallel condemnation of an
incompetent husband?
4. Some commentators see ambiguity in verse 9. How would you explain this verse?
5. What traditional Jewish value is reflected in verse 10? Why is the compassion of the wicked considered
cruelty?
6. Is it necessarily clever to conceal one's humiliation (verse 16)
7. In what circumstances is it "clever" to conceal what one knows (verse 23)?
8. The commentators have difficulty with verse 27. (See the footnote in the JPS Tanakh.) Can you make
sense of it?
9. Do you agree with the sentiment of the last verse?
Chapter 13
1. What kind of discipline is implied in verse 1?
2. What are the possible interpretations of verse 3?
5 de 14 11/08/2008 07:03 a.m.

3. Compare verse 4 with 12:27.

4. What are the possible interpretations of verse 7?
5. Does verse 8 suggest that poverty is a consequence of failure to heed admonitions?
6. What is meant by "hope deferred" (verse 12)?
7. Does the word mitzvah (command) have the usual connotation in verse 13?
8. In verse 17, what is meant by a "wicked messenger"? Does it refer to the person or the content of his
message? Cf. the modern expression, "Don't shoot the messenger."
9. What is the connection between the first half and the second half of verse 19?
10. Explain the second half of verse 22 and its connection to the first half.
11. A modern commentary considers verse 23 "baffling" and "beyond elucidation." Do you agree?
12. What is the phrasing of verse 24 in modern parlance? Is this principle still valid? Is "rod" to be
understood literally or metaphorically to imply all discipline?
Chapter 14
1. Why is only one verse devoted to the qualities of a woman?
2. Should verse 4 be understood literally or metaphorically?
3. Doesn't verse 5 state the obvious?
4. Does verse 6 imply that a scoffer lacks intelligence?
5. The commentaries offer a variety of interpretations of verse 9. How do you understand it?
6. Does verse 10 imply that empathy is impossible?
7. Verse 12 and 13 are reminiscent of what other book attributed to King Solomon?
8. In verses 15-18, does it appear that people of lower intelligence are treated with disdain? In the light of
our understanding of the human mind, is such an attitude fair?
9. Are verses 20-21 simply a statement of fact or a lesson in an important Jewish value?
10. How do you explain the obvious redundancy in the clause, "the stupidity of dullards is stupidity" (verse
24)? How do you explain the apparent insensitivity of this clause?
11. What is especially distinctive about verses 26-27 compared to the rest of the chapter?
12. How does tradition apply the first half of verse 28 (numbers) to a requirement of synagogue ritual?
13. In verse 30, the Hebrew phrase hayei v'sarim literally means "the life of the flesh." JPS renders it
"bodily health." Explain the interesting ambiguity.
14. In verse 31, is the offender or the poor person the antecedent of the pronoun in the phrase, "his
Maker"? Why is this grammatical detail significant?
15. The familar meaning of hesed (verse 34) is "kindness." How does it suddenly acquire the meaning
"reproach"? Who is the "nation" and who are the "people"?
16. Is there more than meets the eye in the apparently trite statement in the last verse?
Chapter 15
1. What immediately distinguishes this chapter from Chapter 14?
2. Verse 1 is often quoted. Why is it one of the best known teachings of Proverbs? Cf. verse 18.
3. What theological principle is evident in verse 3?
4. Is verse 4 essentially different from verse 1? If so, how does it differ?
5. How is the sentiment of verse 8 a reflection of prophetic teaching? See, e.g., Isaiah I:11ff.
6. What are Sheol and Abaddon (verse 11) and why are they not translated? How does "the minds of
men" serve as a contrast to the first half of the verse?
7. In the many references to the poor (as in verse 15), does the writer seem unsympathetic to his plight?
8. On the other hand, does verse 17 indicate that poverty may have its virtues?
9. Is the precept in verse 22 incontrovertible?
10. To what modern professions does verse 23 have particular application?
6 de 14 11/08/2008 07:03 a.m.

11. What is the point of the reference to the widow in verse 25?
12. What particularly modern application can you find for verse 27?
13. Verse 29 includes a rare reference to prayer. Do you accept this verse's premise?
14. Explain the peculiar phrase, "fat on the bones" (verse 30).
15. Is there an inherent contradiction in the statement that "humility precedes honor" (verse 33)?
Chapter 16
1. What theological question is raised by verse 4?
2. What are the possible antecedents of the pronoun in verse 7 and how is the meaning affected?
3. Is economic well-being always a blessing (verse 8)?
4. What are the possible interpretations of verse 9 and the theological issues that it raises?
5. What is the meaning of verse 10? Isn't magic or divination (kesem in Hebrew) prohibited by the Torah?
6. Is verse 11 related in any way to verse 10 and 12ff. or is it an intrusion?
7. Do verses 18-19 apply to the individual, the community, or both?
8. Verse 26 has been variously interpreted. How do you understand it?
9. Do verses 27-30 describe one type of person or three different types of unsavory people?
10. How does a "querulous" person alienate his friend?
11. What ethical teaching in the Torah does verse 31 recall? See Leviticus 19:32.
12. What precept in Pirkei Avot reflects the statement in verse 32? (See 4:1.)
13. What lots are referred to in verse 33?
14. How does the first half of this chapter differ essentially from the second half?
Chapter 17
1. Is verse 1 a lesson in what is known as sh'lom bayit (domestic harmony)?
2. In verse 2, eved can mean "slave" as well as "servant". Would such a rendering add force to or distort
the lesson of this verse?
3. What is the point of verse 3? Is an analogy intended?
4. Why are there frequent references to the poor as in verse 5?
5. Could one take strong exception to verse 6?
6. Does verse 8 approve of bribery?
7. Does verse 10 suggest that corporal punishment is futile?
8. What is the temperament of a "bereaved she-bear" (verse 12) and why is it preferable to a "fool with
his nonsense"?
9. Some commentators suggest that "to purchase wisdom" (verse 16) implies paying tuition. Is this a
reasonable assumption?
10. Are the two parts of verse 17 complementary or are they opposite sentiments?
11. What does the second half of verse 19 imply? Compare it with the old JPS rendering: "He that exalteth
his gate seeketh destruction." Which version makes more sense?
12. A suggested alternate reading of verse 26 is: "It is not good even for a righteous person to punish, nor
for nobles although it is for uprightness." Is this version more meaningful than that of JPS?
13. What behavior is advocated in verses 27-28?
Chapter 18
1. The JPS footnote acknowledges that the meaning of the Hebrew of verse 1 is uncertain. How should
one interpret the translation as it stands?
2. JPS renders lo tov in verse 5, "it is not right." What does this phrase literally mean and is the difference
7 de 14 11/08/2008 07:03 a.m.

significant?
3. Does verse 9 suggest that one who is "slack in his work" has a negative impact on himself or on others?
4. How is the name of the Lord a tower of strength? (Verse 10)
5. In what circumstances is the advice in verse 13 helpful?
6. Does the second half of verse 14 appear to weaken the effect of the first half?
7. Can verse 16 be summarized by the expression, "Money talks"? Is the message positive or negative?
8. To whom and to what circumstances is verse 17 directed?
9. Is the activity described in verse 18 similar to tossing a coin? If so, is it fair?
10. The first half of verse 21 is one of the best known proverbs. Why is the second half rarely quoted?
What does it mean?
11. Verse 22 is also often quoted. How might many in our time react to it? Is it condescending?
12. Compare our JPS translation of verse 24 with the old version: "There are friends that one hath to his
own hurt; But there is a friend that sticketh closer than a brother." Which rendering is preferable
(disregarding the old English)?
13. Comment on the overall structure of Chapter 18.
Chapter 19
1. What is the connection between the comment about the poor and the rest of verse 1?
2. What is the connection between the two parts of verse 2?
3. Why is the person described in verse 3 angry at God?
4. The phrase ohev nafsho in verse 8 is translated, "is his own best friend." It literally means "loves his
own soul." Which rendering is more appropriate?
5. Why does verse 9 repeat a sentiment already stated in verse 5 (with a minor variation)?
6. What is the underlying message in verse 10?
7. What kind of family structure and environment does verse 13 allude to?
8. Do verses 17 and 14 suggest the writer's ambivalence towards women?
9. The translation of verse 16 inverts the order of the Hebrew which reads, literally: "He who keeps the
commandments keeps his life." Does it make a difference?
10. In verse 13, who is the antecedent of "He will repay him his due"?
11. The text of verse 18 and the footnote offer two different admonitions. Interpret each of them.
12. Some commentaries suggest that verse 19 is a continuation of verse 18. How so?
13. Does verse 21 raise the age-old question of freedom of will vs. predestination?
14. Verse 22 has been described as "a riddle to the interpreter." This is confirmed by the JPS footnote. An
alternate translation is, "A man's attraction is his kindness." Is a coherent rendering of this verse
possible?
15. How would you characterize the message of verse 24?
16. Does verse 25 endorse the efficacy of corporal punishment? If so, is it valid for our time?
17. Some commentators understand verse 26 to imply actual robbery of one's parents. Is this the intent of
the message?
Chapter 20
1. Does verse 1 advocate abstinence from alcohol? What is the attitude of normative Judaism?
2. Do the assertions in verses 1-4 have any relationship to each other?
3. The traditional commentaries offer a variety of explanations for verse 6, e.g., "Who can find a faithful
man who will not proclaim his own merits?" (Ibn Ezra). How do you understand this verse?
4. Does verse 8 contradict verse 2?
5. Does verse 11 appear self-contradictory?
6. What is the underlying message of verse 12?
8 de 14 11/08/2008 07:03 a.m.

7. Is the message of verse 14 still valid today?

8. Who is the subject of verse 16 and what is the message? Does it relate to a mitzvah in the Torah
recorded in Deuteronomy 24:10-13?
9. What is the meaning of "later his mouth will be filled with gravel" (verse 17)?
10. To whom is verse 18 addressed?
11. In verse 19, holekh rakhil is rendered "base fellow." The conventional meaning is "talebearer" or
"gossip." Which version better fits the context?
12. Compare verse 20 with Leviticus 20:9. Do both verses convey the same message?
13. What distinguishes verses 22-24 from the rest of the chapter and much of the book?
14. What is the general attitude of tradition toward vows alluded to in verse 25?
15. Compare verse 26 with verses 2 and 8. What is meant by "turns the wheel"?
16. The first half of verse 27 is in USCJ's logo. What does it mean? How is it usually translated? Does JPS
alter the meaning?
17. Compare verse 28 to the preceding references to a king. Why weren't they grouped as a unit?
18. In verse 30, by whom are "the bruises and wounds" inflicted?
Chapter 21
1. What is the force of the specific reference to a king in verse 1?
2. Verse 3 harks back to the Prophets. How so?
3. The second half of verse 4 appears to be an agricultural metaphor. Explain it.
4. In verse 6, other versions of the Tanakh read mokshei mavet (snares of death) instead of mevakshei
mavet (seekers of death). How does this variant enhance our understanding of the end of the verse
which is rendered here, "heading for extinction"?
5. The JPS translation of verse 8 varies considerably from the old version which reads: "The way of man
is froward [i.e., perverse] and strange; But as for the pure, his work is right." Which reading is
preferable?
6. In verse 12, why are the initials of "Righteous One" capitalized? Can this verse be read differently?
7. In verse 14, some interpret matan ba-seter (a gift in secret) as a bribe. How is this phrase usually
understood in our time?
8. Do Jews hold to a belief in ghosts? How, then, should verse 16 be understood?
9. Does verse 17 advocate asceticism?
10. How can the wicked be a ransom for the righteous (verse 18)?
11. What do verses 9 and 19 have in common? Why are they separated?
12. Does verse 22 refer to a specific person or incident?
13. Does verse 30 negate the book's general exaltation of wisdom?
14. Does verse 31 suggest that God determines the outcome of a battle or, for that matter, any human
endeavor?
Chapter 22
1. What is the underlying message of verse 2?
2. Why is verse 3 expressed in the past tense?
3. Does verse 4 really suggest that wealth is a reward for humility? Compare this verse with messages
about wealth elsewhere in the book.
4. Verse 6 is one of the best known teachings of Proverbs. An alternate rendering of al pi darko (in the
way he ought to go) is "according to his way." How does this change the meaning of this verse?
5. In verse 9, tov a'yin is translated "generous man." What does it literally mean?
6. What does verse 11 assume about the character of the king?
7. How would you characterize verse 13?
9 de 14 11/08/2008 07:03 a.m.

8. Does verse 15 imply advocacy of corporal punishment or some other form of punishment?
9. How is making gifts to the rich "pure loss" (verse 16)?
10. According to the traditional commentaries, verse 17 begins a new division of the book. Why does such
a break occur in mid-chapter?
11. Does this new division differ in character and structure from the previous division?
12. Who is speaking and who is the audience?
13. Are there any precepts in verses 17-29 that we have not previously encountered?
14. What is the point of verse 28? (Cf. Deuteronomy 19:14.)
Chapter 23
1. In verse 1, the verb lil'hom usually connotes warfare. How does it come to mean "to eat"? What is the
Hebrew word for "bread"?
2. What does verse 2 imply?
3. What is meant by "counterfeit food" in verse 3?
4. How would you apply verses 4-5 to today's economy?
5. Is the first half of verse 8 meant to be taken literally?
6. Why is there a specific reference to the property of orphans (verse 10)?
7. How do you react to verses 12-14? Is the message addressed to parents, teachers, or both?
8. As JPS notes, verse 16 literally reads, "My kidneys will rejoice." What did the ancients attribute to
certain internal organs beside their physical functions?
9. What is the basic lesson of verses 19-21?
10. In verse 22, what is the point of the reference to a mother's old age? Why is there no similar reference
to the father? How did the ancients relate to the aging of both men and women?
11. In verse 23, k'neh can mean "acquire" or "buy." Why does our translation prefer the latter?
12. Why does the warning about harlots (verses 27-28) immediately follow the statement about parents'
joy?
13. How would you characterize verses 29-35? Cf. Isaiah 28.
Chapter 24
1. For what kind of occasion can verses 3-4 serve as an appropriate quotation?
2. What is the meaning of "in the gate" in verse 7?
3. Summarize the message in verses 10-12 and frame it in a modern context?
4. Compare verses 13-14 with Psalms 19:10-11. Is there a significant difference.
5. Do you agree with the sentiment of verses 15-16?
6. Verse 17 is a familiar quotation. Can you apply it to a particular circumstance? Can it be separated
from verse 18?
7. Is the intent of verse 21 to equate the fear of the Lord with the fear of a king?
8. What do you make of the warning in the second half of verse 21? Aren't Jews often in the forefront of
dissent?
9. Explain the first part of verse 23. What purpose does it serve?
10. Compare verses 23-25 with the precept in Leviticus 19:15.
11. Should verses 28 and 29 be read as a unit or do they deal with disparate subjects?
12. How would you characterize verses 30-34 in literary terms?
Chapter 25
1. This chapter begins a new division of the Book of Proverbs. Some commentators doubt that Hezekiah's
10 de 14 11/08/2008 07:03 a.m.

scribes actually copied all of the written proverbs attributed to Solomon. What is an alternate
possibility?
2. What is the essential difference between the ways of God and the ways of a king suggested by verse 2?
3. The sentiment of verse 3 is more often applied to God. How does it apply to a king? Should it?
4. To what category of people can "wicked" in verse 5 be applied?
5. Do verses 6-7 suggest that one is better off not "rubbing shoulders" with dignitaries?
6. What is the connection between the two parts of verse 9? Would this advice have legal standing today?
7. What do verses 11-12 tell us about the standard of value in ancient times? Has it basically changed?
Think of some modern idioms.
8. Is the "coldness of snow at harvest time" an apt simile, considering Israel's climate (verse 13)?
9. What kind of ruler is implied in verse 15? Can you think of examples in history or literature?
10. Does verse 16 bear any relationship with 24:13? If so, is there a contradiction?
11. Does verse 17 bear a relationship with verse 16? Is it similar to the modern saying, "Familiarity breeds
contempt"?
12. Verse 20 raises several questions: (a) What does "disrobing on a chilly day" have to do with the rest of
the verse? (b) What is the effect of vinegar on natron (sodium)? (c) What type of music is alluded to?
13. Is verse 21 reminiscent of the Christian teaching about turning the other cheek?
14. Doesn't "heaping live coals on his head" (verse 22) appear to negate verse 21?
15. In verse 23, "whispered words" is a free translation of leshon sater, literally, "a tongue of secret."
Which rendering is preferable?
Chapter 26
1. A comment: In verse 2, some may regard "backfire" as an anachronistic colloquialism. The Hebrew is
lo tavo, literally, "will come [back] to him." Is there such a thing as a "justifiable curse" in contrast to
the "gratuitous curse" mentioned here?
2. Verse 10, as noted in JPS, is difficult. The old version reads: "A master performeth all things; But he
that stoppeth a fool is as one who stoppeth a flood." Is the message basically the same?
3. What is your opinion of the relatively lengthy collection of remarks about the "dullard" in verses 1-12?
What is your opinion of the writer? Does "dullard", as used throughout Proverbs, imply mental
deficiency or simply stupidity?
4. Where have we encountered the message of verse 13 previously? What does it imply?
5. What is the danger of "seizing a dog by its ears" (verse 17)? Were dogs, which we treat as pets,
regarded and treated differently in the ancient Middle East?
6. How would we categorize in modern parlance the behavior described in verses 18-19?
7. In verse 22, JPS translates the difficult word mitlahamim as "bruising." The old versions render it
"dainty morsels." Which meaning is preferable?
8. What human characteristic is implied in verse 23?
9. What is the significance of the number 7 in verse 25?
10. Why does one who digs a pit or rolls a stone deserve retribution (verse 27)?
11. Is there a connection between verse 28 and verse 27 as some commentators suggest?
Chapter 27
1. Is verse 1 a message of pessimism?
2. How does verse 2 conform to traditional Jewish ethical teaching?
3. What emotions are criticized in verse 4? Which is the most grievous and why?
4. What is the message of verse 5? Isn't reproof the opposite of love?
5. Is verse 6 an extension of verse 5?
6. How do you reconcile verse 8 with the aphorism, meshaneh makom meshaneh mazal (one who changes
11 de 14 11/08/2008 07:03 a.m.

his residence changes his fortune)?

7. What is the connection between the first clause and the rest of verse 10?
8. In verse 11, when might the speaker (a parent or teacher) be taunted?
9. Why is the utterance in verse 14 considered a curse?
10. What is the underlying message of verses 15-16?
11. In verse 16, the clause "declare one's right hand to be oil" is rendered differently in the old translation:
"the ointment of his right hand betrayeth itself." What is each version saying?
12. Verse 19 is somewhat difficult. What are some possible interpretations?
14. Explain the lesson in economics in verses 23-27.
Chapter 28
2. What political conditions are implied by verse 2?
3. Can you think of examples from history that illustrate the point of verse 3, namely that those who have
known poverty and adversity tend to oppress those who are worse off?
4. The Hebrew word that JPS translates as "instruction" in verses 4, 7, and 9 is torah. Does this translation
have a nuance different from the usual understanding of torah?
5. A comment: Verse 8 is ambiguous. The Hebrew word rendered "discount" is neshekh which denotes
interest charged in advance by the creditor.* According to this verse, where will the usurer's profits end
up?
6. The second half of verse 12 appears ambiguous. What are the possible explanations?
7. In verse 14, about what is the man anxious? Don't we regard anxiety as undesirable and the antithesis
of happiness? Is our attitude valid?
8. Is a particular type of homicide implied in verse 17? Cf. Numbers 35:19ff.
9. What is objectionable about being "in a hurry to get rich" (verse 20)?
10. Is verse 21 reminiscent of Les Miserables? Is the moral problem similar?
11. Of what precept in the Torah is verse 23 reminiscent? Cf. Leviticus 19:17.
12. In verse 24, why is one who steals from his parents compared to a vandal rather than a thief?
13. "He who lives by wisdom shall escape" from what (verse 26)?
14. Can you cite historical examples suggested by verse 28?
*See Jeffrey Tigay, The JPS Torah Commentary: Deuteronomy, on Deuteronomy 23:20, p. 217, JPS, 1996.
Chapter 29
1. Does verse 1 imply that it is possible to overdo discipline?
3. JPS renders ish terumot as "a fraudulent man" (verse 4). The old translation renders it, "he that exacteth
gifts", deriving terumot from a different root. Which version is more appropriate?
4. Does the pronoun "his" in the second half of verse 5 refer to the flatterer or the one who is flattered?
5. How do "scoffers inflame a city" (verse 8)?
6. Verse 10 is difficult. The literal meaning of the second clause is, "the upright seek his life", which
creates ambiguity. What are the possible interpretations?
7. In verse 11, does the wise man calm his own rage or that of the dullard?
8. Explain the second half of verse 13. Does it suggest that the Lord treats both the poor man and the
fraudulent man equally?
9. In verse 17, JPS translates ma'adanim literally as "dainties." The old version translates it figuratively as
"delight." Which rendering is preferable?
12 de 14 11/08/2008 07:03 a.m.

10. The second half of verse 18 makes reference to a person; the first half does not. What clue does hazon
(vision) provide for this omission?
11. What do verses 19 and 21 suggest about the appropriate relationship between master and slave?
12. Compare verse 24 with Leviticus 5:1 as suggested by the JPS footnote.
13. What kind of fears are alluded to in verse 25? The Hebrew word that appears here for "fears" is herdat.
The word haredi is derived from the same root. How is haredi used in modern parlance and is it relevant
to this verse?
14. Compare verse 26 with Psalms 118:9.
Chapter 30
1. This chapter begins a new division of the book. What are its basic distinguishing literary features?
2. The identity of Agur (verse 1) is unknown. Why does the Midrash find it necessary to identify him with
King Solomon?
3. Why was this chapter included in the Book of Proverbs?
4. Does verse 6 rule out commentary? Cf. Deuteronomy 4:2.
5. Of whom is Agur making a request in verses 7-9, and what does he request?
6. Verse 10 is reminiscent of what precept in the Torah? See Deuteronomy 23:16-17.
7. JPS translates dor in verses 11-17 as "breed." The usual (and older) translation is "generation." What
does the latter rendering imply?
8. What does "leech" connote in verse 15? Does it have a similar connotation in modern usage?
9. In verse 16, does "barren womb" belong in the same category with the other conditions? Why is Sheol
called a barren womb?
10. In verse 19, why does the last mystery fit in with the others?
11. Why doesn't Agur express similar disdain for a male adulterer (verse 20)? The last clause in verse 19
describes sexual behavior which may differ from adultery. Is a double standard implied?
12. What do verses 22-23 tell us about the writer's attitude towards slavery? Doesn't it conflict with verse
10?
13. What do verses 24-30 reveal about the writer's knowledge of nature? Why does he cite it here?
14. Verse 31, as noted, is difficult. Why does the second half appear to be inappropriate?
15. Where else in the Bible is the "3/4" formula effectively employed? Cf. Amos, Chapters 1-2.
16. A comment: In verse 33 a play on words in Hebrew is lost in translation. There is a connection between
mitz af and mitz apayim. The first literally means "squeezing the nose"; the second, "squeezing the
nostrils" and figuratively, "pressuring anger." What is the general sense of this verse?
Chapter 31
1. What is distinctive about the first nine verses?
2. Who is Lemuel, king of Massa? Who is his mother? How do you think thay are identified in traditional
sources? Cf. question no.2 in Chapter 30.
3. Is the mother's admonition entirely persuasive? With which elements might one differ because they are
at variance with tradition?
4. Scholars suggest that verses 10-31 are a later addition to the book. What factors reinforce this
assumption? What is immediately distinctive about this section?
5. Why does JPS not preserve the familiar translation of eshet hayil as "a woman of valor"? How does "a
capable wife" differ in meaning?
6. It is important to compare the current JPS rendering with the old translation found in many prayer
books. Why?
7. Why does tradition prescribe that a husband recite this poem on Erev Shabbat?
8. In verse 12, does "She is good to him" have the same force as the transitive verb in the Hebrew -
13 de 14 11/08/2008 07:03 a.m.

gemalat'hu (she requites him [with good])?

9. In verse 21, what does "dressed in crimson" imply?
10. In verse 22, what does the phrase "linen and purple" imply?
11. In verse 31, what does the phrase, "in the gates" imply?
12. Some moderns reject this poem as patronizing. Why? Do you agree?
13. What purpose could this poem serve in relation to the rest of the book?
14 de 14 11/08/2008 07:03 a.m.

http://www.uscj.org/cgi-bin/print.pl?Job6485.html
Perek Yomi - Job

The third book in the division of the Bible known as Ketuvim (Writings) is perhaps the most intriguing and, at
the same time, one of the most beloved and one of the most enigmatic in the entire Tanakh. The Book of Job
(Iyov in Hebrew) raises many difficult questions and poses a formidable challenge to the reader. Some of the
questions are as follows:
Who was Job?

Was he a Jew?
When did he live?
Was he an actual person or fictitious?
When was the book written and by whom?
Why is the language so difficult?
Why was this book included in the Bible?
As one might surmise, there is no unanimity of opinion. Some scholars place Job in the Patriarchal period:
others, centuries later. It is generally agreed that if the character of Job was based on an actual person, that
person was not a Jew but someone who obviously believed in a monotheistic deity.
The Book of Job reads like a drama and most of it is couched in poetry. Poetry, almost by definition, employs
linguistic forms that are not part of everyday vocabulary and thus the reader is challenged to understand the
message and the translator is faced with the task of conveying that often obscure message in another
language. The reader and speaker of English has a variety of translations to choose from and he or she will
find that our recommended text for Perek Yomi, the JPS Tanakh, is frequently at considerable variance with
other English versions. A comparison of translations, which this guide occasionally offers, may at times
clarify a difficult passage and at times, admittedly, may compound the difficulty. This characteristic of Job
adds to its intellectual stimulation.
Probably the most difficult question is the book's inclusion in the canon, i.e. the fixed and final version of the
Bible. No other book examines as thoroughly the issues of God's justice, the inexplicable suffering of a man,
man's relationship to God in general and his place in the cosmos. The reader may find the conclusions
ultimately unsatisfying, but the arguments leading to the conclusions are compelling and marked by high
drama. That drama may be seen as part fantasy with the wager made by the "Adversary" and accepted by the
Almighty and the happy ending when Job receives a special reward.
As for the religious identity of Job (or, perhaps, more correctly, the writer of Job), it is noteworthy that the
unique name for the God of Israel, rendered YHVH, rarely appears, More "neutral" names recur with greater
frequency - El, Eloah, Shaddai - thus convincing us of the universality of the message in which an unspecified
deity plays a key role. It is therefore evident that Job belongs to the genre of Wisdom Literature that was
known and read throughout the ancient Near East in the later centuries before the Common Era and of which
we have other examples in the Bible, notably Proverbs and Ecclesiastes. Our book is a superb representative
of this genre.
For the reader who has the time and the inclination to study the Book of Job in greater depth and to consult
other translations, the following sources are recommended: Robert Gordis, The Book of God and Man, The
University of Chicago Press, 1965. Marvin H. Pope, Job, Anchor Bible, Doubleday, 1965. Raymond P.
Scheindlin, The Book of Job, Norton, 1998. Occasional references are made to Gordis and Scheindlin in the
guide.
1 de 17 11/08/2008 07:08 a.m.

Finally, the meaning of the name Iyov itself is somewhat obscure. One explanation relates it to oyev meaning
"enemy" or someone hated, a meaning quite appropriate to our protagonist. Also, one may wonder about the
origin of the expression, "the patience of Job". Truly, Job is long-suffering but his patience, as the reader will
deduce, is not immediately evident.
Chapter 1
1. Most noteworthy Biblical personalities are introduced with their lineage. Why is Job's lineage not stated
(verse I)?
2. What significance do you attach to the numbers in verse 3?
3. Explain the geographical reference "East" in verse 3?
4. What is your initial appraisal of Job based on the brief narrative in verses 4 and 5?
5. JPS translates ha-Satan as "the Adversary." The expected rendering which appears in other versions is
"Satan". Why the difference, and does it matter?
6. What reason would the Adversary have for roaming the earth (verse 7)?
7. Why does God single out Job for praise (verse 8)?
8. In the Adversary's response, what does he mean by "You have fenced him round" (verse 10)?
9. The Hebrew word that is translated "he will … blaspheme you" is y'var'kheka, literally, "he will bless
you" (verse 11). How do you explain this discrepancy?
10. Why does God give the Adversary carte blanche except for harming Job himself?
11. How would you characterize the progression of calamities in verses 13-18?
12. What is the significance of mentioning the nationalities of the attackers (Sabeans, Chaldeans) in verses
15 and 17?
13. How would you characterize Job's response to the calamities (verses 20-21)?
14. When Job says, "naked shall I return there" (verse 21), to what is he referring?
Chapter 2
1. Who or what are the b'nei ha-Elohim (divine beings; literally, "the sons of God") mentioned in verse 1
and previously in 1:6?
2. The dialogue between God and the Adversary (verses 2-3) is almost identical to that in 1:7-8. Where
does it differ?
3. The JPS footnote indicates difficulty with the meaning of "skin for skin" (verse 4). How would you
interpret it?
4. After the Adversary's challenge, why does God insist on sparing Job's life (verse 6)?
5. Why does Job sit in ashes (verse 8)?
6. How would you characterize the reaction of Job's wife to his suffering (verse 9)? Why isn't her name
mentioned?
7. How would you characterize Job's response (verse 10)?
8. Why do Job's friends remain silent for so long a time? Explain their initial reaction to Job's condition
(verses 11 – 13). Can you relate these behaviors to what Jewish tradition prescribes regarding consoling
the bereaved?
Chapter 3
1. Chapters I and II serve as an introduction in prose to the saga of Job. Why is most of the book arranged
in poetic form, starting with this chapter?
2. In cursing the day of his birth, is Job indirectly cursing God (verse 3ff)?
3. How does Job's lament over the day of his birth compare with Jeremiah's? Cf. Jeremiah 20:14-15?
2 de 17 11/08/2008 07:08 a.m.

4. What is Leviathan (verse 8) and how does it fit into Job's lament?
5. Is Job's anger directed at his mother? At God?
6. In verse 9, the phrase translated "glimmerings of the dawn" is afapey shahar, literally, "the eyelids of
dawn." Do both renderings mean the same thing?
7. What is the force of Job's reference to king's counselors, and nobles (verses 14-15)?
8. What is the connection between the references to the wicked, prisoners, and slaves (verses 17-19) and
the foregoing verses?
9. What age-old theological problem does Job allude to in verses 20-23?
10. Explain the metaphorical references of bread and water in verse 24.
11. If Job was happy and prosperous, why did he dread what has befallen him (verse 25)?
12. Another version translates verse 26 in the present tense, while JPS renders the verbs in the past tense.
Which version is more accurate?
Chapter 4
1. Why does Eliphaz request permission to speak (verses 1 and 2)?
2. For what kind of activity does Eliphaz compliment Job (verses 3 and 4)?
3. What is he saying to Job by way of admonition? Is he being critical of Job (verses 5-6)?
4. Does Eliphaz hold to a simplistic belief in reward and punishment (verses 7-9)?
5. What is the point of the analogy to the lion? Is there an allusion to the sins of the parents being visited
upon the children (verses 10-11)?
6. What does Eliphaz mean by "A word came to me in stealth" (verse 12)? (The Hebrew yegunav suggests
theft.) Does he describe a prophetic kind of revelation in verses 12-21?
7. Does the statement about the imperfections of man accord with the view of Jewish tradition? Is God
tolerant of the imperfections (verses 17-19)?
8. The apparent futility of life reflected in verses 19-21 is reminiscent of what other Biblical book?
9. What does Eliphaz mean by "perishing forever, unnoticed" (verse 20)?
10. The end of verse 21 reads: "And they die, and not with wisdom" (JPS). Another version reads: "They
die, with no one the wiser." What is the difference between the two versions?
Chapter 5
1. Eliphaz shifts from general observations to a direct address to Job. Does he appear unsympathetic, even
a bit cruel in his opening remarks (verse 1)?
2. Does Eliphaz suggest that fools are responsible for their own undoing (verses 2-7)? If so, what does that
say about who controls man's destiny?
3. What belief is behind Eliphaz's imprecation against a fool's children?
4. What is the point of the metaphor of sparks flying upward (verse 7)?
5. Does Eliphaz's praise of God's wonders provide comfort to Job (verses 8-16)?
6. What is the connection between God's control over the forces of nature (verse 10) and his treatment of
the needy and the "crafty" (verses 11-16)?
7. Does the discourse about God confirm to a traditional Jewish view?
8. In verse 19, what is the significance of the numbers 6 and 7?
9. What is the meaning of alliances with "rocks in the field" and "beasts of the field" (verse 23)?
10. What is the meaning of "when you visit your wife (or home -- see JPS Footnote) you will never fail"
(verse 24)? Another version reads "when you visit your home, you will find no one missing." How do
the two versions differ?
11. Who are the "we" to whom Eliphaz refers in verse 27? Do you accept his rather dogmatic assertion at
the end of the chapter?
12. Does Eliphaz's discourse on the ways of God in the affairs of humanity provide comfort to Job (verses
3 de 17 11/08/2008 07:08 a.m.

17-27)? What is the basic message in this segment? How does it jibe with Job's suffering?
Chapter 6
1. In verse 3, when did Job speak "recklessly"? Another version reads "therefore are my words broken
[i.e. incoherent]". Which version is more appropriate to the context?
2. In verse 4, does Job express agreement or disagreement with Eliphaz's assertions in the preceding
chapter?
3. What is the point of the analogies in verse 5?
4. As some commentators suggest, Job's remarks in verses 6 and 7 may be a reference to his friend. If so,
what is he saying in essence? [Note: a mallow is a plant that has sticky juice in its roots, stem, and
leaves.]
5. What, in essence, is Job's request in verse 8?
6. What is his consolation (verse 10)?
7. In verses 11-13, what is Job's complaint and what is he asking for by implication?
8. What is Job's attitude toward his friends (verses 14-15)? It is justified?
9. What is the peculiar character of a wadi (verses 15-20) which Job uses as an extended metaphor?
10. What do the geographic names Sheba and Teima represent (verse 19)?
11. Is the expression "fair-weather friends" appropriate to Job's condemnation of his friends (verse 21)?
12. What is the essence of Job's rhetorical questions (verses 21-22)?
13. What it the essence of his opinion of Eliphaz's argument (verses 24-28)?
14. In the final analysis, does Job wish to alienate his friends (verses 28-29)?
15. What does Job say about himself in verse 30?
Chapter 7
1. What is the nature of a hireling's life (verse 1)?
2. In verse 2 what does the metaphor of a hireling's wage represent?
3. Contrast verse 6 and verse 4. Wouldn't one expect the days to drag on also? Or does this lament have
another meaning?
4. What is the essence of Job's lament in verses 6-10? What is stressed in verse 9?
5. To whom is Job speaking in verse 8 ("your eye")? To whom has he been speaking until this point?
6. In verse 10 the Hebrew word od is missing in the translation of the second clause. It means "any
longer." Does that alter the meaning of the verse?
7. What is the Dragon referred to in verse 12? What is meant by the watch that God has set on the sea and
the Dragon?
8. Why does Job say that he would prefer strangulation (verse 15)?
9. Compare and contrast verses 17 and 18 with Psalms 8:5-6. What are the mood and outlook of the
Psalmist?
10. What is the meaning of "Let me be, till I swallow my spittle" (verse 19)?
11. Does Job imply that one cannot sin against God or that he has sinned only against other human beings
(verse 20)? Does Job's attitude conform to the traditional understanding of sin?
12. What is Job suggesting at the end of the chapter about the reason for his prolonged suffering?
Chapter 8
1. Bildad's opening remarks appear unduly harsh (verse 2). How can they be justified?
2. How does Bildad justify the death of Job's children (verses 3-4)? Are his rhetorical questions in accord
with traditional Jewish theology?
4 de 17 11/08/2008 07:08 a.m.

3. How do you react to Bildad's assurance of God's reward (verses 5-7)? Is that in accord with traditional
Jewish theology?
4. Where is there precedent in the Torah for Bildad's admonitions in verses 8 and 10? See Deuteronomy
32:7
5. Where is there an echo in Psalms of Bildad's parenthetical statement in verse 9? See Psalms 9.
6. What is the point of Bildad's use of papyrus and rushes as metaphors (verses 11-13)?
7. What is the character of "a thread of gossamer" and "a spider's web" and why are they used as
metaphors (verse 14)?
8. What kind of house is described in verse 15? Is this metaphor parallel to the preceding?
9. What is the image presented in verse 16ff?
10. Who or what is saying, "I never saw you" (verse 18) and what does it imply?
11. What is the tone of the comment, "Such is his happy lot" (verse 19)?
12. Does Bildad's assurance sound convincing (verses 20-22)? Does he seem sincere?
13. Compare and contrast Bildad's speech with that of Eliphaz in chapters VI and V.
Chapter 9
1. As the chapter begins, Job expresses the futility of challenging God in a court of law. Who in the Bible
attempted it? See Genesis 18:23-33.
2. What is the point of Job's praise of God's power over nature and the solar system (verses 5-10)?
3. What does verse 9 suggest about the ancients' knowledge of astronomy? Do the mythological
references have a place in Jewish scripture?
4. Of what experience in the life of Moses is verse 11 reminiscent? See Exodus 33:18-23. Are the
circumstances similar?
5. Is Job's perception of God one of judge, prosecutor or opponent (verses 12-20)?
6. Does verse 21 suggest that Job has no faith in God's justice? What theme from his previous oration does
he return to?
7. Job's point in verses 22-24 is timeless. Would survivors of the Holocaust agree with this sentiment?
8. In verse 30, the word rendered "soap" is mei-shaleg, literally "snow-water", i.e., melted snow. Why was
the meaning changed to "soap" when "melted snow" makes sense?
9. Does Job appear self-righteous or is he genuinely guiltless?
10. What unrealistic change does he expect of God (verse 34)?
11. In chapter 2, the adversary is certain that Job will blaspheme God. Has he done that in this chapter? Of
what is he accusing God in verses 27-35?
Chapter 10
1. This chapter continues Job's speech begun in Chapter IX. Does it continue the same basic ideas?
2. Which aspect of God's nature does Job challenge in verses 4-7?
3. On which of God's roles does Job focus in verses 8-12?
4. Explain the analogy of congealing like cheese (verse 10).
5. What is God's inconsistency about which Job complains (verses 12-14)?
6. What is God's injustice about which Job complains (verse 15)?
7. Explain the metaphor of the lion in verse 16. What is the prey's role where the lion in concerned?
8. The end of verse 17, as noted, is difficult and has been translated in a variety of ways. What is the
meaning as it appears here? What theme does Job return to in verses 18-22?
9. What place is Job describing in verses 21-22?
Chapter 11
5 de 17 11/08/2008 07:08 a.m.

1. What is the tone of Zophar's speech in the first four verses?

2. What does he claim is Job's method for discouraging rebuke?
3. What is Zophar's appraisal of Job's guilt and the punishment due him (verse 6)?
4. In what context does Zophar compare man and God (verses 7-10)?
5. What is God's relationship to man in verses 11-12?
6. Verse 12 is particularly difficult. Does it suggest that some prophets are born with no more intelligence
than an ass? Is there another possible interpretation?
7. What, according to Zophar, will guarantee a brighter and better life (verses 13-19)? Is his message
simple or simplistic?
8. What is the point of "the great will count your favor" (verse 19)?
9. What is the connection between verse 20 and the preceding?
10. Has Zophar conveyed a message of consolation to Job?
Chapter 12
1. In the beginning of Job's reply (verses 2-3) a put-down of his friends. Does he accuse them of stating
the obvious?
2. What is the source of the friend's mockery to which Job refers in verse 4?
3. In verse 5, who is the "complacent" and whose "foot slips"?
4. Does verse 6 allude to a basic inequity in life? What is it?
5. Verses 7-25 must be read as a unit. What is the gist of Job's praise of God in verses 7-11 and how does
it differ from his description of God's powers in the rest of the chapter?
6. What is Job's appraisal of the popular conception of old age in verse 12?
7. Summarize Job's conception of God's role in the affairs of man in this chapter. Is it at variance with
traditional Jewish theology?
Chapter 13
1. This chapter continues Job's response begun in Chapter XII. Why does he repeat in verses 1-2 the jibe
he uttered at the beginning of the previous chapter?
2. How does Job sharpen his attack on his friends (verses 4-5)? Why does he insist on their silence?
3. What does Job mean by speaking unjustly on God's behalf and speaking deceitfully for Him (verse 7)?
4. What is God's response to such behavior (verse 9-12)? In what setting does Job envision God's
confrontation with his friends?
5. What does Job anticipate as he is about to challenge God (verses 14-15)?
6. JPS notes that verse 15 (which is oft-quoted) can be translated at least two ways. A recent translation
reads: "Let Him kill me -- I will never flinch" (Scheindlin). Which rendering makes the most sense in
this context?
7. Why is Job confident that he can confront God (verse 16)?
8. Job approaches God boldly (verse 18 ff) but how does he seem to temper his audacity (verses 20-21)?
9. What is Job's main challenge to God (verses 23-24)?
10. Explain the following metaphors: a driven leaf (verse 25); dried straw (verse 25); feet in the stocks
(verse 27); a garment eaten by moths (verse 28).
Chapter 14
1. This chapter is a further continuation of Job's oration. The chapter may properly begin with XIII: 28.
Why?
2. Verse 2 is reminiscent of what other Biblical passages?? Psalms 90 and Isaiah 40.
6 de 17 11/08/2008 07:08 a.m.

3. What is the thrust of Job's opening challenge (verses 3-6)?

4. What is the point of the analogy of the tree? (Verses 7-9)?
5. What is the problem with the analogy of the sea in verse 11? Other translations under yam as "lake".
Which rendering is more accurate?
6. Does Job believe in immortality (verse 12 ff)?
7. What is the ideal treatment from God that Job wishes for (verses 14-17)?
8. Explain "until my replacement comes" in verse 14.
9. Explain the metaphorical references to mountains, rocks, water and torrents in verses 18-19.
10. What is Job lamenting in verses 21-22?
Chapter 15
1. A second cycle of discourses begins here, with Eliphaz speaking again. With what tone does he
commence his oration? How does one justify this tone towards a person in deep misery (verses 2-6)?
2. Of what does Eliphaz accuse Job in verses 2-6?
3. Of what does Eliphaz accuse Job in verses 7-9?
4. How does Eliphaz reinforce the validity of his position (verse 10)?
5. How does Eliphaz emphasize what he perceives as the fallacy or weakness of Job's oration (verses
11-16)?
6. Who are God's "holy ones" in verse 15?
7. In verses 17-19 how does Eliphaz reinforce the argument he is about to present?
8. In verse 19, what is the point of the reference to strangers? How were strangers (foreigners) viewed in
ancient times and, to an extent, to this day?
9. What are the sources of the wicked person's malaise (verses 20-24)?
10. How does the reference to the wandering for bread (verse 23) fit into this context?
11. What are the manifestations of wickedness (verses 25-26)?
12. What do the references to "fat" and "blubber" signify (verse 27)?
13. What does Eliphaz say about the wicked person's chances for enduring prosperity (verses 28-30)?
14. What is the ultimate destiny of the wicked (verses 31-34)?
15. What, in essence, is the nature of his/her crime? Is there any significance to the shifts to a feminine
metaphor here (verse 35)?
16. What does Eliphaz's denunciation of the wicked have to do with Job?
17. If the purpose of the visit by Eliphaz and the other friends is consolation, where is it in this chapter?
Chapter 16
1. Are Job's opening remarks in his response justified (verses 1-3)?
2. Is it surprising that Job would speak the same way as his friends if their positions were reversed (verses
4-5)? Or, perhaps, is he suggesting that he would do better at consolation?
3. Does verse 6 convey the futility of speech or the futility of silence, or both?
4. What is the "community" (other versions: "company") to which Job refers in verse 7?
5. Why the shift from third person to second person and back again in reference to God in verse 7 ff?
6. What are Job's charges against God (verses 7-8)?
7. In verse 9 who is the "foe"; in verse 10 who are "they", in verse 11 who is the "evil man"?
8. A comment: in verse 12 there are two excellent examples of alliteration and onomatopoeia in the
Hebrew that are somewhat lost in translation: vayefarpereini (he broke me in pieces) and
vayefatzpetzeini (shattered me). Do these words effectively convey the depth of Job's suffering?
9. How does Job metaphorically depict God's assault on him (verses 12-14)?
10. How does Job express his emotional response to the assaults and his innocence (verses 15-17)?
11. What is the force of Job's appeal to Earth not to cover his blood (verse 18)? Does this cry have a
7 de 17 11/08/2008 07:08 a.m.

contemporary resonance? Of what story in Genesis is this appeal reminiscent? (See chapter 4).
12. Does Job's declaration in verses 19-21 suggest a change in his attitude towards God, or an ambivalence?
13. What is the urgency of Job's appeal for God's vindications of him (verse 22, and note the arrangement
of XVII: 1 as the conclusion to this chapter).
Chapter 17
1. Job continues his response begun in Chapter XVI. Is a change in tone evident at the beginning of this
chapter?
2. Who are the "mocking men" to whom Job refers in verse 2?
3. Whom is he addressing in verse 3?
4. What does verse 5 mean and why is in enclosed in quotation marks in some translations?
5. In verse 6 what is a "byword"? Why do other translations render "tofet" as "spittle"?or someone spat
upon? Note the sound of "tofet".
6. Does Job have anyone in particular in mind when he refers to the "upright" and the "righteous man"
(verses 8-9)?
7. To whom is Job referring in verse 12 and of what does he accuse them?
8. In expressing his utter despair, who are the "we" that will "go down together in the dust" (verse 16)?
Chapter 18
1. How would you characterize Bildad's opening remarks (verses 2-4)?
2. Commentators differ as to whom Bildad is addressing in verse 2. The Hebrew seems to indicate a plural
pronoun. If so, to whom is Bildad speaking?
3. It seems clear whom he is addressing in verse 4. What is he implying about Job?
4. Explain the imagery in verses 7-10.
5. In verse 11, what does "set his feet flying mean"? Another version reads: "pursue him in his tracks".
Which translation is more appropriate?
6. What are the ramifications of wickedness according to verse 12?
7. What is the meaning of Death's firstborn (verse 13)? Is it a demon, a disease, or something else?
8. What is the significance of the reference to sulphur (verse 15)? Cf. Genesis 19:24.
9. What is the ultimate fate of the wicked according to Bildad in the concluding verses? Is his sentiment
realistic?
10. What does his diatribe about the wicked (which takes up most of the chapter) have to do with Job?
Chapter 19
1. What attitude does Job express toward his friends in verses 1-3?
2. What is the meaning of "my error remains with me"? Is Job admitting that he is at fault (verse 4)?
3. Explain the metaphor of "God's siege works" (verse 6).
4. What is the "Violence!" to which Job refers (verse 7)?
5. What is the "crown" to which he refers in verse 9?
6. Who are the "troops" in verse 12?
7. Why are Job's friends, and relatives, and servants alienated (verses 13-19)?
8. What difficulty is presented by Job's reference to his children (verse 17)?
9. Note the phrase in verse 20 which is a familiar idiom in English. What does it mean?
10. Can one suggest that Job is pleading with his friends to be more godly than God Himself (verses
21-22)?
11. Why is it important to Job for his words to be recorded permanently (verses 23-24)?
8 de 17 11/08/2008 07:08 a.m.

12. The Hebrew god (verse 25) is usually rendered "Redeemer". The JPS translation reads "Vindicator".
What is the difference?
13. What is Job's ultimate (and seemingly unattainable) wish in verses 26-27?
14. Cf. Question #1. What is Job's attitude toward his friends at the end of the chapter?
Chapter 20
1. How does Zophar respond to Job's charges directly? Why do the friends dwell on the fate of the
wicked?
2. From our perspective is Zophar's contention that the joy of the wicked is brief acceptable (verse 5)?
3. What is the force of the indelicate simile in verse 7?
4. What is the ultimate fate of the wicked (verses 7-9)?
5. What onus is placed upon the children of the wicked (verse 10)?
6. Explain the metaphors of food and poison in verses 12-18.
7. What is the main offense committed by the wicked (verse 19)?
8. What is the ultimate punishment of the wicked and his family (verses 20-21)?
9. What is the metaphorical change that occurs toward the end of the chapter (verses 23-25) and another
shift in verse 26?
10. What is the meaning of "a fire fanned by no man" (verse 26)?
11. What does Zophar's diatribe in this chapter have to do with Job?
Chapter 21
1. Do you detect sarcasm in verse 2?
2. What does Job insinuate by "you may mock" in verse 3?
3. To whom is Job's complaint directed if not to a man (verse 4)?
4. To what does Job refer in verses 5-6?
5. What are the manifestations of the wicked person's propensity (verses 7-13)? How does Job contradict
his friends in these verses?
6. What is the offense of the wicked as Job sees it (verses 14-15)?
7. What does he imply by "their happiness is not their own doing" (verse 16)?
8. Why is the second half of verse 16 in parenthesis?
9. How does Job contradict his friends in verse 17?
10. How does Job contradict his friends in verses 19-21?
11. What is the force of Job's remarks in verses 22-26?
12. What is the evidence of the wayfarers to which Job refers in verse 29? How does he contradict his
friends here?
13. What is Job saying about the funeral of the wicked (verses 30-33)?
14. How have Job's friends failed him thus far (verse 34)?
Chapter 22
1. Eliphaz raises a fundamental question about the relationship between God and man (verses 2-4). What
is it?
2. What immediately distinguishes Eliphaz's present speech from his previous orations and from those of
he other friends (verse 5ff)?
3. On what basis does Eliphaz make his harsh accusations against Job (verses 6-9)?
4. What are the consequences of Job's alleged transgressions (verses 10-11)?
5. What is Job's perception of God according to Eliphaz (verses 12-14)?
9 de 17 11/08/2008 07:08 a.m.

6. Where have we previously read lines similar to verses 15-16?

7. Where have we previously read lines similar to verses 17-18?
8. What theological principle does Eliphaz allude to in verses 19-26?
9. To whom does verse 20 refer?
10. What is the substance of Eliphaz's advice to Job in verses 21-28?
11. What is his message about material possessions (verses 24-25)?
12. What powers will Job possess if he follows Eliphaz's advice (verses 23-30)?
13. In verse 29, other versions render the Hebrew geivah -- "rise up" contrary to JPS's "it is pride". Which
rendering is more appropriate to the context?
14. How will the guilty merit exoneration ("be delivered") through the cleanness of Job's hands (verse 30)?
Cf. Genesis 18:20-33.
Chapter 23
1. What immediately distinguishes Job's reply in this chapter from his speeches in previous chapters?
(Read the entire chapter as a unit)
2. Does Job respond directly to Eliphaz's accusations and advice?
3. What is Job's primary desire and what does he expect of God (verses 3-7)?
4. How does Job express his frustration in his search for God (verses 8-9)? Cf. Psalms 139:8-9.
5. How does Job proclaim his innocence (verses 10-12)?
6. How does he respond to himself concerning the ways of God (verses 13-16)?
7. Explain "But He has many more such at His disposal" (verse 14).
8. What is the meaning of Job's references to "darkness" and "thick gloom" (verse 17)?
Chapter 24
1. What is the point of Job's question in the first half of verse 1 and his comment in the second half?
2. What is the nature of the offense in the first half of verse 2? Cf. Deuteronomy 19:14.
3. How does Job describe the plight of the poor and why does he express concern about them in the midst
of his own suffering (verses 4-12)?
4. The Torah commands (presumably righteous) farmers to allow the poor to glean. Why must the poor
glean in the vineyards of the wicked (verse 6)?
5. Why is the footnote on verse 9 important?
6. What does Job imply by "reproach" in verse 12?
7. To whom is Job referring in verse 13? What does he mean by "rebels against the light"?
8. Why have criminals throughout history committed most of their crimes at night (verses 14-16)?
9. Why is daytime like night and a source of terror to criminals (verse 17)?
10. The Hebrew word rendered "darkness" is "tzalmavet" (verse 17). What is an alternate translation (Cf
Psalms 23:4)?
11. Comment: The footnote at verse 18 is important because the Hebrew, in large measure, is unintelligible
and not coherently structured. A portion of Job's speech may be missing or it may belong in a later
speech by Zophar.
12. Why does Job resort to such a vile implication against evildoers (verses 18-22, 24)?
13. What is the injustice to which he alludes in verse 24?
14. Do you accept Job's concluding declaration in verse 25?
Chapter 25
1. This is the shortest chapter in the book. How do you account for its brevity?
10 de 17 11/08/2008 07:08 a.m.

2. Bildad's reply contains a passage that recurs in the liturgy (verse 2). Can you identify it? What does it
mean?
3. Does Bildad reply directly to Job's oration in the preceding chapter?
4. Who are God's "troops" (verse 3)?
5. What is the common element in verses 4-6?
Chapter 26
1. What is Job's main complaint against his friends (verses 2-4)?
2. In verse 5, what are "shades"?
3. In verse 6, what are Sheol and Abaddon?
4. What aspect of God is Job praising in this brief response?
5. What is the usual meaning of "tzafon" (verse 7)? Cf., e.g., Jeremiah 14.
6. What is the meaning of "throne" in verse 9? Cf. Isaiah 66:1, Psalms 103:19.
7. What single word in current parlance might indicate the "boundary" to which Job refers in verse 10?
8. In verse 12, who or what is Rahab?
9. What is Job's "bottom line" in verse 14?
10. How does this speech constitute a reply to Bildad?
Chapter 27
1. What is the irony in Job's declaration in verse 2?
2. What is the gist of Job's protest in verses 4-6?
3. Does Job have anyone specifically in mind in his reference to his "enemy" and his "assailant" (verse 7)?
4. Does Job contradict his previously enumerated convictions concerning God and the wicked (verse
10ff.)?
5. Do the words in verses 13-23 have a familiar ring? Some scholars maintain that these verses were
uttered by Zophar. Why?
6. What is the force of the reference to the house in verse 18?
7. Why is there specific reference to the east wind in verse 21?
Chapter 28
1. What is immediately evident about the character and content of this chapter.
2. In verse 3, who "sets bounds for darkness" and what does the clause mean?
3. What activity is described in verses 3-11?
4. What is implied by the reference to animals in verses 7-8?
5. What is the relationship between verses 12-19 and the foregoing sections of the chapter? What is the
essential message of these verses?
6. What do these verses tell us about the writer's knowledge of the resources and economy of the ancient
near east. Incidentally, there are many different words for gold in the Hebrew. Why?
7. Explain the metaphor of "the Deep" and "the Sea" (verse 14).
8. Do the concluding verses (20-28) imply that the search for wisdom is futile?
9. What is the meaning of verse 22, i.e., that Abaddon and Death have only a report of wisdom?
10. What is the point of the references to Creation in verses 24-27.
11. What is the ultimate wisdom according to verse 28? Of what other Biblical book is this reminiscent?
12. Is Job the speaker in this chapter? If not, who might the speaker be and why was this chapter placed
here?
11 de 17 11/08/2008 07:08 a.m.

Chapter 29
1. A modern commentator describes this and the following two chapters as Job's soliloquy. If so, where
are his friends? Why is there no further dialogue?
2. What is Job longing for at the beginning of the chapter? What is God's role in verses 2-5?
3. Explain the metaphors of cream and streams of oil in verse 6.
4. What was Job's status in verse 7? What generally occurred at the city gate?
5. What would prompt young men to hide from Job (verse 8)?
6. The second half of verse 10 is reminiscent of what oft-quoted Biblical verse? (See Psalms 137:6). Does
the image have the same meaning in both places?
7. Why was Job regarded with awe according to verse 12ff? Does he seem self-righteous or does he have
a different motivation for recalling his former states?
8. Is verse 17 meant to be taken literally? If not, why not?
9. What is the peculiar characteristic of the phoenix (verse 18)? Does the alternate rendering in the
footnote convey the same message?
10. Explain the metaphor of the bow in verse 20.
11. How does Job describe his importance in the community (verses 21-25)?
12. What is the parallel between a king among his troops and one who consoles mourners (verse 25)?
Chapter 30
1. What is the contrast with the preceding chapter that is immediately evident here?
2. How would you characterize the people that Job is describing in verses 3-8?
3. What do these verses tell us about Job's view of the make-up of society?
4. Contrast the attitudes of people in this chapter with those that Job recalls from his past in Chapter 29.
5. What is the ultimate degradation that Job experiences (verse 10)? Cf. Numbers 12:14.
6. Compare Job's attitude to God in verse 11 with 29:2-5.
7. What does he mean by "they build roads for my ruin" (verse 12)?
8. Besides his physical condition, what has Job lost (verse 15)?
9. How does Job describe his physical condition (verse 18)?
10. Explain the metaphors clay, dust, and ashes (verse 19).
11. What is Job crying and waiting for in verse 20?
12. How would you characterize his protest to God (verses 20-24)?
13. What is the gist of his protest in verse 25?
14. What is the assembly to which Job refuses in verse 28?
15. What is the habitat of jackals and ostriches which Job considers appropriate to his circumstances?
16. What does verse 31 tell us about mourning customs in Job's milieu?
Chapter 31
1. Verse 1 may belong at a later point in the chapter and appears out of context here. Nevertheless, what
moral principle is Job alluding to here?
2. What is his complaint about God's justice (verses 2-4, 6)?
3. What other moral principles has Job scrupulously obeyed (verses 5, 7, 9, 13, 16, 17, 19-20, 32, 38 -39)?
(It is suggested that the entire chapter be read as a unit, then reviewed verse by verse.)
4. What is the force of the declarations in verses 8-10, 22, 40?
5. What is the penalty for debauchery (verses 11-12)? Cf. Deuteronomy 22: 22
6. What are the antecedents of "him" and "us both" in verse 15? What does this verse tell us about Job's
view of his fellow human beings?
12 de 17 11/08/2008 07:08 a.m.

7. Verses 16-20 are reminiscent of what well-know prophecy? See Isaiah 58:7.
8. What is the "criminal offense" in verses 26-27? How does it differ from the other offenses which Job
enumerates?
9. Of what other Biblical teaching is verse 29 reminiscent? See Proverbs 24:17.
10. What is the point of the parenthetical remark (verse 31)?
11. What was Adam's transgression (verse 33)? See Genesis, Chapter 3.
12. What does not stepping outdoors imply (verse 34)?
13. What, in essence, is Job asking for in verse 35?
14. What is he implying in verse 37?
Chapter 32
1. Why do you think the writer waited until now to introduce Elihu?
2. From a literary standpoint is there anything disturbing about introducing Elihu at this point?
3. From the standpoint of the narrative and Near Eastern custom why does Elihu wait this long to speak
(verses 4-6)?
4. In verse 8, what does Elihu say that is contrary to convention?
5. What criticism does he level against the three friends (verses 11-12)?
6. What is novel about the appearance of Job's name in verse 12?
7. Does Elihu suggest that the friends' speeches were in vain (verse 13)?
8. Who is the antecedent of the pronouns "he" and "him" in verse 14?
9. What does Elihu allude to in verse 14?
10. How does he tweak the others (verses 15-16)?
11. Explain Elihu's desire to speak and the metaphors of wine and jugs (verses 17-20)?
12. Verse 22 has been rendered a number of ways. How do you understand it as presented by JPS? Another
version: "For if I were skilled in flattery, my Maker would speedily carry me off" (Gordis).
13. How do you characterize the entire chapter from verse 6 to verse 22?
Chapter 33
1. How do you characterize the opening verses (1-3) in this chapter?
2. What is Elihu suggesting in verse 4?
3. What does he mean by "I too was nipped from clay" (verse 6)?
4. What is Elihu suggesting in verse 7?
5. What is the gist of Elihu's opening rebuttal to Job (verses 8-13)?
6. Does Elihu state something about God that was not previously stated (verse 14ff)?
7. What does he mean by God "leaves His signature" (verse 16)?
8. How does God discipline man according to verses 17-22?
9. Does the suffering which Elihu describes in these verses apply to the righteous, the wicked, or both?
10. How does the suffering man obtain God's compassion (verses 23-25)?
11. What does Elihu attribute to God that was not said by the other speakers including Job (verses 26-28)?
12. What is novel in this entire narrative about Elihu's conception of God (verses 29-30)?
13. How would you characterize Elihu's closing remarks in this chapter (verses 31-33)?
Chapter 34
1. To whom is Elihu replying in verse 1? Or is this the continuation of his speech?
2. Explain the metaphor and simile in verse 3.
3. What is Elihu suggesting about understanding God's justice in verse 4?
13 de 17 11/08/2008 07:08 a.m.

4. Is Elihu's appraisal of Job fair or is he sardonic (verses 7-9)?

5. Is Elihu's understanding of God's justice in keeping with the traditional Jewish view (verses 11-15)? Is
he implying that Job deserved the calamity that befell him?
6. What additional aspects of God's justice does Elihu describe in verses 17-21? Is there support for this
statement in other parts of the Bible and in Jewish liturgy? Cf. Ecclesiastes and "Unetaneh tokef" in the
Musaf of the High Holidays.
7. What does he say about the wicked that contradicts Job's claim (verses 23-27)?
8. How does Elihu respond to Job's complaint that God lacks compassion (verse 28)?
9. In verse 29, does Elihu imply that there are times when God seems unconcerned with the affairs of
humanity? Cf. e.g., Deuteronomy 31:17, 18.
10. Other versions render verses 31-32 as a statement rather than a question. Which is more accurate?
11. What is Elihu's admonition to Job in the final verses (33-37) and what is your opinion of it?
12. Thus far, has Elihu provided more comfort to Job than the other friends did?
Chapter 35
1. See the first question in Chapter XXXIV.
2. Is Elihu quoting Job correctly in verses 2 and 3?
3. Does Elihu suggest that God is unimpressed with a person's deeds, whether righteous or wicked (verses
6-8)?
4. What does he mean by "contention" in verse 9?
5. According to Elihu, when are people moved to turn to God? What do they take for granted? Why the
reference to nature (verses 9-11)?
6. What does Elihu say about God's response to people's cries or the lack thereof (verses 13-15)?
7. Is his appraisal of Job's behavior fair (verse 16)? Why does he refer to Job in the third person?
Chapter 36
1. How would you characterize Elihu's remarks at the beginning of the chapter (verses 2-4) especially in
view of the introduction in Chapter 32?
2. In his lecture about God's dealings with the righteous and the wicked, how does Elihu differ from the
other friends (verses 5-12)?
3. In verse 12, the phrase b'shelah ya'avoru is translated here, "they shall perish by the sword." Others
render it, "They pass over the river of Death" (Gordis) or "They cross beyond the Death Canal"
(Scheindlin). Is the meaning substantially altered?
4. What does Elihu imply about the "impious in heart" and their relationship to God in verse 13? What is
their punishment (verse 14)?
5. In verse 15, how does God deal with the afflicted?
6. As Elihu turns directly to Job, what does he say about God's dealings with him and Job's obsession
(verses 16-17)?
7. What is Elihu saying about the power of affluence (verses 18-19)?
8. What does he mean by "the night when peoples vanish where they are" (verse 20)?
9. What does Elihu imply in a few words about the reason for Job's suffering (verse 21)?
10. Does he suggest that it is futile to complain to God (verses 22-23)?
11. What are the main manifestations of God's power (verses 26-33)? How does the description of the
forces of nature relate to Job's problem?
Chapter 37
14 de 17 11/08/2008 07:08 a.m.

1. In this continuation of Elihu's speech, what is he seeking to demonstrate (verses 1-13)?

2. What does he mean by God's "voice" (verses 4-5)? Cf. Psalms Chapter 29.
3. The beginning of verse 7, "a sign on every man's hand" is rendered "he [God] shuts up every man
indoors" by others. Which version is more appropriate to the context?
4. In verse 9, "constellation" is rendered "scattering winds" by others. Which version is more appropriate?
5. What are the two ways in which the forces of nature can be regarded (verse 13)?
6. Can Elihu's description be summarized by the modern term "act of God"?
7. What is the gist of Elihu's admonition to Job (verses 14-24)?
8. What is the force of the rhetorical questions in verses 15-18?
9. What is the nature of the south wind and its effect on human beings (verse 17)?
10. What is Elihu's summation of man's relationship to God (verses 23-24)?
11. Why does he say that God does not "torment"? Others (Scheindlin) suggest the rendering "He does not
answer." Which is more accurate?
12. Are you satisfied with Elihu's lengthy oration which ends here? Does it truly address Job's dilemma?
Chapter 38
1. What does the first verse suggest about the literary structure of the Book of Job? Why doesn't the Lord
reply to Job's friends as well?
2. What is different about the name of God in verse 1 and why is the difference significant?
3. Where else does God manifest Himself in something resembling a tempest? Cf. Exodus Chapter 19.
4. Explain the phrase "darkens counsel" in verse 2.
5. Girding the loins is a frequent Biblical metaphor. What does it mean (verse 3)?
6. The entire chapter from verse 4 on is a paean to God as Creator. Is that the main point?
7. To what does the writer (speaking for God) liken the creation of the universe (verses 5-6)?
8. Who are the "divine beings" (verse 7)?
9. How would you characterize the questions in God's response to Job?
10. What is the underlying principle in the description of the sea and sunrise (verses 8-12)?
11. What is the meaning if "shakes the wicked out of it" in verse 13? Does it fit the context?
12. What happens to "clay under a seal" (verse 14)? Explain this metaphorical image.
13. What does the "upraised arm" symbolize (verse 15)?
14. What is the purpose of the gibe in verses 16-21?
15. What is the connection between hail, snow, and battle (verses 22-23)?
16. Explain the metaphors of procreation in verses 28-29.
17. What is described in verse 30?
18. What is revealed about the writer's knowledge of astronomy in verses 31 and 32? "Mazzaroth" may be
a variant of what more familiar Hebrew word related to astronomy and astrology?
19. The footnote on verse 36 offers an alternate meaning for the Hebrew "sekhvi". Cf. Birkot Hashahar
(preliminary service). Where does it appear in the liturgy and how is it usually rendered in English?
Others render "tuhot" (in the first half of the verse) "ibis." How does this relate to the second half of the
verse?
20. What is described in verses 37-38?
21. What is the point of the references to animals at the end of this chapter and continuing into the next
chapter?
Chapter 39
1. The entire chapter deals with the natural order in the animal kingdom. Why such a lengthy excursus.
How does it all relate to Job's problem and God's relationship with man? Is it perhaps mostly literary
flair and a catalogue of fauna indigenous to the Near East?
15 de 17 11/08/2008 07:08 a.m.

2. With what does the writer contrast the wild ass in verse 7 and the wild ox in verses 9-12?
3. What are we told about the character of the ostrich (verses 13-18)?
4. In verse 18, others omit "else" and the conditional "would" and render the verse as a continuation of
the description of the ostrich. What unique characteristic of this bird is implied in the second half of the
verse?
5. What portion of the description of the horse in verses 19-25 is most important?
6. The same question can be asked about the description of the hawk (verses 26-30).
Chapter 40
1. What problem is presented by the wording of verse 1? Have we heard from Job since chapter 31?
2. What is God's final gibe (verse 2)?
3. Contrast Job's reply in verses 4-5 with his previous orations? Why does he speak so briefly?
4. God, as it were, is now getting to the point. What is it (verses 7-14)? What is the nature of His
challenge?
5. Why does He return to the order of nature in the animal kingdom (verse 15 ff)?
6. What kind of animal is the behemoth? What is the more familiar form of this Hebrew word and what
does it usually mean (verse 15)? Cf., e.g., Genesis 6:7.
7. Why is the behemoth called the "first of God's works" (verse 19)? Cf. Genesis 1:24.
8. What do you make of the lengthy series of questions pertaining to the behemoth (verses 15-25)?
9. What are the qualities of this animal that are emphasized here?
10. What is the meaning of "And tie him down for your girls" (Verse 29)?
11. What is the warning with its subtle humor in verse 32?
Chapter 41
1. What has the description of the great animal in preceding chapter led up to in this chapter?
2. Do you detest another gibe directed at Job (verses 3-4)?
3. Does the writer describe a creature actually found in nature? If not, what is its source (verses 5-16)?
4. Who are the "divine beings" in verse 17?
5. Explain "he makes the abyss seem white faced" (verse 24).
6. What is the underlying message that the Lord is conveying to Job in this entire oration? How does He
respond to Job's torments and questioning of God's ways?
Chapter 42
1. What does Job acknowledge now that he seriously questioned previously (verses 2-3)?
2. Is the first sentence in verse 3 Job's own words or a quotation?
3. What, in essence, is Job saying to God in verse 5?
4. Comment on Job's final remark in verse 6. What happened to his challenge and his bitterness toward
God? Does he accept the calamities that befell him with equanimity?
5. What penalty is imposed on Job's friends? Is it just? Does it reflect the religious practices of the time
and the milieu (verses 7-8)?
6. What truth did Job speak about God (verse 8)?
7. Why is there no mention of Elihu?
8. What is significant about the repetition of "My Servant Job" (verses 7-8)?
9. What prompted Job to pray on behalf of his friends (verse 10)?
10. Why is the Adversary of Chapter I absent here and why is there no mention of the wager?
11. Why are Job's daughters mentioned by name and not the sons, the reverse of what is more common in
16 de 17 11/08/2008 07:08 a.m.

the Bible (verse 14)? (Their names mean, respectively, Dove, Cinnamon, and Horn of Kohl [a
cosmetic].)
12. What does the happy ending imply about the entire Book of Job?
17 de 17 11/08/2008 07:08 a.m.

http://www.uscj.org/cgi-bin/print.pl?Song_of_Songs6486.html
Perek Yomi - Song of Songs

A superficial reading of Shir Ha-Shirim would lead the reader to ask how this book came to be included in the
Tanakh. The eroticism of much of the poetry seems inappropriate for sacred Scriptures.
The Rabbis justified the canonization of Shir Ha-Shirim on two grounds: the purported authorship of Solomon
and the interpretation of the poetry as an allegory of the love between God and Israel.
Some modern scholars view Shir Ha-Shirim as a collection of love songs from the hand of more than one poet.
They read the poetry literally rather than allegorically and such is the approach of this study guide.
Chapter 1
1. Even though modern scholarship casts doubt on the purported authorship of Song of Songs, why is
ascription to King Solomon credible?
2. In verses 2 and 3 why are the metaphors of wine and oil significant?
3. Compare the language in verse 4 with Psalm 118, verse 24. How do you react to the almost identical
wording and the contrasting contexts?
4. In verse 5 what is the force of the conjunction "but"? Does it imply that dark is not necessarily
beautiful? Does it have racial overtones?
5. Why is the love of shepherds and shepherdesses a popular motif in the Middle East?
6. Contrast the imagery in verse 9 to what would be more common inWestern literature, e.g., the
comparison of the loved one's beauty to that of a mare.
Chapter 2
1. The first three verses are a dialogue between a young man and a young woman. Is she complimenting
herself? Is he complimenting her?
2. In verse 7 why does the young woman adjure the daughters of Jerusalem "by gazelles or by hinds of the
field"? An oath is usually taken with reference to whom?
3. How does the modern translation improve upon the classical rendering, "the voice of the turtle" (verse
12)?
4. The reference to foxes in verse 15 in cryptic. Does it have sexual overtones? Is the young woman
promiscuous or a victim?
Chapter 3
1. Is the woman relating a dream or an actual experience at the beginning of the chapter?
2. In verse 3, do you see symbolism in the figure of the watchmen? Why don't they answer the woman's
question?
3. Verses 4 and 5 clearly report the consummation of love between two unmarried people, as do other
passages in this book. How do we reconcile the implicit assent to this relationship with traditional
Jewish moral values?
4. What is the significance/purpose of the reference to Solomon in verses 7?
5. What could be the "terror by night" referred to in verse 8?
Chapter 4
1 de 3 11/08/2008 07:09 a.m.

1. Contrast the metaphors used to describe the woman's physical attributes with those customarily used in
western literature; the same; varying?
2. Why does the lover compare his loved one's hair to a flock of goats and her teeth to a flock of sheep?
3. What is particularly peculiar about the imagery of the tower of David in verse 4?
4. In verse 4 the word talpiot is particularly problematic. Its usage is rare. In modern Jerusalem there is a
geographical association which would relate it to the first half of the verse. Are you familiar with it?
5. Verse 4 illustrates how Biblical metaphors differ from those common in western literature. Explain.
6. Why do you think Mount Lebanon (verse 6) is chosen as a site for the lovers rather than another part of
Israel?
7. In verse 9 and elsewhere, would the phrase "my sister, my bride," imply incest or is this usage of that
period?
8. In verse 12 what do the phrases "a locked garden" and "a fountain locked" imply? How does the
woman respond to her lover's claim?
Chapter 5
1. Do you see any similarity between verse 2 and following a previous passage in Songs of Songs?
2. With some imagination, verse 4 might be considered pornographic. How so? See Anchor Bible
commentary.
3. The word me'ai in verse 4 is translated "my heart" but literally means "my intestines." What do you
know about the ancients' concept of the sources of emotions? Are there parallels in modern usage?
4. Most commentators consider Chapter 4 a report of a dream. Dreams often contain irrational or
disconnected elements. Can you find any here?
5. Why would watchmen strike the distracted young lady (verse 7)?
6. The description of the male lover in verses 10-16 seem more appropriate for a woman. How do you
explain it?
Chapter 6
1. The metaphorical use of lilies is repeated. What does it signify?
2. Is Tirzah in verse 4 a woman or a city?
3. The imagery in verse 5-7 is identical with that in an earlier chapter. Does the repetition detract from its
power?
4. The end of verse 9 is reminiscent of a famous passage in Proverbs 31; what is the contrast of the two
contexts?
5. What is the lover seeking in verse 11?
(Note: Verse 12 is unclear as it stands, so indicated in the footnote in the modern JPS translation.)
Chapter 7
1. The opening verses imply that the "maid of Shulem" is dancing or being invited to dance; what type of
dance? From the description that follows how should this dance be characterized in the context of
Middle Eastern culture of that era?
2. Who is asking the question in verse 1?
3. In verse 2, is the woman necessarily a bat nadiv (nobleman's daughter)?
4. What might be the differences in the description of the woman's body (verse 2-10) between this text
and earlier descriptions? Consider verse 3 in particular.
5. How can the comparison of hair to purple be considered complimentary (verse 6)?
2 de 3 11/08/2008 07:09 a.m.

6. What are the aphrodisiacs in verse 8-10?

7. Verse 11 contains vocabulary similar to Genesis 3:16. But is there a difference in gestalt/intent?
8. The word duda'im (mandrakes) appears in an episode (confrontation) in the lives of Reuben, Leah and
Rachel (Genesis 30). What is the context there? What qualities is this plant presumed to possess? Is the
role of the duda'im here identical to/similar to the Genesis account?
Chapter 8
1. As in a previous chapter, how should we understand the reference to the "brother"?
2. Why should the young woman fear being despised (verse 1)? What do this verse and verse 2 suggest as
to social mores and family strictures?
3. What is the symbolism of the apple tree in verse 5? And, why is mention made of the lover's mother?
4. What was the importance of the seal, especially the personal seal (verse 6) in ancient times? (See
Genesis 38:18-26 for a somewhat related context.)
5. God's name appears only once in the entire book, not by itself but as part of the phrase Shalhevet-Yah
(verse 6) The modern JPS translation does not acknowledge it, rendering the phrase "a blazing flame."
But, actually it is "God's searing flame" -- what does it communicate here?
6. Is verse 8 to be understood literally or symbolically? Is "sister" meant to be taken literally (any more
than "brother")?
7. In verse 8-10 are the "brothers" biological brothers? Are the men threatening force to acquire the object
of their desire? Are they concerned about her chastity? Is she concerned about her chastity? Indeed
does she describe herself as chaste?
8. In verses 11 and 12 what is the import of the note of defiance to Solomon (verse 11)? What is the
meaning of the references to "thousand" and"two hundred"? Who is paying this to whom and for what?
9. In verse 13, how do you understand the dialogue between the lovers and why does she reject his
request?
3 de 3 11/08/2008 07:09 a.m.

http://www.uscj.org/cgi-bin/print.pl?Ruth6487.html
Perek Yomi - Ruth

The Scroll of Ruth is a "family history" with a message of consequence as to "choosing Jews," lineage and the
author's thesis as to the Jewish view of these matters "in his time" (itself, a question not entirely resolved). It
is interesting that there is no "authority element" in the Scroll -- no "Judge," no Kohen - - and no prophet. Nor
is Divinity projected as moving events (directly) or affording direction to any of the Scroll's characters.
For interesting dovetailing narratives involving the tenacity of a Moabitess to continue "the family line" --
chapter 19 of Bereyshit, verses 29-37 would be of interest.
And, for the lineage of Peretz, Bereyshit chapter 38, verses 1-30 (and especially 24-30) would be pertinent.
Chapter 1
1. In what historical period is this scroll positioned?
2. Why would parents name children "sickness" and "destruction"?
3. Is the family Judean or rather resident in Bethlehem/Judea?
4. Does the text (at this point) editorialize on the intermarriage? (verse 4)
5. Aside from being bereft of husband and sons why does Naomi set out to return to Judea?
6. Is the Moabite location from whence they left (and where they dwelt) specified?
7. Does the text reflect caring daughters-in-law? (verse 8)
8. What does Naomi wish for Orpah and Ruth?
9. What would verses 11-12 imply as to the custom of the time regarding the family prerogatives of
widows?
10. Does Naomi consider what has happened to her family objective or "determined"? (verse 13)
11. Orpah means "the back of the neck"; how is the name suited to the action? (verses 14-15)
12. Is the statement of Ruth (verse 16) a statement of fealty to Naomi and/or the intent to Judaize?
13. In verses 21-22, Naomi specifies her perception of the events -- of the past decade -- does she,
however, specify "why"?
14. If Ruth's statement (verse 16) posits Judaizing why does verse 22 refer to her as the Moabite?
Chapter 2
1. Does Naomi still have family in Bethlehem?
2. Does "gibor halyil" (verse 1) refer to military prowess or strength of character/community leadership?
3. Is Ruth aware of the family relationship of Boaz? (verse 2)
4. Who initiates the "contact" with Boaz?
5. What does verse 4 indicate as to Boaz's faith?
6. Why does Boaz speak as he does to Ruth? (verse 8)
7. Why would Boaz instruct his workers to exercise especial care for what (in essence) was an
impecunious Moabite woman?
8. Does Ruth clearly state that she is (or is not) a Moabite still? (verse 10)
9. Boaz's motive for unusual consideration is stated in verse 11 -- what is it?
10. Does verse 12 imply/explicate (closing passage) that Boaz considers Ruth a Jewess?
11. What does Ruth mean when she says: "I will not be as one of your handmaidens"? (verse 13; see verb
"eheyeh")
12. From the text of verse 15 what one does conclude as to the usual "tolerance" of those poor who
collected fallen grain?
1 de 2 11/08/2008 07:10 a.m.

http://www.uscj.org/cgi-bin/print.pl?Ruth6487.html
13. Would verse 19 and verses 1 and 2 seem to be in tension -- or is Naomi (self-described as aged)
somewhat forgetful?
14. In verse 22 does Naomi hope for action by Boaz or, rather, that Ruth be secure from molestation?
Chapter 3
1. How does the initiative change from Ruth to Naomi?
2. Ruth is to adorn herself and go to the storehouse (it is the end of the harvest) and, after nightfall do
what?
3. What is meant by "uncovering margelotav" (not "raglotav")?
4. Is Ruth prepared to do as Naomi instructs? (verse 5)
5. And (verse 6) does she do exactly as Naomi instructed her?
6. What is Ruth's "legal response" to Boaz startled inquiry and what is a "Goel"? (verse 9)
7. What is the significance of Boaz's statement (verse 10) regarding "young men"?
8. Is the term "biti" (literally "my daughter") to be taken literally or as a term of affection? (verses 10-11)
9. But is there a legal problem to the "redemption"? (verse 12-13)
10. Does Ruth leave following the conversation or... (verses 13-14)?
11. Is there a symbolism to the "six measures"? (verse 15)
12. Is Naomi's question (verse 16) "Who are you" actually "and what has become of you?"
13. What is meant by (verse 16) "all that the man did to her" -- is "did" here, said?
Chapter 4
1. Why does Boaz go to the gate of the city? (verse 1)
2. Why is the "redeemer of first right" not named (ploni-almoni is a term of semi-pejorative anonymity)?
3. What is the function of the ten elders? (verse 2)
4. Boaz tells the "redeemer" of the property redemption incumbent on him but does not mention Ruth; to
which, how does the redeemer reply? (verse 4)
5. Then Boaz adds that with the field comes Ruth -- and the obligation to "continue the name of the dead"
-- meaning?
6. The "redeemer" now declines and withdraws his initial assent -- fearing the "destruction of his
inheritance" -- and how would this come about via "continuing the name of the dead"?
7. Why is verse 7 positioned here -- what is assumed as to the knowledge of auditor/reader as to "ancient
practices"? (verses 7-8)
8. With Boaz's redemption of his relative's property -- what is to become of Ruth -- and why? (verse 10)
9. In verse 10 is Ruth adjectivated as Jewess or Moabitess; and is the author "making a point"?
10. Would the elders appear to be pleased at what has transpired? (verse 11)
11. Who was Peretz -- his father? -- his mother? and her religious identity? Is this a parallelism? (verse 12)
12. Is Naomi's lot, as the text concludes, still deserving of the term "mara"?
13. The child is named Oved, father of Yishai -- father of David and accordingly, on both sides of the
ancestry of David, what is the "maternal line"?
14. What point is the author making as to the acceptability of those whose origin is not Jewish?
15. Why the epilogue as to Peretz (verse 18-20) and how does it accentuate the author's basic point?
16. When then, might this scroll have been written and to argue what premise?
17. Is the reader encouraged to welcome "choosing Jews"?
2 de 2 11/08/2008 07:10 a.m.

http://www.uscj.org/cgi-bin/print.pl?Lamentations6488.html
Perek Yomi - Eicha (Lamentations)

According to tradition, the authorship of Lamentations is attributed to the Prophet Jeremiah who was
contemporaneous with the destruction of the Temple in Jerusalem (587/6 B.C.E.) and, indeed, prophesied the
conquest of Jerusalem by the Babylonians and the ensuing exile of the Judean population into Babylonia.
Most modern scholars give the composition of Eichah a somewhat later date and ascribe authorship to more
than one anonymous source, but they see a basic unity in the book.
Lamentations is the third in a grouping known as the Five Megillot (Scrolls) and is read in the synagogue on
Tisha B'Av (Ninth of Av) which commemorates the destruction of both the First and Second Temples and
other tragic events in Jewish history. The five chapters of Eichah, also known as kinot (dirges), are sung in a
uniquely mournful cantillation or trope.
Chapter 1
1. Why are the verses in this chapter and other chapters arranged in alphabetical order?
2. In verse 1, in the reference to Jerusalem's desolation, the image of a widow appears as a simile rather
than a metaphor. Jerusalem is not a widow; she is k'almanah, like a widow. Why?
3. Who are the "friends and allies" in verse 2? What is the literal meaning of ohaveha?
4. According to verse 5, what is the fundamental reason for Jerusalem's downfall? What theological issues
arise from this explanation, especially in our time?
5. Verse 8 tells us that "Jerusalem has greatly sinned." What were her sins? Refer to prophetic writings,
particularly Jeremiah.
6. Explain the clause, "nations which You have denied admission into Your community" (verse 10). What
is the theological implication of this reference?
7. Beginning with verse 12, the poem shifts from the third person to the first person. What does this shift
signify? Who is speaking?
8. In verse 15, who are "all my heroes" and "my young men"'.)
9. Contrast the emotional outburst in verses 21 and 22 with the preceding verses. Does it conform to
normal emotional expressions in the kind of crisis described here?
Chapter 2
1. This chapter is also arranged alphabetically, with one variation for which there appears to be no
reasonable explanation. Where does the variation occur?
2. What is the Footstool referred to in verse 1 and why is it spelled with a capital F? Why is this metaphor
used?
3. References to God's anger are repeated constantly and He is likened to an enemy in the opening verses.
Why is God portrayed in such harsh language?
4. What are poet's sentiments about Jerusalem and how does he feel about the city its fate? Why do you
think he feels so strongly?
5. Where else in Biblical literature is God depicted explicitly as a warrior? Cf. Exodus 15.
6. Verse 9 demonstrates that the destruction is more than physical. How so?
7. What is the significance of the specific reference to the maidens of Jerusalem in verse 10?
8. How do verses 11 and 12 adumbrate all instances of human calamity?
9. What dilemma does the accusation in verse 14 present to ordinary people? See Deuteronomy 18.
10. How do verses 15-17 reinforce the earlier depiction of God as wrathful and punitive?
1 de 2 11/08/2008 07:11 a.m.

http://www.uscj.org/cgi-bin/print.pl?Lamentations6488.html
11. What images support the view that Tisha B'Av should be a time to commemorate the Shoah
(Holocaust)?
Chapter 3
1. In this chapter there are three verses for each letter of the alphabet. The verses are much shorter and
have a different meter and cantillation from the rest of the book. The poem is also written in the first
person. How do you account for these changes?
2. Do you have any thoughts about the identity of the poet?
3. What is the effect on the reader of the description of an individual's suffering as opposed to the picture
of national calamity in the preceding chapters?
4. What does the chapter say about the writer's personal theology? Why does he liken God to a bear and a
lion?
5. How do you explain the change of mood beginning in verse 19?
6. The mood shifts again at verse 40. What do these shifts tell us about the poet's emotions?
7. To which biblical book dealing with human suffering is this chapter comparable? Are the issues similar?
8. What is the significance of the shift to first person plural beginning with verse 42 and then back to first
person singular in verse 48 and following?
9. Verse 55 is reminiscent of Psalm 130. How so?
10. How do verses 61-66 represent diametrically opposite views of the enemy when compared with
Chapter II?
Chapter 4
1. How does this Chapter more closely resemble Chapters I and II than Chapter III?
2. For what does the gold in verse 1 serve as a metaphor?
3. Is it fair to compare the people in besieged Jerusalem to jackals and ostriches?
4. Is it fair to compare the guilt of the people to the iniquity of Sodom? See Genesis 19.
5. In verse 7, nezireha is translated "her elect". What is a nazir (Nazirite) and why, therefore, may this
translation be inaccurate? See Numbers 6.
6. How is this chapter (particularly verses 8-11) reminiscent of Deuteronomy 28?
7. Why are the prophets and priests blamed for the calamity (verse 13)? What is the irony of the
exclamations in verse 15?
8. What is the significance of the imprecation against Edom? What does Edom represent historically for
Israel?
Chapter 5
1. This chapter is brief and is not an alphabetical acrostic. Is there any significance to the change in
literary style? Is it coincidental that the chapter consists of 22 verses?
2. What is the significance of the dominant use of the first person plural?
3. What is different about the tone and content of the poet's address to God?
4. Do the references to Assyria and Egypt (verse 6) appear to be misplaced or out of context?
5. Why is verse 21 repeated in small type in the translation and when chanted in the synagogue? Where
does this verse appear in the liturgy?
2 de 2 11/08/2008 07:11 a.m.

http://www.uscj.org/cgi-bin/print.pl?Ecclesiastes6489.html
Perek Yomi - Ecclesiastes

Welcome to what is perhaps your first encounter with Biblical Wisdom Literature Comprising the books of
Proverbs, Job and Ecclesiastes, Wisdom Literature sets forth what their authors learned from life experience,
observation, reflection and reason. They offer advice on handling life's problems and suggest skills for living
successfully.
Chapter 1
1. Why would the editor want to attribute these writings to David's son? Why is he called "Kohelet", a
word derived from "kahal", assembly (the Greek, "Ecclesiastes" is derived from "ekklesia" meaning
assembly, church)? Can it be a title for one who assembles and teaches assembled students? (Note 12:8
where the Hebrew uses the definite article "The Kohelet".)
2. The word "hevel" (verse 2) commonly translated "vanity", literally means "breath, vapor". What does
Kohelet mean by this word? Is it a question about the meaning of life for which he seeks a response or a
conclusion, a thesis about life which he will now try to prove?
3. Verse 3 appears to be a rhetorical question that implies a criterion for judging all aspects of life. How
would you describe that criterion?
4. What is the underlying philosophy developed in the series of descriptions presented in verses 4-9 in
which Kohelet touches upon the natural cycles of the physical universe: of sun and wind and water?
What mood does this create in the reader?
5. How does Kohelet summarize his thesis that "all is vanity" (verse 2) in verses 10-11?
6. In verses 12-13 what is this king's major activity? Is this the typical or expected preoccupation of an
ancient (or of any) sovereign?
7. What does Kohelet now choose to investigate as a possible goal of life (verse 13)?
8. What conclusion does he reach about this possible solution to what is best for people to pursue in life
(verse 14-17)?
9. Verse 18 may be citing a proverb. In what way does it confirm what Kohelet has thus far discovered?
Does he imply that "ignorance is bliss"?
Chapter 2
1. What does Kohelet choose as his next area of investigation in his search for a reasonable lifestyle
(verse 1)?
2. Does he find the pursuit of merriment and pleasure wrong or immoral or simply useless (verse 2)?
3. What aspects of pleasure does Kohelet try out in the investigation (verses 4-8)?
4. What good thing does he discover in this materialistic or self-indulgent lifestyle and what does he
conclude about it for the long range (verses 9-11?)
5. After spending so much time in materialistic pleasures, what does Kohelet now learn about wisdom
(verses 12-13)? How do verses 13-14 compare with 7:17f?
6. To what does he refer in verses 14-15 when he declares that "one event happens to them all"?
7. What is his major complaint in verse IV How does this compare with the other Biblical authors such as
those who wrote Psalms 112:6 or Proverbs 10:77?
8. What exactly seems to be driving Kohelet into despair over life (verses 17-20)? Is his despair over
wisdom or pleasure or the effort made to acquire them, or all of these, or something else?
9. What recommendation does he offer at this point to the human quest for happiness (verses 24-25)?
Compare his conclusion in verse 24 with Isaiah's conclusions in Isaiah 22:13f.
10. Against what popular pious statement does Kohelet apparently direct his characteristic critique: "This
1 de 7 11/08/2008 07:13 a.m.

also is vanity and a striving after wind" (verse 26)?
Chapter 3
1. Verses 1- 15 have been called a "Catalogue of Seasons" or "Propitious Times for Action". As you read
through this section, does Kohelet leave any place for free will? For individual initiative? Is there any
difference between the thoughts expressed here and the concept of predestination?
2. How do you think Dr. Jack Kevorkian would react to the first stich of verse 2?
3. What is meant by "throwing stones" in the first stich of verse 5.7 In what way does the clear allusion in
the second stich of verse 5 shed light on the meaning of the first stich? Can you think of other
euphemisms like this in contemporary English?
4. According to Kohelet (verse 11) what is the essential contradiction that God has implanted in each
human heart? (In Biblical usage, the heart is where the mind, intellect and reason reside. The liver is the
location of human emotions.]
5. What differences can you distinguish between the views of Kohelet (ex.: verse 13) and the philosophy
of hedonism?
6. What reason does Kohelet give for God's fixing all phenomena forever (verse 14)?
7. Does God have any special concern for the pursued? (verse 15)
8. What further evidence does he bring (verses 16-22) to prove that people should aim only to enjoy
whatever they can, whenever the opportunity arises?
9. What does Kohelet say about appearances and expectations in verse 16?
10. Compare verse 17 and verse 19. Which verse sounds more authentically like the thought of Kohelet?
Which verse might be a refutation of the other?
11. Based on what we read here (verses 20-22) what would you conjecture is his concept of life after
death? Is there any difference between the death of a human and the death of an animal?
12. What does Kohelet conclude, once again, is the basic way a person should live? (verse 22)
Chapter 4
1. Why does Kohelet return (verses 1-3) to a theme he mentioned earlier in 3:16? How is this relevant to
his search for the purpose of life?
2. Besides oppression by the powerful of the weak, what other evils does he find that appear endemic to
people?
3. Does verse 4 imply a totally negative judgment of the competitive nature of people?
4. What advice does he give by quoting the proverb in verse 6?
5. What connection is there between the futility he finds in competition (verses 4-6) and the futility of all
his labor (verses 7-8)?
6. Compare these two paths of living (competition and miserliness) with Ben Zoma's teaching (Avot 4:1)
"Who is truly wealthy? One who is content with his/her lot."
7. What benefits does the practical Kohelet see in having companions (verses 9-12)? How does this
contrast with a life of rivalry or of "me-ism"?
8. Although verses 13-16 are very difficult, what is the gist that Kohelet conveys? What does Kohelet
think about fame in this episode?
9. What opinion does Kohelet have regarding going to "God's House" (Temple), the services conducted
there and the people who attend? What does he recommend as most appropriate behavior vis a vis
Temple attendance and services (verse 17)?
Chapter 5
2 de 7 11/08/2008 07:13 a.m.

1. As you read verses -1-6 is the overall impression of the message one of deep religious piety in worship
and practice or is it one of practical piety in doing no more than is required before an all-powerful God
who should be feared?
2. What correlation is there in verse I between "therefore let your words be few" and "God is in heaven
and you are on earth"? Compare this to Psalms 14: 1.
3. What practical advice does Kohelet give in verses 3-4 regarding making vows? What reason does he
give in verse 5 for avoiding them?
4. Often the word "fear" in connection with God means "to be in awe". Sometimes it means simply "to be
afraid". What meaning do you think it has in verse 6?
5. Why shouldn't you be surprised when you see the poor oppressed and justice perverted (verse 7)?
6. How do verses 9-10 compare with Avot 4:1 - "Who is truly wealthy? One who is content with his/her
lot"? (Note the contrast in 4:4-8 above.)
7. How does verse 11 compare with Avot 2.7 - "Increasing possessions, increases anxiety"? What is his
opinion of the laborer?
8. What characterizes the greedy person whose sole meaning in life is the acquisition of wealth (verses
9-11)?
9. What characterizes the miserly person who hoards money for any purpose other than his own comfort
(verses 12-16)?
10. And once again (see 2:24 and 13:22) - what conclusion does Kohelet reach about the best way to live
(verses 17-19)?
Chapter 6
1. What exactly is the terrible evil, theanguish, that Kohelet sees occurring among people (verses 1-2)?
2. Is this evil God-made or man-made (verses 2-3)?
3. Does that matter to Kohelet?
4. In what ways is the person described in verse 3 different from the one described in verse 2? In what
way are they similar?
5. How does Kohelet describe the "existence" of a stillborn (verses 4-5)?
6. What is the key that would give life some meaning regardless of how long that life is (verse 6) and
regardless of whether one is wise or a fool (verse 7)?
7. Reading verses 10- 12 do you think Kohelet would agree or disagree with the contemporary proverbs
that "only taxes and death are certain" and that "you can't change the hand that God deals you"? Is
there much point then in planning for the future?
Chapter 7
1. As you study the 7 proverbs (verses 1- 14) that Kohelet has chosen (written or rewritten), what themes
emerge? What attitudes are encouraged? What emotions are evoked? Are the proverbs consistent with
each other?
2. If a good reputation (one's "name") is better than precious oil, in what way might it follow that the day
of one's death is better than one's birth day (verse 1)?
3. What is it that Kohelet wants to constantly remember (verse 2)?
4. What attitude towards life is recommended in verses 3-6?
5. What areas of self-control are recommended in verses 7-10?
6. What advantage does wisdom have over riches? Does Kohelet recommend poverty (verses 11-12)?
7. In summary (verses 13-14) what practical advice does he offer for conducting one's life?
8. What is the major problem of good and evil that Kohelet sees (verse 5)?
9. What logical conclusions does he reach about religious piety, pursuing wisdom and acting wickedly
(verses 16-17)?
3 de 7 11/08/2008 07:13 a.m.

10. Is Kohelet therefore advising that it's OK to be a little unrighteous and a little wicked (verses 17-18)?
Are all these actions intentional? Does he see this as virtually inevitable (verse 20)? Is this his idea of
the "Golden Mean"?
11. How does it follow from this that one shouldn't be concerned with what others say (verses 21- 22)?
12. What important conclusion has he reached abut the pursuit of wisdom (verses 23-24)? How does this
compare with Deuteronomy 30:11-14 that God's commandment "is not too difficult nor far off... nor in
heaven nor beyond the sea"?
13. To what, then, did Kohelet turn in his investigation of life (verse 25)?
14. Would you say that Kohelet was a happily married man, a bitterly married man, a bachelor, a bitter
bachelor (verses 26-29)? How does this compare with his advice in 9:9? Do you think Kohelet
advocates marriage? (Before you answer, please see the note to question 4 in chapter 9.)
15. What opinion does he have of man compared to woman statistically (verse 27)? Have you changed the
category you put him into in the last question?
16. Does Kohelet blame God or human beings for the characteristics he finds in each sex (verse 29)?
Chapter 8
1. To what class of people does Kohelet appear to be addressing his advice in verses 1- 4? What class
finds itself in the king's presence often enough to require this advice? Would these lessons be
appropriate for poor people?
2. What reasons are given for obeying the king in verse 2? Verses 3-4?
3. How would you compare the advice given by Kohelet in verses 2-3 with the advice given by the author
of Proverbs 24:21?
4. How would you compare the advice he gives about obedience to the law (verses 5-9) with the advice
he gives about relating to God (5:1-6; 7:13-14)?
5. What advice does he give to one who is opposed to the law (verses 5-7)? What comparison does he
make with one's power over natural forces (verses 8-9)?
6. To what major theme does Kohelet return in verses 10-15 (cf. 7.15)?
7. What does he see as one of the psychological consequences of living in a world in which "the wicked
prosper and the righteous suffer" (verse 11)?
8. Compare the thoughts presented in verses 12(b)- 13 with those in verse 14. Do they contradict each
other? Does one sound more like the words of a person with deep religious faith? Which might you
assume to be the thoughts of Kohelet? Might he be quoting something in order to refute it? Might there
be an insertion here by another person? Can you reconcile the verses?
9. To what basic conclusion does Kohelet return once again in verse 15? (cf. 3:12, 22; 5:17)
10. As in 3:11, what realization does Kohelet arrive at regarding the ways of God (verses 16-17)? Can the
knowledge of God's ways ever be acquired by humans?
Chapter 9
1. Once again Kohelet delves into the problem of theodicy: why there is no difference between the
treatment of the righteous and the wicked.. a) What are his opinions regarding the significance of
Temple worship, offerings and pious oaths (verse 2)? b) How does he label this situation and what
consequences does this have on morality (verse 3)?
2. What does he mean in verse 4 by declaring that "a live dog is better than a dead lion"7 What one
advantage does the living have over the dead? (verse 5)
3. What does Kohelet say about death (verses 5-6)? Is there any room here for concepts of an afterlife or
of reward and punishment after death, or even of an awareness of death?
4. If God's actions remain a mystery, and death is inevitable for the righteous and the wicked alike, to
what conclusion is Kohelet once again drawn (verses 7-10)? Note In verse 9, the word "ishah" is
4 de 7 11/08/2008 07:13 a.m.

translated as "the wife" in the old JPS translation and more accurately as "a woman" in the new JPS
translation.]
5. What general philosophy of life is being advocated in these verses? Could you call it a form of practical
hedonism?
6. Compare Kohelet verse 11 with Proverbs 13:15f ("Good sense wins favor..."). Which of these Wisdom
teachers seems to have the more realistic view of life? Can one look at natural endowments as a
necessary component of success?
7. What point is Kohelet making in his comparison of the life of a fish or bird to that of a human being
(verse 12)? By using these comparisons what does he say about the suddenness of the event?
8. What is the main point of the parable that Kohelet describes in verses 14-16? Is wisdom a plus? How is
the wise person really treated?
9. Kohelet repeats the word "poor" three times in verses 15-16. What might he have said if the wisdom
that saved the city came from one who was very wealthy?
10. How would you analyze each of the three proverbs (verses 16, 17, 18) that Kohelet brings to bear on
his theme? Is there a nuance of difference between them?
11. What difference is there between calmness and freneticism (verse 17)?
12. What contrasts does he make between wisdom and foolishness in verses 17-18? [Beginning with 9:16
and continuing through 11:6 is a group of maxims which Kohelet probably collected, composed and/or
modified to assist him in his teaching.]
Chapter 10
1. To what are the "dead flies" and "perfumer's ointment" analogous (verse 1)?
2. How does the theme of.verses 1-3 continue the theme of the second half of the previous verse (9:18b)?
3. What contrasts are made between the wise person and the fool (verses 1-3)?
4. In verse 4 what is meant by "leave not thy place"? (cf. 8:2-3)
5. As you read verses 4-7, what class viewpoint would you say Kohelet represents: upper, middle, lower?
6. What are the virtues being expounded in the proverbs recorded in verses 8-11?
7. How would you characterize these virtues? Practical or impractical? Realistic or theoretical? If you
were the teacher today, what contemporary analogies could you give for these proverbs?
8. What new contrasts (see verses 1-3) between fools and wise people are described in verses 12-15?
9. In what way does "not knowing how to go to the city" (verse 15) show the extreme stupidity that is so
tiresome to everyone?
10. What characteristics of leadership described in verses 16-19 are considered worthy?
11. What is the overriding consideration and the determinative power according to Kohelet in verse 19?
12. What practical advice is given in verse 20 to those who are often in the company of the rich and
powerful and even when they are absolutely alone?
Chapter 11
1. Which of the following interpretations of the proverbs in verses 1-2 would seem to fit the best for the
Kohelet you have come to understand from his teachings till now?
Traditional Jewish: It refers to the just use of wealth and to spreading it among many causes.
Many modern commentators: It refers to commerce; risking investments overseas and
diversifying one's investments.
It teaches that patience is a virtue; time is important.
2. Depending on your choice of interpretation for verses 1-2 above, how might you continue the idea in
verses 3-4?
Referring to charity and good deeds.
Referring to business and work.
5 de 7 11/08/2008 07:13 a.m.

Referring to superstition and timidity.

3. With what aspect of the world must everyone come to terms (verse 5)?
4. In spite of the truth in verse 5, what advice is given about work and expectations during one's life
(verse 6)?
5. In verses 7-8 Kohelet returns to his major thesis regarding life and death. How would you summarize
his viewpoint?
6. How would you compare verse 9 with the following quotations?
Numbers 15:39 - "That you go not about after your own heart and your own eyes, after which
you use to go astray."
Erubin 54a - "Seize hold and eat; seize hold and drink, for this world whence we depart is like a
wedding feast."
Jerusalem Talmud, Kiddushin, end - "Every person must render an account before God for all the
good things he beheld in life and did not enjoy."
7. What does Kohelet advise in verse 10 that you should do away with and about what should you not be
concerned?
Chapter 12
1. What are the similarities and contrasts between verse 1 and the previous verse of 11:9? Is
contemplation and wisdom only for the mature person?
2. How does Kohelet describe and compare the days of one's youth (11:9- 10) with the days of one's old
age (verses 1-8)?
3. What picture does Kohelet draw of the "Golden Years" of one's life (verses 1-8)?
4. What metaphor(s) does he use to describe the progressive deterioration in old age? To what does (do)
the metaphor(s) refer (verses 2-5)?
5. In verse 6 what metaphors does Kohelet use to portray the advent of death?
6. Does verse 7 contradict what Kohelet said in 3:21? How does the word "afar" (dust) relate to its use in
Genesis 3:19? How is the word "ruah" best understood here: "spirit", "wind", "breath"?
7. Compare the opening of the book (1: 2) with verse 8. Would not this indicate closure? If so what is the
purpose of verses 9-14?
8. What do we learn about the life and work of Kohelet from the editor (who here writes about him in the
third person) in verses 9- 10? What do we learn about the editor?
9. What warnings does the editor (or is it Kohelet?) give the reader in verses 11- 12? Is it an attempt to
diminish the significance of the text?
10. How would you describe the last words of the book (verses 13-14)? Are they the final words of
Kohelet? Are they in any way consistent with the theme of the rest of the book?? Are they the words of
a editor who admired but disagreed with Kohelet?
Some End Questions and a Review

1. Why did the rabbis in the Talmudic period (Mishnah, Eduyot 5:3; Yada-im 3:5; Shabbat 30b) debate
whether or not to include this book in Scriptures? Why did they decide to include it because of "its
beginning and end"7 Why do some contemporary scholars still believe that the presence of Kohelet in
Scriptures is inexplicable? Do you?
2. Does the author advocate revelation of God's intent for humanity?
3. Does he maintain that one can attain knowledge of God?
4. Is there a place for Mitzvot in his thinking?
5. What is the view of Kohelet about life and death?
6. Which words of Kohelet, that are repeatedly cited, stand out as the basic thesis about life and life's
meaning?
6 de 7 11/08/2008 07:13 a.m.

7. What positive suggestions does Kohelet leave us with about how best to live? Are they positive? Are
they selfish? Are they practical? Are they Jewish?
7 de 7 11/08/2008 07:13 a.m.

http://www.uscj.org/cgi-bin/print.pl?Esther6490.html
Perek Yomi - Esther

Chapter 1
1. What is the implication, in verse 1, of the phrase is Ahasuerus who..."?
2. For whom was the first feast, of about 6 1/2 months duration, designed?
3. What was the purpose of this first feast?
4. For whom was the second feast, of seven days, designed?
5. Was there a different purpose for this second feast?
6. What is meant in verse 8 by the phrase "the drinking was according to the law; none did compel"?
7. Why does the queen, Vashti, hold a separate feast for the women?
8. The author gives us a "heads up" in verse 10 that Ahasuerus was inebriated. What are we being
prepared for? Why?
9. Is there any reason for detailing the names of the king's chamberlains in verse 10, and his counselors in
verse 14? Is the author adding important information for the reader? Is he authenticating the story? Is
he telling us something about himself?
10. What was the purpose of the king's command for Vashti to appear? Before which group of guests was
she to appear?
11. Is any reason given for her refusal to obey the king?
12. With whom does Ahasuerus consult about her disobedience? What is his basic question? (verse 15)
13. Does Memucan respond to the king's question? How does Ahasuerus view the problem? How does
Memucan view the problem?
14. What advice does Memucan offer the king in order to punish the queen? What is the expected result of
this punishment for the entire kingdom? (verses 20;22)
15. What is the punishment meted out to Vashti?
16. What need is there to emphasize the details about language? (verse 22)
17. How would you describe the personality of Ahasuerus based on this chapter? (verses 4; 7-8; 10; 12; 21)
Chapter 2
1. Once his anger subsides, the king reflects on (a) Vashti, (b) her action, and (c) his decree against her
(verse 1). Does this imply remorse, regret, nostalgia, loneliness? [Review this question after responding
to questions 2, 3, and 4 below.]
2. Previously, in Chapter 1, the king sought guidance from his officers, counsellors and chamberlains, and
one spokesman offered advice that had implications for all the kingdom. How does that compare with
what is related in verse 2? What does this imply about the king's psychological state and the purpose of
the advice given here?
3. If he already has a harem of women, as implied in verse 3, what need is there for such an elaborate
scheme to choose a replacement for Vashti?
4. What qualities, besides those needed to be selected as "Miss Persia" did this king seek in his Queen?
Was more required of Vashti (see 1:11)?
5. Timing, as a literary device, is crucial in the Book of Esther. Why is the story of Ahasuerus interrupted
just when plans are being made for a "beauty pageant" to choose the next queen?
6. Verse 5 assumes that Yehudi is a well known term connoting Jews. This became true sometime after
586 BCE following the dispersion to Babylonia. What does this tell us about the dating of this book?
7. What do we learn about Mordecai from the fact that a long ancestry is given (verse 5) and that he "sat
in the king's gate" (verse 21)?
8. What more can we learn about them from their names? Mordecai's Hebrew name is unknown. The
1 de 6 11/08/2008 07:13 a.m.

name Mordecai is derived from the Babylonia god, Marduk (his name means "My Marduk"). We learn
(verse 7) that Esther was given a Hebrew name, Hadassah (meaning "myrtle") but is called by a
derivative of the name of the Babylonian goddess, Ishtar.
9. Xerxes I began his rule in 486 BCE. The incident between Mordecai and Haman took place 12 years
later (chapter 3, verse 7) in 474 BCE. The captivity referred to here in verse 6 took place in 596 BCE.
Mordecai would then be at least 122 years old and Esther would possibly be in her 60's! Also, Persian
kings married only from Persian nobility (though concubines came from everywhere). How would you
explain these historical discrepancies? What other purpose or purposes might this story have?
10. What association would the author like you to make by telling you that Mordecai was descended from
Kish (verse 5), Saul's father (I Samuel 9:1-2), and later (chapter 3, verse 1) that his nemesis, Haman,
was an Agagite? [check out I Samuel 15:7-9]
11. In reading verses 8-11, is there any indication that Esther was forced into this competition?
12. What are we to make of the fact that for the entire 12 months in the women's quarters Esther does not
reveal that she is Jewish and that it was Mordecai himself who commanded this (verse 10)? What
religious compromises would she have had to make to maintain her secret?
13. Verses 12-14 give a detailed description of the preparation and aftermath of each "contestant". What is
the fate of women who were not selected to be the next queen? How does this compare with the fate of
the women in the tale of A Thousand and One Nights? What is the significance for our understanding of
Esther, that she relies solely on Hegai's advice (verse 15)?
14. In verse 18, what is meant by "the king made a release to the provinces"7
15. There are numerous explanations of the word shenit ("second time") in verse 19. What are your
suggestions?
16. What purpose is served by telling us (verse 20) that Esther had still not revealed her identity after she
was already the Queen?
17. Does the text tell us how Mordecai uncovered the plot to assassinate the king? Or how he got the
message to Esther? Or why he wasn't rewarded immediately? Remember that in the Book of Esther,
timing is everything!
Chapter 3
1. What connotations and associations would the fact that Haman was descended from Agog, king of
Amalek, have on Jews such as Mordecai? Remember what the Torah says about the Amalekites (read
Exodus 17.8-16 and Deut. 15:17-19).
2. Verse 2 says that Mordecai refuses to bow before Haman and verse 4 implies that the reason is because
he is a Jew. But why would that matter? Jews bowed before kings and people of high rank (Gen. 23: 7,
29; 33:3; 1 Sam. 24:9; 1 Kings 1: 16). Was it perhaps because Haman was an Amalekite and Mordecai
a descendant of Saul who fought the Amalekites? Was the book perhaps composed at a later period
when some Caesars declared themselves to be divine while they still lived?
3. The author offers no motives for the actions of the king's servants in verses 3-4. Can we conjecture
any? Were they concerned for Mordecai's safety? Were they simply curious about his reasons? Were
they upset over the arrogance of this Jew? Were they interested in how the king's new favorite would
react? Was it just more court intrigue?
4. In what way has the grievance expressed in verses 2 and 5 changed in verse 67 How typical is this of
the psychology of a bigot?
5. The author tells us (verse 7) that the dates to destroy the Jews were chosen during Nisan, the month in
which Pesah is celebrated. Is this coincidence or is there a subtle message in it?
6. What 3 reasons does Haman give Ahasuerus (verse 8) before advising the annihilation of this people?
What is true, half-true, or false about these charges?
7. The bribe offered in verse 9 is enormous. Does the king generously give it back to Haman (verse 11) or
was this a classic oriental ploy (see 4:7 and 7:4)?
2 de 6 11/08/2008 07:13 a.m.

8. Does Haman indicate which people he wants to destroy? Does he name the person who provoked his
wrath? Does Ahasuerus ask which people this is? Does he question and investigate the charges? Does
he seem to care about such matters? What does each of them appear to care about most?
9. Why does the author devote three full sentences (verses 12, 13, 14) to the legal details and distribution
of this decree of total annihilation?
10. What are the dramatic literary contrasts the author makes in verse 15?
Chapter 4
1. Verse I implies that Mordecai knew more than the written decree about what had occurred between
Ahasuerus and Haman. What knowledge could he have had that others did not have (see verse 7)?
2. What are the signs of grief portrayed in verse I? Are these deeply religious acts or conventional modes
of expressing grief? If they are religious acts what aspects of religion appear to be missing?
3. What element of grief is added in verse 3? What element is still missing? Certainly there were Jews who
"fasted" and prayed and those who "cried out" to God. Are these deliberate omissions (see also verses
14 and 16? If so, why?
4. Why was Esther's first reaction (verse 4) to send clothes for Mordecai (see verse 2)? Was she shocked
at learning how Mordecai was dressed or had she learned of the entire catastrophe? Though no reason
is given, why do you think Mordecai refused the clothes?
5. In reporting to Hatach the message to be delivered to Esther (verse 7), why does Mordecai emphasize
the detail of the huge bribe (bakshish) that Haman offered the king? What was he highlighting about the
characters of Haman and Ahasuerus?
6. Mordecai's command to Esther to plead before the king includes the phrase "for her people" (verse 8).
Is he contradicting his original command (2:10)? How might such a revelation affect Esther's status as
queen?
7. How does Esther respond to Mordecai's demand (verse 11)? Is she fearful for her life? Is she concerned
that she may have lost the king's favor? Does she want to delay action in order to find a better approach
(the pogrom is still 11 months away - 3:7)?
8. Mordecai's rebuke to Esther (verses 13 and 14) is sharp and angry. What two points does he make
regarding Esther herself? What does he mean by "another place" (God, another person, political help)?
Why all this vagueness?
9. How does Esther react to Mordecai's rebuke and challenge (verse 16)? What is her one request to all
the Jews? What one item is missing in her request (see question 3 above)? What is now revealed about
her personality with the phrase "if I perish, I perish"?
Chapter 5
1. How does the author begin to raise the level of tension in this chapter for each protagonist: Esther,
Ahasuerus, Haman, Mordecai?
2. In what ways does Esther show how well she understands the different personalities of Ahasuerus and
Haman?
3. Why does Esther need Haman at the banquet? Why did she not speak up for her people when she had
the chance? What need was there to have two banquets?
4. Some medieval Jewish commentaries see a Hebrew acrostic for God's name (YHVH) in Esther's
invitation of verse 4 (Yavo Hameleh V'Haman Ha-yom). What need is there for this extreme method to
uncover God in the tale?
5. Can we assume from verse 6 that the king realized that Esther had more urgent matters to reveal than
an invitation to a banquet?
6. Verse 7 is short. What item has the author left dangling? How does the author keep heightening the
suspense and maintaining the reader's interest?
3 de 6 11/08/2008 07:13 a.m.

7. For whom was the first banquet prepared (verse 4 "for him") and what was Haman's position there? For
whom was the second banquet prepared (verse 8 "for them") and what has Haman's position there?
8. How does the author use dramatic timing in verse 9 to give you insight into Haman's emotions?
9. What is the difference between Mordecai's behavior toward Haman in chapter 3, verse 2 and now in
verse 9? What major event has occurred between these two times? What is it that infuriates Haman
even more now than previously?
10. What is Haman's purpose in inviting his family and friends to his home (verse 10)?
11. Is 50 cubits for the size of the gallows (verse 14) an exaggeration? a realistic size? a way of making
some other point? what point? [a cubit is approximately one yard].
Chapter 6
1. Once again, timing is everything. How does the author develop the series of "coincidences" into a series
of tension-building episodes?
2. Both the king and Haman can't sleep that night. What does the king do and what is on his mind? What
is Haman doing and what is on his mind?
3. What does verse 3 tell us about this king who needs insomnia to wake up to the fact that the person
who saved his life had never been rewarded?
4. In verse 3 Mordecai's name is mentioned. In verse 6 his name is not mentioned. What literary purpose
does this serve?
5. From what Haman thought (verse 6) and what he suggests as the reward (verses 8-9) what can we learn
about his aspirations?
6. What does the author accomplish by having the king refer to Mordecai as "the Jew" (verse 10) while in
verses 2 and 3 he is referred to only as Mordecai?
7. Can we assume from verse 10 that the king still has no knowledge of and no interest in which people he
had given approval to annihilate?
8. Verse 12 may be a pivotal sentence of the story. What picture is given here to describe the results of
Haman's encounter with Mordecai as compared to his last encounter (chapter 5, verse 9)?
9. Does the response to Haman by his wise men and wife in verse 13 add or detract from the story? Is it
really a surprise to them that Mordecai is a Jew (see 5:13)? If those words from: "then said his wise
men" to "surely fall before him", were removed, would the story read better? Whose views may have
been slipped into the mouths of Zeresh and company?
10. How does verse 14, with its perfect timing, correlate with verse 12?
Chapter 7
1. At this second banquet, Esther makes her plea to the king (verses 3-4). For whom does she plead first?
Is this a strategy based on her knowledge of Ahasuerus? Does she declare her Jewishness? Does the
king ask? Who might have understood the Jewish component at that moment?
2. Since the king knew that he had given Haman the permission to destroy a people, to what might he be
referring in verse 5 when he asks Esther "who would presume in his heart to do so"?
3. To whom does Haman choose to beg for his life? Is there a deeper irony implied in this? Is the drama of
the moment enhanced?
4. Drama, irony, humor and personalities all begin to coalesce. Only in this chapter are we told that the
banquet is a "wine drinking" event, and that's repeated 3 X! (verses 2, 7 and 8). In fact, the word for
"banquet" (Mishteh) is derived from the word "to drink". The word for "wroth" in verse 7 comes from
the root "heat". If these are "hints", what might be one reason that the king suddenly leaves the party to
go out to the palace garden?
5. When he returns from the garden (verse 8) what does he see that seals Haman's fate? What must have
been uppermost in the king's mind during all this time? How does this reflect on Esther's pleading for
4 de 6 11/08/2008 07:13 a.m.

her own life first in verse 3?

6. In verse 8, does Esther respond to Haman's pleading? Does she correct the king's misperception of the
scene? Why would one commentary call this "one of the most eloquent silences in history"?
7. In what way does Harbonah add the finishing touch in verse 9? What irony is added by telling the king
that Haman was planning to kill Mordecai? In what way is this poetic justice?
Chapter 8
1. What single word recurs in this chapter more than ever before (see verses 1, 3, 5, 7, 8, 9, 11, 13, 16,
17)? Why this particular emphasis here?
2. After all that has happened, does the king feel any compassion or remorse for the decree to destroy the
Jews?
3. What are the two things the king does (verses 1-2) to "right the wrongs"?
4. Why does Esther need to prostrate herself and beg for the lives of her people when she had already
pleaded for them in the previous chapter (verses 3-4)?
5. In her plea to the king (verses 5-6), how does Esther avoid linking him to the actual plot to destroy the
Jews?
6. In what ways does Ahasuerus remain firm in his cold, compassionless personality, removing himself
entirely from concluding the matter?
7. From verse 9 (whose 43 Hebrew words incidentally, make this the longest sentence in Scriptures) what
things do we discover that the Jews of Persia preserved from their own culture?
8. In the writing of the counter-decree (verses I 1- 12) why did they virtually quote verbatim from
Haman's original edict of extermination (3:13)?
9. Where in our liturgy is verse 16 quoted? What phrase is added to that quotation?
10. There is no record of mass conversion to Judaism in the Persian or Greek period nor is the word for
proselytism in that period derived from Yehudi (Jew) but from Ger (sojourner, stranger); what other
possible action may we assume was performed by those upon whom "the fear of the Jews had fallen"?
Chapter 9
1. What is the reversal of events described in verse 1? For Biblical writers who is considered the true
author of history? Is this a conscious omission?
2. Verse 2 speaks of the people's fear of the Jews; verses 3-4 speak of the nobility's fear of Mordecai. Of
what were they afraid?
3. What kind of support do you conjecture was given to the Jews by the nobility (verse 3)? Is there a
deliberate omission again of the true source of support? (see Psalm 121:1-2)
4. What reasons can you think of for the ancient custom of printing all the names of Haman's sons in a
perpendicular column (verses 7-9) and of chanting all the names in one breath?
5. Why does the author take such great pains to stress on 3 separate occasions (verses 10. 15 and 16) that
the Jews took no spoil, though the edict permitted them to plunder (see 8:11)?
6. What mitigating circumstances or reasons can we attribute to Esther's two requests in verse 13? Was
the motivation vengeance or practical and realistic?
7. In all of these events and even in the celebration afterwards, where is the God of Israel? Why this
apparent conscious effort to eliminate God from the book?
8. The celebration of this new festival begins to take shape. What are the components of the celebration
recorded in verse 177 What new facet is added in verse 19? What important addition is made in verse
22.7 What two further ingredients are incorporated in verse 31? What religious aspects have still not
been mentioned?
9. How long is the celebration of Purim according to verse 27? Does this agree with verse 19 or verses
21-22?
5 de 6 11/08/2008 07:13 a.m.

Chapter 10
1. In what way might this postscript (verses 1-2) regarding Ahasuerus, balance the opening of the book
(1:1-8)?
2. Although the book is named for Esther, who emerges here as the hero?
3. How does the author want us to remember Mordecai in verse 3, the final words of the book?
4. Why did the rabbis teach (Jerusalem Talmud, Megillah 1.5) "Even if the books of the Hagiographa
(Ketuvim, Writings) be abolished, the Scroll of Esther will be retained" and "Even if all the festivals be
abolished, Purim will never be abolished"?
6 de 6 11/08/2008 07:13 a.m.

http://www.uscj.org/cgi-bin/print.pl?Daniel6491.html
Perek Yomi - Daniel

There is good reason why the Tanakh does not include the book of Daniel among the Prophets in any
category, early or latter. While the text deals with "predictions" made during the Babylonian exile, the fact of
the matter is that the author (or authors) actually wrote during the time of Antiochus Epiphanes (he who
motivated the Maccabean Revolution in the second century B.C.E.) so that what appears in the Book of
Daniel as prophecy is actually retrospective in terms of what happened in history long before.
This helps explain, as well, why a good portion of the book is in Aramaic (and late Aramaic rather than early,
that is, not the type of Aramaic utilized in the third or in the fourth or fifth centuries B.C.E.).
Virtually nothing is known regarding the writer (or writers). Scholars are in agreement that, authorship aside,
the purpose of the volume was to offer encouragement to the Jews during the time of Antiochus and the
restrictive legislation and persecution which, finally, led to the revolution and to the "rededication"
(Hanukkah).
And, as a result of the fact that, while it positions itself at a much earlier date, since it was written at a much
later date there are numerous errors in connection with names and other historical information regarding
Babylonia.
However, dates and time of writing to the contrary notwithstanding, the text represents the basic idea which
courses throughout the entire Tanakh – namely "God in history" and the importance to the Jew of recognizing
the significance of Mitzvah living and how this relates to the ultimate (and positive) destiny (persecution
aside) for those who follow the Mitzvah pattern.
Some historical references may be helpful before one actually begins the daily reading. For example, the
"madness" (Daniel, chapter 4) ascribed to Nebuchadnezzar, is derived from a tradition regarding Nabonidus
who was the last king of Babylon.
Insofar as Belshazzar is concerned, who is referred to as the "son of Nebuchadnezzar", he was actually the
son of Nabonidus, was not actually king, but was reigning in the absence of his father at Tema.
There is no historical figure, "Darius the Mede." There was, of course, Darius I of Persia (522 - 486 B.C.E.).
It should be noted that, in the Septuagint, Daniel is referred to as a Major Prophet but in our Tanakh, the book
is placed in the Ketuvim (the Writings). Indeed, many compare the Book of Daniel not to one of the prophetic
texts but, rather, to the category of Apocalypse. That is, as Collins puts it, "a genre of revelatory literature
with a narrative framework, in which a revelation is mediated by an other-worldly being to a human recipient,
disclosing a transcendent reality, which is both temporal, insofar as it envisages eschatological salvation and
spatial insofar as it involves another, supernatural world". Since that is quite a definition (!), put otherwise -
and perhaps doing injustice to scholarly verbiage - "it is a message for the human realm which is cast,
frequently, in supernatural terminology, but which has a lesson to teach to people." (Professor J. J. Collins is
the author of the volume Daniel With an Introduction to Apocalyptic Literature and a number of other
writings on this text.)
Was there a "Daniel" - one author? "Daniels"? For a brief synopsis of responses to this question one might
consult the Anchor Bible Dictionary, Vol. 2, pages 29 - 38, especially units C and D, pages 29 - 31.
Much of the material in the questions and observations being sent to Perek Yomi participants is based upon
Dr. H. L. Ginsberg's 1948 volume Studies in Daniel. There are fewer questions for this volume since the
material does not lend itself to the type of "inquiry discovery" that (for example) characterizes Psalms,
1 de 6 11/08/2008 07:15 a.m.

Proverbs, the Scrolls or (even) Job.
Chapter 1
1. To what cause does the author ascribe the fall of Jerusalem?
2. Why does the author make reference only to the utensils utilized in "the house of God" but there is no
reference to any other booty, etc.?
3. What type of young men does Nebuchadnezzar ask his underlings to select from amongst the Judeans –
in terms of mental and physical characteristics?
4. When the three years will have elapsed, what function is in mind for these people?
5. Why does Daniel refuse to eat from the king's table?
6. In verse 9 and 10 the term "chief officer" is used in the translation; the actual term in the Hebrew is
"Saris" which frequently means castrate and why would such be selected for serving the monarch?
7. What does the "chief officer" fear and what is Daniel's "test" to allay his fears?
8. To what does the author ascribe the remarkable development of the "four young men?"
9. Is Nebuchadnezzar pleased with the results of the "three years of training"?
10. According to verse 21 how long did Daniel serve in this capacity?
11. Was Cyrus a successor to Nebuchadnezzar or one who overthrew his monarchy?
Chapter 2
1. Can one (should one?) discern a parallel between this chapter and the experience of Joseph with
Pharaoh?
2. Indeed, in verse 3 the English "I am full of anxiety" reflects a Hebrew phrase which is identical with
that in the Joseph story (chapter 41; verse 8).
3. At this point (verse 4) the text moves from Hebrew to Aramaic. Is there any evident reason or purpose
noted for this change?
4. Unlike the Pharaoh/Joseph situation, what major difference is there in the demand which the king
makes of his interpreters?
5. What (verse 12) is the final result of the dialogue between the "wise men" and the king?
6. According to verse 13 are "the four" - Daniel and his companions - included in the death decree?
7. Does Daniel (verse 15 and 16) seem to have ready access to the king in spite of the latter's recent rage?
8. What measure does Daniel use in order to ascertain what the king actually dreamt - and is the measure
successful?
9. In the prayer verses (20 - 23), aside from the Aramaic, does the reader see any connection with the
Psalms or other passages in the Tanakh?
10. How, in verse 28, does Daniel's coming to the king parallel that of Joseph to Pharaoh - or does it?
11. In verse 30 does Daniel claim any particular "competency" in dream interpretation or, rather, give some
other source credit?
12. Following his narrating of the dream (verses 31 through 35) does Daniel wait for any confirmation of
accuracy from the king, or does he move immediately to the interpretation?
13. Would verse 43 imply some union between "heavenly creatures" and humanity?
14. Irrespective, at that time, what will result in terms of rulership?
15. Does the interpretation imply a messianic time and/or even hint at what kingdom this would be?
16. In verse 46, since the king "ordered that a meal offering and pleasing offerings be made to him" –
would this imply that he regarded Daniel as a "godlike creature?"
17. As a result of the dream sequence, what becomes of Daniel and his friends?
18. Is there any reference in this entire chapter to Judea, to Israel, to the Temple, to the exiles as such?
2 de 6 11/08/2008 07:15 a.m.

Chapter 3
1. Does the text indicate that this particular statue was representative of any particular being, animal, or
human?
2. Does the text indicate that this statue was in any way related to the "religious practices" of the
Babylonians?
3. And, finally, does the text indicate why the king would have erected such a statue?
4. Verse 8 makes reference to the fact that "certain Chaldeans came forward to slander the Jews." As a
matter of fact, was this slander or a correct report? (see verses 13 through 18)
5. What astonishes the king (verses 24, 25)?
6. According to verse 28 what does this experience yield where the king is concerned?
7. Would verse 29 be understood to mean that the king had legislated worship of the "Jewish" God?
8. Is there any introduction which explains what appears to be a "royal announcement" in verses 31
through 33?
9. In sum, is it the intent of this chapter that Nebuchadnezzar became a convert to Judaism (at least in
terms of worshipping Elohim) or, rather, that he recognized the "potency" of the "most high God?"
10. And, where is Daniel when all of this is going on - does the chapter indicate or imply?
Chapter 4
1. Is any reason given for the shift from the third person to the first person in Chapter IV where
Nebuchadnezzar is now "speaking for himself?"
2. In connection with verse 5, does the text indicate, at any point, Daniel's reaction to being called
Beltshazzar "after the name of my God?"
3. In the light of the previous chapter (particularly), is it to be assumed that the king has completely
forgotten about the "Jewish God?"
4. In verse 10 there is reference to a holy "Watcher"; might this be a cognomen for "angel" (or other
messenger from Divinity)?
5. In verse 12 (although the previous verses refer to a tree) how explain the pronoun "him"?
6. In his interpretation of the dream, does Daniel imply or explicate why Nebuchadnezzar is to be
"punished?"
7. According to the narrative in this chapter, when did the "predicted" actually occur (verse 26 – 30)?
8. Verses 25 through 30 are in the third person. With verse 31, once again the narrative resumes in the
first person; is there any evident explanation for this particular change?
9. In the "praise of the Most High" is there any reference to (or hint) that this refers to the "Jewish God"?
10. In Jewish theology, is the phrase "king of heaven" ever used in connection with Divinity (verse 34)?
11. Anticipating chapter 5, is the indication that Nebuchadnezzar's reign is to come to an end or, rather
(verse 33), that his reign was continuing?
Chapter 5
1. Is there any indication as to when Belshazzar came to reign or the reason for the "great banquet?"
2. Would his bringing the utensils from the Jerusalem temple have been considered, by our standards, as
sacrilege?
3. Why would the "handwriting on the wall" have caused the ruler chagrin?
4. In verse 10 since the queen seems to know of Daniel, is it possible that this was the queen mother?
5. What would appear to be the objective of Daniel in dwelling on the "biography" of Nebuchadnezzar
(whom he describes as the father of Belshazzar)?
6. In verses 22 et seq, what is Daniel's criticism of the king?
3 de 6 11/08/2008 07:15 a.m.

7. In spite of the dire reading of "Mene mene tekel upharsin", how does the king deal with Daniel?
8. According to the text, how long did it take for Daniel's reading of text to actually come about?
9. Is there any indication as to who "killed" Belshazzar?
(The thirtieth verse, to all intents and purposes, actually is part of the first verse of Chapter 6).
Chapter 6
1. What is it about Daniel that concerns "the other ministers and satraps" - his religion or his position (or
both)?
2. Do the conspirators directly use Jewishness as an argument against Daniel?
3. Does the king not appear somewhat naive in terms of acting on the suggestion regarding to whom one
can "address a petition?"
4. In verse 11 there is the phrase "confession to his God". Is this not a peculiar phrasing to come from any
author committed to Jewishness?
5. In the English translation of verse 14 there are three words at the conclusion "to his God". These words
do not appear in the Aramaic text. In that text, it notes that "he offers petitions" and, by implication,
not to the king. What if, indeed, the complaint brought to the king would have added the words "to his
God?" Might his (the king's) reaction have been different?
6. Would it appear from verse 16 that we are dealing here with an "absolute monarch?"
7. In verses 17 through 21, what is the picture drawn of the ruler - arrogant or compelled by custom to
action undesirable (to him)?
8. According to verse 24, is it specifically stated why no harm had come to Daniel?
9. And, according to verse 25 what is the lot of those who plot against one who is a devoted servant of
God?
10. Would verses 26 through 28 indicate that Judaism had become the faith of the overall kingdom?
11. From Verse 29 would one conclude that (in chronology) the text had now reached the time of Cyrus the
Persian? And, if so, this will necessarily have to relate to the following chapter (7).
Chapter 7
1. How is the structure of this chapter different from those which preceded it - from the very beginning?
2. If the "little horn" was Antiochus, then in verses 11 and 12, what is the destiny of Antiochus?
3. How does the dream/vision end in verses 13 and 14?
4. Is there any identification of the "one like a human being?" Might it be an angel; a king "whose line
would continue to rule forever?"
5. To whom does Daniel turn for an explanation of his dream (verse 16)?
6. In verse 27, is the prediction that "the people of the holy ones of the Most High – presumably the Jews
– will presently have "kingship, dominion and grandeur?"
7. As speculation, if the concluding refrain had to do with a positive outcome for the Jews why, then, was
Daniel "very alarmed by my thoughts?"
Chapter 8
1. Is any reason given why the Book of Daniel shifts in this chapter to Hebrew from Aramaic?
2. Would the "he goat" be identified as Antiochus or, possibly, is this Alexander followed by the division
of his dominion into four kingships?
3. In verse 9, is the "small horn" most likely a term for Antiochus?
4. What type of "being" explains the vision to Daniel (verse 16 and 17)?
4 de 6 11/08/2008 07:15 a.m.

5. Beginning with verse 20, how does the explanation of the dream dovetail with the speculation in the
questions above?
6. Why, in verse 27 does Daniel observe that "no one could explain it" following the explanation which
had been given to him in the previous verses?
Chapter 9
1. Would the figure of "70 years" (verse 2) document the speculation of most scholars that this was
written after the return of the exiles from Babylonia – well after?
2. Where in the previous chapters is there any tefillah of Daniel recorded?
3. To what does the text refer in verse 11 "the teaching (the Hebrew has "Torah") of Moses?"
4. Does the text at any point take issue with the "actions of God?"
5. In verse 16 why is the translation of "tzidkotekha", literally your justice, rendered as "your abundant
benevolence?"
6. In what order of the Tefillot do we encounter (repeatedly) the phrasing in verses 17 through 19?
7. How does one understand the phrasing in verse 21, "the man Gabriel" referred to as "was sent forth in
flight" – unless the term "man" is here meant to refer to a heavenly creature in the configuration of a
human?
8. How does verse 27 relate to the events leading up to Hanukkah with reference to "he will put a stop to
the sacrifice and the meal offering" and the reference to "an appalling abomination?"
9. But, what is the final outcome to be?
Chapter 10
1. Why does the text find it necessary to indicate that "Daniel, was called Belteshazzar" unless, possibly,
this chapter comes from another author or, the phrase was added by an editor?
2. The end of the first verse deals with "the thing was true" and "the thing could be understood in a
vision" - does this explain the comment that "the meaning is uncertain?"
3. Why, according to verses 2 and 3 was Daniel in mourning?
4. Once again, in verse 5 reference is made to "a man" but, from the description which follows, is it not
clear that this was a "human shape" but not a human being?
5. Is there any indication in verses 7 through 11 why Daniel is the only one who "saw the vision" and why
he is described as a "precious man?"
6. In verse 14, what is the purpose of the "messenger?"
7. In verse 21, is there any explanation of the "Book of Truth?"
Chapter 11
1. In verse 3 is the "warrior king" quite possibly Alexander the Great?
2. And, in verse 4 does this record the division of his Empire following his death?
3. The sentences which follow would relate to what type of "political developments" - and do they appear
to resemble the political chaos and subsequent maneuvering following the break up of the Alexandrian
Empire?
4. Although cast in the future (he will, etc.) does the narrative appear to describe events (however
poeticized) which actually have transpired?
Chapter 12
5 de 6 11/08/2008 07:15 a.m.

1. Is Mikhael (described as the great prince) considered the "angel" Mikhael and is he the "patron angel"
of "your people?"
2. What is meant by the phrase "all who are found inscribed in the book?"
3. Does verse 2 imply (or explicate) that the dead will come to life - and that many of those will find the
return not "exciting?"
4. Who are "the knowledgeable" in verse 3?
5. The "Ever Living One" is clearly Divinity; but, who or what is the man clothed in linen?
6. Does the book end with a positive or a negative indication for the Jews; with a negative or positive
future for Daniel?
7. How would you read the conclusion - as offering encouragement to the reader at the time when it was
composed - or otherwise? [As previously noted: the time of Antiochus Epiphanes, self-proclaimed "The
Great" (dubbed Epimanes, the great madman, the Tyrant who led to the Maccabean revolt and
Hanukkah) - or, as represented, the multi-century earlier Babylonian exile?
6 de 6 11/08/2008 07:15 a.m.

http://www.uscj.org/cgi-bin/print.pl?Ezra6492.html
Perek Yomi - Ezra

by Doctor Morton K. Siegel
When the text of the Book of Ezra was actually written represents a lively difference of opinion among
Biblical scholars. The "biography" of Ezra, too, evokes a good deal of difference of opinion. And, the actual
"title" of Ezra is also subject to dispute.
What is not controversial is the message of the Book of Ezra, cast in the historical context of return to Eretz
Yisrael after the destruction of the temple in 586 B.C.E. It stresses the import of living according to Mitzvah,
worship as a central idea (Temple worship in particular) and the moral/ethical nature of Jewishness. Largely
absent is any reference to "nationalism" in terms of the descendants of David or, for that matter, of any other
royal family. The stress is upon living "according to the Law" and it is generally assumed that "the Law" has
to do with the Torah and, particularly, with the Deutronomic legislation (although not exclusively so).
The relationship between Ezra and Nehemiah as personalities is also a subject of wide ranging opinion among
scholars – some saying that Nehemiah historically came first and Ezra subsequently and, some, the reverse.
There is also a lively "dialogue" as to the relationship of these two texts, as books (not as personalities) to the
Books of Chronicles in terms of authorship, time of composition and the like.
When all is said and done, however, the message is clear – Jewishness is basically a way of life replete with
the constant mnemonic devices attendant upon worship and Halakhah infusing every act. On that, scholarship
has little difference of opinion.
The text, on occasion, may appear to be a bit "boring", with its lists of individuals, but the intention is to
afford recognition where it is deserved and also to record those who "contributed to the rebuilding" in one
way or another.
It is interesting that, in a number of Talmudic references, Ezra as an individual is virtually equated with Moses
in terms of import and historical significance. Perhaps this opinion was evoked by the tenacity of the Ezra
personality, the persistence, and, while frequently discouraged, never giving up the program of rebuilding
Jewishness.
Chapter 1
1. Why the reference to Jeremiah in connection with Cyrus?
2. Is it likely that Cyrus would have ascribed to Adonai his authority, and his victories?
3. Does the "order" coming to Cyrus, have anything to do with political restoration or only with religious
matters?
4. In verse 3, would the reference to "who amongst you" have been directed to all of those in his kingdom
or more likely to the exiles from Judea?
5. What is the intent of the statement in verse 4?
6. According to verse 5 what was the response of the exiles?
7. From verse 6 would it appear that the exiles were impoverished or, rather well established?
8. In verse 8 reference is made to Seshbazar as the "nasi-prince" of Judea. What role, then, would he have
had among the exiles?
9. What purpose would there be to list the specific weight and "value" of the temple items which were to
be returned?
10. Although verse 11 refers to "the returning exiles" is there any indication at this point as to how many
1 de 4 11/08/2008 07:15 a.m.

returned?
Chapter 2
1. According to verse 2, who were the leaders of the returning exiles?
2. Are the names those of individuals such as clan heads, or are they names of locations in Israel from
which these people derived (note for example, verse 21, verse 23, verse 25, verse 26 and verse 28 with
clearly recognizable geographical names)?
3. Do some of the names sound "unusual" – that is, not encountered before in other texts of the Tanakh
and possibly, then, representing Babylonian names?
4. Is there any pattern to the numbers that are ascribed to either the "sons of a family" or "sons of a
location" or do they appear to be random?
5. Generally do "the sons of" those with apparently Babylonian names appear to be more numerous than
those with Hebrew/Palestinian names?
6. What new section begins with verse 36?
7. According to verse 40 did the Levites represent a large or small group?
8. What would constitute the "singers" and "gatekeepers" and the temple servants (verses 41, 42 and 43)?
9. According to verse 58, was the number of temple servants large or small?
10. Do verses 59, 60 and 61 appear to list those whose genealogical identification with Jewish descent is
questionable?
11. According to verse 64, would the numbers coming from Babylonia appear to be rather substantial and
could they all have come at the same time?
12. And, according to verse 70, did the return exiles concentrate in Jerusalem or elsewhere?
Chapter 3
1. If one begins counting with Nissan, what would be the seventh month and why, then, would the people
gather in Jerusalem?
2. According to verse 2, did the returnees conclude that one could build an altar even though the temple
had not been reconstructed?
3. And, according to verse 2, what determined the nature of the korbanot – what source?
4. Reference is made in verse 4 to Sukkot; why no reference to Rosh Hashanah and/or Yom Kippur?
5. Why would money have been allocated for bringing materials to Jerusalem (verse 7)?
6. The actual structure of service in "the house of God" was set up in what year?
7. Was this house of God considered to be the temple (see verse 10)?
8. According to verse 12 why would the older folk weep at the sight of the founding of this house? Was
this joy - or recall of ancient days which were "more glorious"? or both?
9. In verse 13 the Hebrew word teruah appears – is this usually associated with a vocal or an instrumental
sound?
Chapter 4
1. What tension is described in the first three verses of this chapter?
2. Who were these "adversaries" and why would they have wanted to join in the building?
3. Why was their offer to join rejected? Did it have a genealogical/religious basis or some other basis?
4. What was the result of their having been rejected?
5. To whom did this folk turn and with what allegations as described in the letter (Aramaic) verses 9
through 16?
6. Why would the text now have changed from Hebrew to Aramaic?
2 de 4 11/08/2008 07:15 a.m.

7. Did the letter achieve the purpose which its writers had in mind (verses 23 and 24)?
Chapter 5
1. To whom is credit given for the rebuilding of the "House of God" in spite of the order not to proceed?
2. How does the author explain that building proceeded "in spite of" (verse 5)?
3. In connection with the letter to Darius (verse 12), what explanation is given for the history of the exile
and the return?
4. According to verse 16, was the "House of God" completed at the time the communication was sent?
5. How do the writers of the letter suggest that their right to rebuild be proven (verse 17)?
Chapter 6
1. Where was the "documentation" authorizing the rebuilding of the House of God found?
2. Is the memorandum "general" or specific (verse 3)?
3. And, according to this "document," who would pay for the materials (and, perhaps, the rebuilding
generally)?
4. As a result of this "documentation," what instructions were given to the governor of the province
(verses 6 – 11)?
5. In verse 12 what is the "name of God" that is used?
6. As a result of this communication (verses 13 and 14), what ensued and who were the main "urgers" of
the rebuilding?
7. Upon the completion of the House, what ensued for dedication?
8. Reference is made in verse 18 to "the Book of Moses" rather than Torah; what might this "book" have
been?
9. In verse 19, does it appear that Pesah was celebrated centrally or in the individual homes?
10. In verse 21, to whom might reference be made in the phrase "together with all who join them in
separating themselves from the uncleanliness of the nations of the lands"?
11. Can you think of some reason why the language of this chapter changes in verse19 from the Aramaic to
the Hebrew?
12. What is the term used for God in verse 22 as compared to the term used in verse 12?
Chapter 7
1. Other than the reference in the first verse to Ezra, has this name been mentioned earlier?
2. To what biblical personality does the volume ascribe Ezra's origin?
3. What was Ezra's profession or "calling"? Does the text specify what the request of Ezra was - and
which was readily granted by the king?
4. Is the "going up" of Ezra the same going up that was related in the first six chapters or is this a "second
return"? Does the text specify?
5. What does the letter of Artarxerxes authorize Ezra to do?
6. According to verse 25 what political authority is given to Ezra?
7. Who is the author of verses 27 and 28? Is the "me" and "I" Ezra?
Chapter 8
1. How does the list of those who accompanied Ezra differ from or parallel the listing which appears in
chapter 2?
3 de 4 11/08/2008 07:15 a.m.

2. What preparations are made by Ezra before "going up"(verses 15 through 28)?
3. What was the purpose of the preparatory fast (verse 21)?
4. To whom did Ezra turn for protection on the journey up – and why did he not ask for protection from
the king?
5. In verse 24 "twelve of the chiefs of the priests" are selected - why twelve?
6. Upon arriving in Jerusalem, after a very few days, what was the first thing that was done (verses 32 –
34)?
7. Was there any difficulty with the local officials of the king (verse 36)?
Chapter 9
1. What was the main concern that was brought to Ezra's attention (verses 1 and 2)?
2. Why was Ezra's reaction so mournful (verse 3)?
3. What is the prayer that Ezra utters (verses 6 and 7)?
4. In verse 9, how does Ezra describe the political condition and the religious condition of the returnees?
5. What are the abhorrent practices (verse 10) to which Ezra makes reference?
6. In verse 12 what instruction does Ezra give – that the "improper marriages" should be dissolved or,
rather, that there should be no further unions of this kind?
7. How does Ezra complete his prayer – with a sense of optimism or with a plea for forgiveness or both?
Chapter 10
1. What was the response of (at least some of) those who had gathered around Ezra (verses 2 and 3)?
2. Does verse 3 and the proposal set forth therein parallel what Ezra had actually said?
3. Is it only the women (note, no reference is made to husbands) or, as well, the children from these
unions who are to be "expelled"?
4. To follow through on what had transpired (verses 7 and 8), what action is taken by Ezra?
5. In verse 10 what is Ezra's charge to those who have assembled?
6. Is the charge to "make confession" or, as well, to expel "the foreign women"?
7. Verse 12 indicates that the reaction of the people was to accept Ezra's mandate. However, is this
modified by the observations in verses 13 and 14?
8. According to verses 16 through 18 was it only the "laity" who had intermarried or were there priests as
well (verses 18 et seq.)?
9. Does the ending of this volume appear to be rather abrupt? Would it seem to document the point of
view of those who observe that, basically, the books entitled Ezra, Nehemiah and, quite possibly
Chronicles in essence constitute one volume and that the division was rather arbitrary?
4 de 4 11/08/2008 07:15 a.m.

http://www.uscj.org/cgi-bin/print.pl?Nehemiah6493.html
Perek Yomi - Nehemiah

by Doctor Morton K. Siegel
A reading of Nehemiah without the backdrop of the Babylonian exile would be difficult reading indeed. The
volume itself, irrespective of the question of authorship, begins rather abruptly and as the chapters wend their
way, the relationship of this material to the text of Ezra raises any number of questions.
However, the basic message of the text is consistent with that of Ezra. And when one turns to Chronicles, it
will be clear that it is consistent with the approach of that particular text as well.
That basic message has to do with the importance of religious living and the centrality of the worship center
(the Temple) in Jerusalem. This emphasis is particularly apparent in connection with the legislation having to
do with marriages and the mandate to marry only "within the faith". The reader will determine for himself or
herself if the specific legislation was "harsh" or an essential discipline to assure the continuity of Jewishness
from the genealogical point of view.
As an ancillary aspect, the book stresses the need to provide for economic well being and for security. What
is absent is the aspiration for independent political existence and the acceptance of the community in Israel
under the aegis of foreign control but with a good deal of sovereignty and, most particularly, in the area of
religious living.
The ending of Nehemiah is as abrupt as its beginning, attesting to the fact that it is part of a trilogy as noted:
Ezra preceding (or, according to some scholars, following) and Chronicles.
Chapter 1
1. Is there identification of Nehemiah in terms of his role in the Jewish community of the exile or in the
government of Persia?
2. In verse 2, are those who come to Nehemiah from the exile or have they returned from Judah?
3. From verse 2 does it appear that there was any earlier return or is the reference to "the remnant" an
indication that only those who were not taken in exile were in Israel - and if so, would this appear to be
contradictory to Ezra or, perhaps, while in the Bible following Ezra, historically to precede?
4. What was the condition of the Jews (verse 3)?
5. Is the phrase "Elohey Hashama'yim" to be found frequently or at all in earlier text?
6. In verse 6, what two thoughts are wedded together regarding the purpose of the tefillah?
7. In verses 8 and 9, what volume of the Torah does the text seem to be quoting?
8. Who is "that man" referred to in verse 11?
9. The end of verse 10 translates as "I was the king's cup bearer at the time". What time?
Chapter 2
1. How does Nehemiah – without speaking – communicate his mood to the king and why would he want
to communicate it?
2. Does the king appear to be insightful (verse 2)?
3. What does Nehemiah reply (verse 3)?
4. What is Nehemiah's request of the king?
5. What reason might there be for mentioning in verse 6 that "the consort is seated at his side"?
6. Nehemiah requests certain letters (authorizations) from the king, for what purpose?
1 de 5 11/08/2008 07:17 a.m.

7. In addition to the letters, what "material" protection is provided Nehemiah?

8. In all of this exchange with the king, what name does not surface specifically or even by implication?
9. What purpose would Nehemiah have had for making a "survey" of the Jerusalem area by night?
10. Again, where Ezra in all of this narrative?
11. What opposition is forthcoming to the rebuilding of the walls and other portions of Jerusalem?
12. Of what do the Jewish detractors accuse Nehemiah?
Chapter 3
1. In this entire chapter, is any time element set forth in the rebuilding which transpired?
2. In reading the names, do any of them appear to be quite different than the names encountered in the
five books and in the prophets, and would this show the impact of the Babylonian exile?
3. What is unusual about verse 12?
4. Is there indication that those who did the work did so with their own resources or that, possibly, they
were reimbursed for whatever outlay was necessary?
5. And, according to verse 22, were the Kohanim actively involved?
6. In verse 26, with the reference to "the temple servants," what might their role have been?
7. In the concluding portions of the chapter, what is the reaction of the Jewish detractors (verse 33 et
seq.)?
8. Who is it that is speaking in verses 36 and 37?
9. According to verse 38, would the wall as developed be sufficient for "protective purposes"? Is there
any indication as to what its full height had been?
Chapter 4
1. The work of rebuilding having proceeded, what plans did the enemies now project?
2. According to verse 3, what was the response/protective measure undertaken?
3. However, what final protective measures did Nehemiah call for (verses 7 – 8)?
4. What three points are mentioned in the "exhortation" – verse 8?
5. How did Nehemiah divide his forces to assure protection?
6. Would it appear that these measures were successful – does the chapter give any "final indication"?
Chapter 5
1. What type of economic condition is described in verses 1 through 4?
2. What is the "internal complaint" (Jew to Jew) which is set forth in verse 5?
3. Do these verses indicate that many were sold into bondage because of debt?
4. What is Nehemiah's course of action?
5. Do the "more affluent" accept Nehemiah's mandate (verse 12)?
6. What is the significance of the statement that "we never ate of the governor's food allowance" – and, if
so, what became of it?
7. The text (verse 15) refers to former governors – accordingly, what was Nehemiah's "official position"?
8. Would Nehemiah's observation in verse 19 seem to imply that all were grateful – or that there were
some "critics"?
9. As of the end of chapter 5 does it appear that the two major problems of security and economic
privation, while not fully solved, were moving towards resolution?
Chapter 6
2 de 5 11/08/2008 07:17 a.m.

1. Why was Nehemiah reluctant to "meet" with Sanballat and others of his ilk?
2. What accusation did the Sanballat group indicate would be made to the Persian ruler – and how did it
personally involve Nehemiah?
3. What advice (verse 10) was given to Nehemiah by one of his supporters (Shemaiah)?
4. According to verse 11, although appearing to be a "prophet," actually Shemaiah was an agent of whom?
5. In verse 14, are the "deeds" against the prophetess and "other prophets" specified? But can one assume
that they were violence and other similar actions?
6. According to verse 15, was the wall finished before or after Rosh Hashanah – and what "report" was
circulated as a result?
7. From 17 et seq., would it appear that there were some (if not many) who were identified with, and/or
agents of, Sanballat and his minions?
8. And, if so, from what strata of the population did they seem to derive?
9. Was there some family relationship which (partly) explains this support?
Chapter 7
1. According to this chapter, who were the "chief staff executives" of Nehemiah?
2. How would one understand the phrase that "he was a more trustworthy and God fearing man than
most"; is this damning with faint praise?
3. Although the walls were rebuilt, was Jerusalem (according to this text) well populated at this time?
4. According to the verses which follow, is the list set down the same as, partly identical with,
substantially different from that which appears in chapter 2 of Ezra?
5. Is there any reference to Ezra in this listing (see, especially, verse 7)?
6. According verses 39 through 43, the number of Kohanim was far greater than that of the Levites; what
may explain this substantial difference?
7. Verses 63 and 64 have an interesting reference to genealogy and to validating who was a Kohen. If the
record was not to be found, what was the consequence?
8. And, why might they then be readmitted to the priesthood if "a priest with Urimand Thummim should
appear"? How would this enable a "determination"?
9. According to verse 72 did the returnees (some 45,000) settle in one area or scatter, largely, in the cities
and towns from which they had come or their families had come years before?
Chapter 8
1. What is the seventh month?
2. Why would Ezra (apparently mentioned here for the first time) as a "scribe" be called upon to read the
"Book of Torat Moshe" and not any of the Kohanim or Nehemiah?
3. In verse 2 Ezra is referred to as a "Kohen" – is this documented in any other source?
4. According to verse 4, was the reading simply a "reading" or was there was a ceremonial and official
aspect to it?
5. Who served as the interpreters of the text to the people?
6. According to verse 9, "this day" – Rosh Hashanah - was not only a unique day but one on which there
was to be no mourning; why was there a sadness, in any event?
7. Did the people eventually come to a joyous appreciation of the day (verse 12)?
8. Based upon verses 13 through 15, had there been some "forgetting" of Sukkot?
9. And, specifically, in verse 17, would the "forgetting" seem to have been of very substantial duration?
10. Is there any reference in the text to the tenth day of the seventh month (now observed as Yom
Kippur)?
3 de 5 11/08/2008 07:17 a.m.

Chapter 9
1. Why the mourning described in verse 1?
2. The Kohanim appear to be absent in the "blessing process." What might be the reason?
3. Where in the mourning tefillah do we find verses 6 et seq. with some variations in text?
4. In verse 17 is there a misprint – which is not discerned in the English translation? The Hebrew has
"they determined to return to their work 'bemiryam'". Should it be "bemitzra'yim" (in Egypt)?
5. According to verse 26 in this precis of Biblical history, what was the cause of the downfall of Israel?
6. According to verse 33, the transgressions and rebellions of the people aside, what is the "posture" of
Divinity?
7. What do verses 36 and 37 affirm as to the posture of the returned exiles?
Chapter 10
1. In "view of all this" – what is the "all this" (see Chapter IX)?
2. What is the essence of "the pledge" (verses 29 – et seq.)?
3. What specific mitzvot are emphasized in the pledge?
4. What obligations are undertaken?
5. In verse 37, how is bringing "the first born of our sons" to be understood?
6. What relationship between Kohen and Levite is specified in verse 39?
7. As to the concluding refrain, what appears to be of "priority importance"?
8. Does this pledge bind all of the people (verse 29)?
Chapter 11
1. Why would it be necessary to cast lots in order to determine who would dwell in Jerusalem; was it not a
desirable location?
2. Were there those who "volunteered" to dwell in Jerusalem?
3. Which two "tribes" in particular (verse 4) had dwellers in Jerusalem?
4. According to verse 17, from what group did the leaders of tefillah derive?
5. What type of "royal order" might have been issued in connection with the daily duties of the singers?
6. Would the shifting of some of the Levites from Judah to Benjamin imply that this was necessary
because of a lack of Levites in that grouping?
Chapter 12
Note: This chapter once again has a listing of those who "came up" from the exile. The listing deals primarily
with the Kohanim and Leviim and, in some respects, differs from earlier listings appearing in both Ezra and
Nehemiah.
1. In reading the various names of the Kohanim, would it appear that a substantial number were given
names that might well have been current in Babylonia at that time?
2. According to verse 27, were there many Levites outside of Jerusalem?
3. Verse 31 shifts back to a personal narration; would the "I" be Nehemiah?
4. All of these arrangements had to do with the "dedication of the wall of Jerusalem". Given the
circumstances, why would this have warranted a special and joyous ceremony?
5. According to verse 40, where did the various processions end?
6. Why the specific reference to "the women and children" in verse 43?
4 de 5 11/08/2008 07:17 a.m.

7. And if it is Nehemiah who is narrating, why the reference in the third person in verse 47?
8. Why would the Levites "make sacred contributions for the Aronites" (the Kohanim)?
Chapter 13
1. Based upon verses 1 and 2, to "this point" was the "exile community" populated by those who were not
"purely" of Jewish descent?
2. And, if so, what was the course of action that was taken?
3. According to verse 6, was Nehemiah always in Jerusalem or did he, on occasion, return to Babylon?
4. What was the "outrage perpetrated by Eliashab" – and how did Nehemiah relate to it?
5. Based upon verses 10 and 11, were the arrangements effected at an earlier point "religiously" followed
through in the temple?
6. Would the interpolation in verse 14 be that of Nehemiah?
7. According to verses 15 and 16 what was going on the Sabbath - and in Jerusalem?
8. To whom did Nehemiah turn for a corrective?
9. What action was taken in order to be sure that there would be no "commerce" in Jerusalem on the
Sabbath (verses 19 – 22)?
10. The action taken by Nehemiah towards the inter-married is described in verses 23 through 28. Did it
include expulsion?
11. Do we find any other reference to the "sin" of King Solomon other than in verse 26?
12. Would the conclusion of the volume seem to indicate that:
a. all is well with the returned exiles,
b. all is well with the Kohanim/temple,
c. "to be continued,"
d. – and/or all three?
5 de 5 11/08/2008 07:17 a.m.

http://www.uscj.org/cgi-bin/print.pl?Chronicles_I6494.html
Perek Yomi - Chronicles I

Of all the texts in the Tanakh, the one that is read the least and which many folks, simply put, seek to avoid is
Chronicles. To begin with, the first nine chapters of Book I appear to be (as in the old translation) simply a
listing of "begats," and make for very dry reading - unless one reads rather closely, in which case certain
things become apparent. First is the rapidity with which the author (who probably was the same author and/or
redactor of the Ezra and Nehemiah volumes) reaches the "sons of Israel" – Chapter II. Equally interesting are
the omissions of certain genealogical references which one finds in the Book of Bereyshit. Too, emphasis on
Judah (the reason for which becomes apparent as one reads on in the volume) is noteworthy and represents
an elaboration that does not appear for any of the other "tribes." Some have commented on the fact that
certain historical references do not coincide with other volumes of the Tanakh and, indeed this is so – perhaps
due to the fact that sources were available to the "Chronicler" not available to others. This is not in the nature
of apologia, which the volume certainly does not require – but rather, simply addressing some of the more
recent observations of those who have undertaken a scholarly analysis of the material based on sources that
had not been available in the past.
In sum, the theme of the author is not radically different from that of the other two volumes that make up this
"trilogy" – Ezra and Nehemiah. He is insistent upon the fact that the "line of Israel" has its most legitimate
representation in Judea (rather than in the "ten tribes" because of their religious missteps, following the break
up of the Davidic kingdom). He is intent, too, on representing Jewishness primarily on the level of a worship
pattern centering on the Temple and centering on Jerusalem. This does not mean that other elements of the
mitzvah pattern - ethical and the like – are excluded, but the emphasis is clearly on worship as the glue which,
at least as far as the Chronicler is concerned, will keep the exile community bonded together.
When the volume was written is also a matter of dispute, as is its relationship to the Ezra and Nehemiah text.
While the sequence in the Tanakh places Chronicles last, the three may very well have been written
simultaneously, and indeed, all three might have originally been part of one volume, subsequently separated
into the current texts.
The Chronicler has also been "accused" of exaggeration since the sum of the numbers, particularly in the area
of precious materials, seems rather exaggerated. Perhaps this is so, but the reason for the exaggeration will
always be to enhance the importance of the religious center and observance at the religious center. This is not
cited as "an excuse" but, rather, as a reason.
Finally, and as more than a curiosity, the name of the volume - Divrei Ha'yamim - surfaces again and again in
earlier texts and usually refers to records which were kept for various kings by their officials and/or others
who were in a position of authority during the time of their reigns or somewhat thereafter.
One thing is clear – the volume represents a transition from a national state to a religious fraternity, but with
very strong national bonds which, presently, during the time of the Maccabbees and for a relatively short
period saw the restoration of an independent political state. And in our day, one can still discern the massive
contribution of these three volumes, Ezra, Nehemiah and Chronicles, to the current nature of Jewishness.
To end as one began – a certain tenacity and inquiring eye will be necessary in reading this volume; such an
effort will be rewarded by interesting results.
In reading various portions of this text, and having encountered many of the personalities and the events in
earlier volumes of the Tanakh, comparing those narratives would certainly be of interest. A master list of
parallels comparing material from Chronicles with material of the other volumes of the Tanakh, both for
1 de 11 11/08/2008 07:17 a.m.

the first volume and the second volume of Chronicles and beginning with Bereyshit, is to be found in the
second volume of Jacob Myers' "Chronicles", published by Doubleday, New York, in 1974 (part of the
Anchor Bible series) pages 228 – 231. It is very complete and facilitates comparison without any real need
to "search."
It is not likely that the Myers volume will be readily available to most of those who are in the Perek Yomi
program. Accordingly, if any one would like a copy (it would have to come via "hard mail") you need but
ask for it and it would be immediately forthcoming – but please do furnish the mailing address to which you
would like to have it dispatched.
Generally, as well, recognizing that, to all intents and purposes this particular volume concludes the
traditional sequence of material in the Tanakh, it is interesting to compare the point of view and some of the
nuances with the point of view, as for example, in the Prophets (not that all had the same point of view, of
course), in some of the early quasi-historical texts such as Kings and Samuel and, even earlier, in Joshua.
The comparison establishes the fact that, while the events which are described may be the same, which
events are considered significant and how these events are to be interpreted will, of course, vary from
generation to generation, from century to century and certainly over a period of many centuries.
Chapter 1
Note: Lists of names, be they genealogies or other listings, rarely stimulate too much interest. However, the
Chronicler, even in the listing of the genealogies, does make certain points. The reader, then, may wish to
spend some time with same.
1. How do the very first three sentences dovetail with, or not entirely resemble, what will be found in
Bereyshit (initial chapters), especially as to Adam's progeny?
2. If verse 4 lists Noah's children with Shem first – why is it that in the declension of these three children
Shem actually comes last (verse 17)?
3. What is meant in verse 19 that "in his days the land was divided?"
4. Verse 26 refers to Terah, the father of Abram (Abraham) – but does the Chronicler at any point so state
specifically?
5. How does the 28th sentence listing Isaac before Ishmael coincide entirely with the text in Bereyshit as
to Abraham's family, Sarah and Hagar?
6. Why, after verse 28 and the verses that follow, would the author repeat in verse 34 that Abraham is
Isaac's father?
7. Would verse 34 indicate that the author considered Esau to be the "senior son" and, how is it that the
name Jacob is not mentioned?
8. By the end of the first chapter, to what point in the Bereyshit Biblical lineage has the author taken us?
Chapter 2
1. Is any reference made to the mothers of Israel's twelve sons?
2. Is there any reference to any daughter of Jacob?
3. As a matter of fact, is the name Jacob used at all?
4. Why would the Chronicler proceed immediately to Judah without any reference to the lineage of any of
the other twelve "sons?"
5. Does the author hesitate to indicate that some of the prime descendants came from a mother who was
not of a "Jewish descent" (verse 3)?
6. Does it become clear from verses 4 through 15 why Judah is listed, and what final name appears in
2 de 11 11/08/2008 07:17 a.m.

verse 15?
7. In verses 17 through 23, would it appear that there is a throw back, in time, to a period prior to David?
8. What would verses 34 and 35 indicate as to the desire for grandchildren and as to the relationship with
non-Israel brides or grooms?
9. In the closing passages of chapter 2 a number of place names are listed which are somewhat "famous";
e.g. what appears in verse 50 and in verse 54?
10. hat might have been the "families of scribes" set down in verse 55?
Chapter 3
1. Would verse 1 indicate that the author knows that his readers will understand how David suddenly
appears in Hebron and that he is married to (at least) seven wives from whom he has had issue?
2. Is there any reference to Bat Sheva (see verse 5)?
3. Why, keeping in mind all of the children born prior to Solomon, does the author begin the genealogy
following David with Solomon?
4. In the listings which follow through verse 24 (unlike a preceding section), is there any reference
whatsoever to the mothers of the children who are listed?
5. Would it appear from the details set forth that the author might well have had available certain listings
which were carried down from generation to generation?
Chapter 4
1. Do the sons of Judah as set forth in the first verse coincide with those set forth in B'reyshit in its
genealogy?
2. In reading verses 9 and 10, what purpose might the author have had in introducing this very brief but
interesting narrative in the genealogy listing?
3. While considering stylistic changes, why in verses 17 et seq does the author shift from male parenthood
to the female?
4. Would it appear from verse 18 that some of those listed "married royalty" (reference to the daughter of
Pharaoh)?
5. Verse 21 makes reference to Shelah, the son of Judah. How does this dovetail with verse 1 of this
chapter - and how might this discrepancy be explained?
6. In verses 22 and 23 there is reference to certain artisans and to a "king"; is there any information as to
which royalty might be involved?
7. What type of community is described in verse 31?
8. What was the occupation of those described in verses 38 through 40?
9. Verse 41 makes reference "on to this day" – what day? – and would this seem to reflect the utilization
of a somewhat dated traditional name list?
10. In verse 43 reference is made to "the remnant of Amalek"; is there any reference to this group in the
five books?
Chapter 5
1. According to verse 1 does Reuben remain the eldest of Jacob's sons – and is there any use of the name
Jacob or, rather, the later cognomen (Israel)?
2. And, according to verse 2, while Judah is "significant", who is considered the oldest irrespective of the
fact that the birth sequence would not validate this "primacy?"
3. Would verse 6 with its reference to Tiglat Pilneser (sic) appear to be historically in the appropriate
place?
3 de 11 11/08/2008 07:17 a.m.

4. Have we encountered Saul elsewhere in our reading (verse 10)?

5. In verse 18 et seq how are the Reubenites, the Gadites and half of the tribe of Menasseh described and
how might this relate to the biblical narrative in Deuteronomy on the eve of the entrance into Canaan?
6. What is meant in verse 22 "because the war was of the Lord?"
7. Why, according to verse 25, were these two-and-a-half tribes exiled?
8. According verse 41 what became of the descendants of Amram whose children are set down as Aaron,
Miriam and Moses?
Chapter 6
1. In verse 1 what is the slight difference in the names of the children of Levi?
2. Why in verses 16 and 17 is reference made to David and the "house of God?"
3. Since the Temple was built by Solomon, what might the term "house of God" imply?
4. According to verses 33 and 34 what are the respective functions of the Levites and those of Aaron and
his sons – and are the latter referred to here as kohanim?
5. In verse 35 is there some discrepancy as to the sons of Aaron here listed and as previously reported?
6. In reading the Torah we will encounter the "cities of refuge." According to the listing in verses 42
through the end of the chapter, were these cities of refuge numerous or few and far between – and how
was it determined where they would be located (verse 50)?
Chapter 7
1. What was the occupation of the descendants of Tola and, at what time in history (according to
kingship)?
2. Do the numbers in the early verses of this chapter indicate that the population would have been
"substantial?"
3. What would verse 14 imply as to marital regulations in the very early days?
4. What event is related in verses 21 and 22 and how is some consolation afforded in verse 23?
5. In summarizing the preceding genealogies what does the author observe (verse 40) as to their general
nature?
6. In reading various sections of the text which have preceded Chronicles, do the names recorded here
seem comparable to the names encountered in the historical prophetic volumes or in other volumes?
Chapter 8
1. In verse 6 there is the phrase "they were chiefs of clans" and were then exiled – does verse 7 indicate
why?
2. Reference is made to the mothers in verses 8 and 9. Would this reference have anything to do with the
"exiling" mentioned?
3. In verse 13 there is note taken of "putting to flight the inhabitants of Gath" – is this a reference to the
Philistine control of the coastline?
4. In verse 33 a rather significant personality is mentioned – is the family, line of descent or any other
detail provided?
5. In verse 40, a summation of the Benjaminites, what is the "closing refrain" of the author?
Chapter 9
1. What might be the "book of the kings" to which reference is made in the first verse?
4 de 11 11/08/2008 07:17 a.m.

2. In verse 2 would the reference to "the first to settle" appear to refer to settlements in the time of Joshua
or, based upon the first verse, to those who were returning from Babylonian exile?
3. According to verse 3 were there any of the "Northern Kingdom" (Israel) who returned with the first
returning exiles?
4. Is there any appreciable difference in the listing of the Kohanim and others and are the numbers
different from that which has been encountered in Ezra and Nehemiah?
5. In verse 20, the reference to Pinhas takes us back to what era?
6. And, according to verse 22, who "appointed" the ancestors of those who were selected as gatekeepers?
7. And would the reference to David and Samuel imply that they co-existed or that some were appointed
by Samuel the Prophet and others by David?
8. What were the functions of "the gatekeepers" (verses 23 to 27 and verses 28 through 32)?
9. What might have been the role of "the singers" to whom reference is made in verse 33?
10. Compare verse 33 in chapter 8 with verse 39 – what are the similarities and what are the differences?
Chapter 10
1. Does the Chronicler give any history leading up to the time prior to the struggle between Israel and the
Philistines in the time of the Judges?
2. What is Saul's determination as noted in verse 4, and does his armor carrier do what he requested?
3. Does the suicide of Saul, in this instance, appear to relate to the mitzvah of not taking one's own life
(and one might wish to relate this question to more recent times of the Holocaust)?
4. What is the end of the battle according to verse 7?
5. Why would the Philistines have placed the tokens of victory in the temple of Dagan (verse 10) – what
does it reflect as to their belief?
6. What act of Yabesh-Gilead is recorded for posterity as a major mitzvah?
7. And, according to the author, why did all of this happen to Saul?
Chapter 11
1. What "picture" emerges as to the reign of Saul in the opening verses of this chapter?
2. Why does the meeting take place in Hebron – and what is the meaning (verse 3) of "before God?"
3. Note the verb "va'yimshahu" (and they anointed). Does this word, from which derives messiah – have
any "supernatural connotation" or, rather, simply "crowning?"
4. In the conquest of Yevus (subsequently called Jerusalem) why is this city singled out by David?
5. What military leader "earns his rank" in the capture of the city (verse 6)?
6. Aside from the general editorial comment in verse 9 are there any specifics to document the
description?
7. In the passages which follow (starting with verse 11) what constitutes the description "warrior?"
8. In the story set down in verses 17 through 19 – what picture emerges of David in relationship to his
"warriors?"
9. Does verse 23 resonate with some other story?
10. In verse 41 reference is made to a major character in the biography of David. Can you identify the man
(husband of an equally prominent woman in David's life)?
Chapter 12
1. In this chapter there is a "throw-back" in time to what period (verse 1)?
2. What armaments were available to David's warriors (verse 2)?
3. On the other hand what was the equipment of the Gadites (verse 9)?
5 de 11 11/08/2008 07:17 a.m.

4. In verse 15 what prowess description is given the Gadite?

5. In the narrative of verse 17 and subsequently through the end of the chapter, what is described in the
listing of individuals and how does verse 18 actually apply to any and all of those who subsequently
came to David while he was struggling with Saul?
6. And, would it appear that, while struggling with Saul, David was not entirely secure of either Benjamin
or Judah?
7. The numbers set forth in verses 25 and through the end of the chapter appear to be "unusually high",
especially keeping in mind David's situation at this time. A noted historian (Mendenhall) has translated
the word "alafim" here translated as thousands, as actually a corruption of the word "aluf" – contingent,
in which case verse 25 would read six contingents – some 800 men (in itself a large number). What is
your thinking as to this reading of the text? (The same reading would obtain, as noted, to the end of the
chapter.)
8. Although verse 1 indicates that those who came to David came to him prior to the end of Saul's reign,
the conclusion of the chapter (verses 39 and following) would indicate that, actually, these joined
David at a later time – which was – when?
Chapter 13
1. According to verse 3 the Ark was "disregarded" during the period prior to David. Do the books of
Samuel and Kings document this observation?
2. Who accompanied David to Kiryat Yearim to bring the Ark to Jerusalem?
3. Verse 6 contains one or two cognomens for Divinity. What is the adjectivation as to the location of the
Divine?
4. Why, in verse 10, would "the anger of God be aroused?" Was this act one of disrespect or, perhaps,
"lack of confidence" - and, if so, in what or in whom?
5. As a result of the killing of Uza, was the Ark brought to Jerusalem or did it rest elsewhere?
6. The name of Obed-Edom does not appear to be a Jewish name (verse 13). Was the Ark, then, entrusted
to a non-Jew?
7. In verse 14 what is the theological implication of the blessing which came to the house of Obed-Edom?
Chapter 14
1. What is the relationship between verses 1 and 2 – or is there no sequence?
2. In verses 3 and 4 there is a specification of the children who were born to David, but there is no
indication of the names of his wives – what reason might there be for this?
3. In verse 10 reference is made to the fact that "David inquired of God." How might this have been done
– by way of a Prophet? Certainly it could not have been done "at the Ark?"
4. Who was it, in verse 12, who "abandoned their gods" and why would David have ordered that they be
burned?
5. According to verse 13, was the defeat of the Philistines "the end of the affair?"
6. According to verse 15 what was the symbolism or meaning of the "sound of marching at the tops of the
trees" which meant that the attack upon the Philistines was to begin?
7. According to the Chronicler, David's reputation was limited to the area of the "fertile crescent", and/or
beyond"?
Chapter 15
1. In noting the emphasis on the Levites (rather than the Kohanim) does this further reinforce the interest
of the Chronicler in the Levites (as reflected in earlier chapters as well)?
6 de 11 11/08/2008 07:17 a.m.

2. What is the charge given to those listed in verses 4 through 11 as set forth in verse 12?
3. What reason (verse 13) does David set forth as to the selection of these groups?
4. There follows a listing of those who were the "singers." What could one learn from that regarding the
role of music in worship and the like, at least as the Chronicler understood it?
5. In verse 25 (or any other of the verses, for that matter) are there any references to the "ten
Commandments" or "ten Statements" or is the consistent reference to "Ark of God's Covenant?"
6. Insofar as Michal's low opinion of David (the text's "despising" is somewhat excessive) how was David
garbed and what would the leaping and the dancing do in connection with the modesty which was
incumbent upon not only Kohanim but all Israel?
Chapter 16
1. In the placing of the Ark in Jerusalem, are the Kohanim or the Leviim singled out?
2. With the citation from Psalms (verses 8 and following) would it not be clear that, at the time of the
Chronicler the Psalms were already recorded or, at the very least, many of them?
3. Verses 37 and following describe what arrangement where the Ark was concerned?
4. There is a reference to the "bamah" in Gibeon and how would this relate to the Ark in Jerusalem?
5. Does the conclusion of this chapter (verse 43) end as does the earlier narration of David's dialogue with
his wife Michal and her specific observation that the criticism had to do with David's revealing himself
sexually?
6. And if there is no reference to this – what does it indicate as to the Chronicler's selection of material
regarding David?
Chapter 17
1. How explain the answer of Nathan to David in verse 2 and the evident lack of "prophetic clarity" as set
forth in verses 3 and following?
2. In verse 5 is the term "Eheyeh" a verb or another name for Divinity and Its location?
3. Instead of telling David that he should build a house for Divinity, what is Nathan to instruct David
(verses 7 et seq)?
4. In verse 8 is the first word a cognomen for Divinity or a verb (the translation in JPS lists it as a verb)?
5. The Chronicler here (verse 10) makes reference to the judges; how is it, then, that in the earlier
chapters there is not the slightest reference to same?
6. In verses 10 through 13 is there any reference to which of David's sons will rule?
7. Again, in verse 13 is the word "Eheyeh" to be understood as a verb ("I will be a father to him") or as a
proper noun "I, Eheyeh, will be a father to him and he will be a son for me?"
8. Is the word "son" to be understood in any material sense?
9. In verse 14 what is the prediction for the descendants of David?
10. When, in verse 16, it is noted that David "came and sat" before God – how did he do this?
11. In verses 23 to 27 (following the praising verses of 15 through 22) how does David conclude his
tefillah?
12. How does David see the "promise" of Divinity insofar as his progeny is concerned?
Chapter 18
1. Whereas the Moabites are listed as "tributary vassals" this is not the case with the Philistines; why?
2. Do the figures relating to chariots and horsemen as well as infantry appear to be realistic?
3. Generally speaking, do the numbers seem to relate to the probable area or is the author seeking to
impress upon the reader the dimension of the victory?
7 de 11 11/08/2008 07:17 a.m.

4. In verse 11, what does the author tell us of the use of precious spoils of the various "campaigns?"
5. What possible purpose would the author have in repeating (verse 14) that "David reigned over all
Israel?"
Chapter 19
1. What was the intent of David in sending messengers to Amon – and how was the purpose entirely
misinterpreted by the Amonites (verses 1 – 3)?
2. Why would shaving have been a sign of shame and likewise the cutting of the garments?
3. Do the Amonites recognize their "political error" (verses 6 and 7)?
4. As with other figures does the number 32,000 chariots seem to be reasonable? Or perhaps, would it be
32 chariot contingents – which would scan otherwise?
5. In verses 8 through 12 how does Joab deal with the problem of being "outflanked?"
6. What is the outcome of the battle with the Amonites (verses 14 and 15)?
7. And, subsequently what becomes of the Aramean allies of Amon?
8. Again, does the Chronicler appear to "over-estimate" the number of chariots, foot soldiers and the like
(verse 18)?
9. What, as a result of these battles, was the changed political situation regarding Aram and Amon?
Chapter 20
1. From what source did David derive the crown which he wore?
2. In verse 3 the Hebrew is "to hack or to chop." Is this to be understood as "putting them to work" or,
rather, in the simple sense of actually killing them in this mode?
3. In verse 4, with reference to Rephaim (a descendant of "giants"), what does that call to mind in an
earlier story relating to the Philistines?
4. And how is this reference continued in verses 5 through 8?
Chapter 21
1. Who or what is Satan in verse 1?
2. Can Satan be understood as a malicious impulse or must it be understood as an "entity?"
3. Why would the counting of Israel be considered a "mistake" or a travesty?
4. Was there ever a census in Israel before (as recorded in the Humash) – and, if so, with what
consequences?
5. The census having been taken what was the number of "men of military age" throughout the land and,
of that number, how many were in Judah?
6. Does verse 7 indicate why God was displeased in connection with the census?
7. Where and how does David say to God "I have sinned" – does the text so indicate?
8. Is there is a response directly to David from Divinity or is it forthcoming through some other source
9. What is David's choice as to punishment – and, according to verse 14 who, actually, is (are) punished?
10. What is the role of the "angel" (in Greek, "angelos", a messenger) in connection with the destruction
and why is Jerusalem spared?
11. What vision does David see as described in verse 16?
12. Why were David and the elders covered with sackcloth?
13. What is David's plea following the destruction that was visited on the people (verse 17)?
14. In the dialogue between Ornan and David (verses 22 and 23) what is David's objective; what is Ornan's
proposal?
8 de 11 11/08/2008 07:17 a.m.

15. What becomes of the threshing floor of Ornan?

16. Where, according to verse 29, was the Mishkan and its accoutrements which had been built during the
time of Moses?
17. And why could David not go to that particular location?
Chapter 22
1. How does this chapter, in its first verse, explain how the center of worship was moved to Jerusalem?
2. What was the purpose of having various of the aliens and others prepare building materials?
3. According to verses 5 and 6 when did the real preparation for the building of the "house of God"
actually take place, and when did Solomon first have an inkling of this responsibility?
4. What is the charge (or charges) which David gives to Solomon (the time and instance not indicated,
whether immediately before his passing away or at some other time) in verses 7 through 12?
5. In verse 12 what is the essential aspect of the mandate from David?
6. What is the instruction that is given to David's officers in connection with Solomon and with the "house
of God" (verse 17)?
7. And, what is to be placed as the central objects in this structure (verse 19)?
Chapter 23
1. Is there any reference here to the details of how Solomon came to be selected as successor to David –
Bat Sheva, Natan, etc.?
2. Why might the author have left out this particular narration in terms of his view of David and David's
reign?
3. In verse 3 the number of Levites is mentioned but not that of the Kohanim; how is this consistent with
the approach of the Chronicler?
4. In verse 13 what task is described for Aaron and for what duration?
5. And as to Moses, how are his descendants described?
6. Following the listing of the Levites (and through 32) is the role of the Levites that which is described in
the Humash (as assistants to and subject to direction from the Kohanim) – or is their function quite
other?
7. And, if "other", more or less significant than the original role as described in the Humash?
8. How does the Chronicler affirm the purpose of this description in verse 32?
Chapter 24
1. Does the author make any reference (verse 2) as to the circumstances of the death of Nadav and
Abihu?
2. According to verse 6, to whom is assigned the responsibility of maintaining the records of the Kohanim
and the Levites?
3. How were the responsibilities of the Kohanim distributed (verses 7 through 19)?
4. What would verse 31 indicate as to the role of David in connection with the assigning of the
responsibilities for the "temple personnel?"
5. And, although the assignments were made, were the roles actually to be filled prior to the construction
of the temple?
6. The specific reference to Zadok would indicate what role for this particular clan ofthe Kohanim?
Chapter 25
9 de 11 11/08/2008 07:17 a.m.

1. Prophecy, as described in verse 1, would be accompanied by what element?

2. And how is this mode of prophesying affirmed in verse 3?
3. In verse 5, is there is any significance to the observation that the children of Heman were "given by
God?"
4. In the balance of the text, what mode was utilized for the distribution of responsibilities?
Chapter 26
1. What was the role that might have been assigned to the "gatekeepers?"
2. According verses 14 through 19 how many gated entrances were there to the "temple area" (when
constructed)?
3. Who were responsible for supervising the "dedicated things" (verse 26)? And, from what source did
these "dedicated things" derive?
4. What other roles were assigned in connection with temple administration (verses 29 through 31)?
Chapter 27
1. What responsibilities might have been assigned to the monthly shift of the Israelites?
2. In adding up the numbers through the twelve months, what would the total represent (in the opinion
voiced by the Chronicler) of the administration of David and of the general population – and what is
the purpose of these "very substantial" numbers as recorded?
3. Verses 16 through 22 deal with what administrative arrangement?
4. Verse 24 makes reference to what event in connection with the census which is dealt with in earlier
chapters?
5. Would verses 25 through 34 indicate a "tight administration" given to virtually every detail and every
economic feature of life in the kingdom?
Chapter 28
1. Who were assembledin Jerusalem toward the end of David's reign?
2. Of all the items that might have been dealt with, what one aspect of David's reign is stressed (verse 2)?
3. Why was David inhibited from constructing the "house of God" (verse 3)?
4. In verse 4, what duration does the Chronicler attribute to the reign of David and his descendants?
5. And, which tribe is singled out of all the tribes?
6. According to verse 5 the selection of Solomon derived from what source?
7. In verse 6, the phrase "ve'ani eheyeh" is rendered in the translation as "I will be". Might it be rendered
"and I, Eheyeh, will be a father to him" – referring to the name given to Moses at the Burning Bush in
Exodus?
8. What is the necessary action in order to assure that the promise of Divinity for David and his family
will be fulfilled (verse 8)?
9. Beginning with verse 9, to whom does David address his remarks?
10. In the section verses 11 through 19, what does David give to Solomon in writing, and by whose hand
(verse 19) as far as the House of God is concerned?
11. What is David's final charge to Solomon (verses 20 and 21) (which begins virtually in the same mode as
Mosheh's charge to Yehoshua), and which groups are singled out to work with his son?
Chapter 29
10 de 11 11/08/2008 07:17 a.m.

1. What reason does David give for all of the preparations in terms of Solomon's "readiness"?
2. Over and above the wealth which had been set aside, in verses 6 through 8, from what other source
were materials provided for the building?
3. In his tefillah (verses 10 through 19) what attributes does David ascribe to Divinity?
4. What relationship does David describe between Divinity and Israel (verses 13 through 16)?
5. And, what are David's requests as set forth in verses 18 and 19?
6. What response is forthcoming from the assemblage (verses 20 and 21)?
7. In verse 22, who actually "crowns Shlomo" and why does the text use the phrase "the second time" (or
"again")
8. According to the Chronicler was David still alive when Solomon assumed the reign?
9. Is there any reference to the illness of David (and to Abishag the Shunamite) in describing the closing
days of David?
10. Do we have any record of the "recorded history of Samuel" (verse 29)?
11. Does the first volume of Chronicles end on a note of total joy and optimism? Is there any hint of what
may follow?
11 de 11 11/08/2008 07:17 a.m.

http://www.uscj.org/cgi-bin/print.pl?Chronicles_II6495.html
Perek Yomi - Chronicles II

Chapter 1
1. Why is Solomon's initial action to go to Gibeon?
2. Was "the Ark of God" at Gibeon or elsewhere?
3. What does Solomon ask of God?
4. What is God's response?
5. Do verses 14 (and following) indicate affluence, at least on the part of the monarchy?
6. What relationship obtains between Solomon and the Egyptians, the Hittites and the Arameans?
7. What are the priority projects of Solomon (verse 18)?
Chapter 2
1. For what purpose are some "153,000 workers" gathered?
2. How does Solomon describe Divinity?
3. Is the description monotheistic?
4. How will Hiram be recompensed?
5. Does Hiram affirm Solomon's description of "Israel's God?"
6. Is the "supervising architect" assigned by Solomon or by Hiram?
7. How will the lumber from Lebanon reach Jerusalem and what does this indicate regarding "nautical"
arrangements?
8. Compare verse 17 with verse 1 – is it supplementing or repeating?
Chapter 3
1. Where is the "house of God" to be built?
2. How many years appear to have elapsed between Solomon's "coronation" and the start of the building?
3. What might the "Keruvim" (usually translated "cherubs") be?
4. Do the Keruvim relate (in this description) to "the Ark of God?"
5. Was there any stinting in precious metals?
6. And what is the description of these previous items meant to convey as to the nature of the building?
Chapter 4
1. For what reason (verse 1) is the Gibeon altar not used?
2. For what reason might 12 cattle be cast to support the "sea?"
3. Is there one Menorah (as in the wilderness worship center) or more?
4. What technical skills/knowledge is reflected in the items described in this chapter?
5. What material is most prominent in the construction and in the various utensils?
Chapter 5
1. What might the author have in mind with the phrase "the Kodesh items of David?"
2. Is the "Ark of God's Covenant" (verse 2) another title for "the Ark of God?"
3. According to verse 7, what is the relationship of the Keruvim to the Ark?
1 de 11 11/08/2008 07:18 a.m.

4. In verse 9, what is meant by "they are there to this very day?"

5. According to verse 10, what is in the Aron?
6. What constitutes God's presence (verses 13 and 14) – the Ark and/or the cloud?
Chapter 6
1. Is "cloud" to be understood literally or (perhaps) to connote the "ineffable?"
2. What city and what family are the "select of God" (verses 5 – 7)?
3. What is the thesis voiced by Solomon in verse 18?
4. Is the "house" a place of forgiveness – for the individual and/or the nation and/or others?
5. Does verse 25 refer to the return of exiles and would this help to "date" the writing of this passage?
6. What is the attitude towards the non-Jew (as expressed in verses 32 – 33)?
7. Do verses 36 – 39 read as an "exile's request?"
8. In verse 42, is the "anointed" a "Messiah" or the crowned (quite human) king?
Chapter 7
1. How do verses 1 – 3 echo the dedication of the wilderness "portable worship center?"
2. Is verse 8 a reference to Sukkot and/or continuation of the dedication of the "house" (see verse 10 re:
the seventh month – i.e. Tishre)?
3. What is expected of Solomon and his descendants if the house is to be "eternal?"
4. And, what is the consequence of the ultimate transgression (verse 20)?
Chapter 8
1. What "historical gap" is reflected in verse 1?
2. What has become of the non-Jews (verses 7 –8)?
3. How does the author deal with (describe) Solomon's marriage to the daughter of Pharaoh - and why
(verse 11)?
4. What mitzvot are stressed, particularly, in verse 13 - and what is the place of their observance?
5. Do verses 17 and 18 reflect continued cooperation between the king of Tyre and Solomon?
Chapter 9
1. What purpose does the Queen of Sheba (South Arabian peninsula) have in visiting Solomon?
2. Does she find Solomon's repute validated by her own observations?
3. Does this narration serve to further glorify Solomon and his wisdom/wealth?
4. Could the visit have some other purpose – i.e. the mundane purpose of trade between Sheba and Israel?
5. What picture emerges from verses 13 – 21?
6. In all this description, what is said of the lot of the common people – their service to the king, their
condition, particularly economic?
7. Does the author imply any doubt as to Rehoboam succeeding Solomon (verses 30 – 31)?
Chapter 10
1. Why would Jeroboam have fled to Egypt – and is there any reference in the preceding narrative to him
or to this flight?
2. In the preceding chapters descriptive of Solomon's reign was there any inkling of the plaint voiced in
2 de 11 11/08/2008 07:18 a.m.

verse 4?
3. What is meant by "made things very hard for us"?
4. What does the advice of the elders reflect as to the socio-economic conditions during Solomon's reign?
5. What position does Rehoboam voice – things will be easier – or "my demands will dwarf those of my
father?"
6. Has the author previously recorded why Jeroboam had been told of "God's intent" by way of the
Prophet Ahiyah?
7. In retrospect, what does the "split" indicate as to the satisfaction (or other) of the masses with
Solomon's reign?
8. What does the author emphasize in verse 19 as to the split?
Chapter 11
1. While God (according to the author) speaks directly to Solomon – how is the communication with his
son effected (verses 2 – 10)?
2. Why would the building described (verses 5 – 12) be a priority for Rehoboam?
3. To whom are the Kohanim and Levites loyal (verses 13 – 17)?
4. What does verse 15, in a phrase, indicate as to worship patterns under Jeroboam - and, if so, why was
he selected?
5. What one feature of Rehoboam's life is detailed – and was this detailed in the description of Solomon as
well? If not – why not?
Chapter 12
1. Is any reason given for Rehoboam's "deserting God" and all the people doing likewise?
2. Egypt's invasion, then, is a result of what "cause?"
3. What is the result of the invasion – especially as to "regal glory?"
4. The only reference to tension between the "ten tribes" (Israel) and the two (Judah – Benjamin) is in
verse 15 – and what does it indicate?
5. What does the name of Avi-Yah mean and what would it reflect as to whomsoever gave that name?
Chapter 13
1. Should the figure in verse 3 read "400 contingents" rather than "400,000" (as per the generally
accepted notion among many scholars that the term "eleph" really should be rendered "aluph" – and
understood as a contingent)?
2. What is the assertion of Abijah as to "God's favor" (verse 5)?
3. Reference is made in verse 8 to "calves of gold" – does this resonate in earlier Jewish history (the
wilderness experience)?
4. What accusation is leveled in connection with the "religious personnel" and how does it reflect on the
commitment to hereditary priesthood rather than other modes of selection?
5. In his remarks, does the King of Judah at any point refer to any other mitzvot save for those which have
to do with the temple/worship therein/religious officials?
6. In the meantime, what was the deployment of Jeroboam's troops (verses 13 and 14)?
7. Does the figure of 500,00 casualties as set forth in verse 17 seem reasonable?
8. In verse 18 to what is the victory ascribed?
9. According to verse 20 what was the cause of Jeroboam's death?
3 de 11 11/08/2008 07:18 a.m.

Chapter 14
1. If altars were to be removed in Judah what does this reflect about the rule and worship modes of Asa's
predecessors?
2. In addition to worship modes, what does verse 3 reflect?
3. For how long did the peace obtain during the rule of Asa?
4. In verse 6, to what does Asa ascribe the pleasant nature of his early reign?
5. Are the Kushim "Ethiopians" or are they of Kushite "descent?"
6. According to the Chronicler, was this anything but a glorious victory?
Chapter 15
1. Is Azariah defined as a Prophet or as one who "was entrusted with a particular message", or both?
2. What is the message insofar as the "Ten Tribes" are concerned and what is the basic message of
Azariah?
3. But, according to verse 8, whose prophecy was this – Azariah's or Oded's who was his father?
4. What was the covenant effected during the 15th year of Asa's reign (verse 12)?
5. Somewhat unprecedented was the lot of those who would not be loyal to this covenant (verse 13).
What was to be their "punishment" – and was it limited to any particular part of the population or
universal?
6. Is there any recording as to whether this particular "legislation" was actually enforced?
7. From verse 16 would it appear that the royal family itself was not free of idol worship?
8. When, in verse 17, reference is made to "Israel" does this not actually refer to Judah which the
Chronicler considered to be the "genuine" Israel?
9. According to verse 19 how long did peace last during the reign of Asa and how does this dovetail with
the description in verses 11 through 14 of the preceding chapter (14)?
Chapter 16
1. Why would the fortifying of the Ramah by the Northern Kingdom be a threat to Jerusalem?
2. If Asa's military resources were as described in the previous chapter, why call upon Ben Hadad of
Aram to serve as a mercenary?
3. With the hiring of Ben Hadad what was the response of Baasha?
4. What is the message of Hanani (note that he is called a seer but not necessarily a prophet - Navi)?
5. What is Asa's response to Hanani (verse 10)?
6. How, then, does Asa's reign appear to end?
7. Indeed, what is the cause of his passing away (verse 12)?
8. What is meant by the observation that "he did not seek out God but rather went to the doctors?" Was
this considered to be a "violation of Torah?"
9. Does verse 14 indicate that the tradition (in those days) regarding burial had a number of variations
when compared with current Jewish practice?
Chapter 17
1. Since this chapter and the four that follow deal with Jehoshaphat, would this elaborate treatment
indicate how the Chronicler regarded this king?
2. The name Jehoshaphat means "God will judge" or "God is judge"; what would this indicate about those
who named him?
4 de 11 11/08/2008 07:18 a.m.

3. Why, according to verse 3 was "God with this king?"

4. According to verse 6 were there still "high places" and "sacred trees" when this king assumed the reign?
5. What unique program did Jehoshaphat launch (according to verse 9) and what was the text which they
utilized where this program was concerned?
6. What was the international situation (verses 10 and 11) during this reign?
7. Would this chapter indicate that there was an auspicious beginning to the Jehoshaphat era?
Chapter 18
1. Is there any identification of who Ahab might have been?
2. Does the chapter seem to indicate that there was a "friendship" between the two kingdoms?
3. As a result of Jehoshaphat's request whom does Ahab assemble?
4. Why (verse 6) is the king of Judah not entirely satisfied with the "prophecies?"
5. According to Ahab, why is Micaiah "so unpopular?"
6. While waiting for Micaiah, what symbols do Ahab's prophets present to assure victory?
7. On the way to the "audience" with the kings, what advice is given to Micaiah as to what he should
prophesy and what is his response?
8. In verse 14 the first response of Micaiah is set down but why, in verse 15, does the king question the
sincerity of the observation?
9. And, subsequently in verse 16, what does the prophet predict?
10. In verses 18 through 22 who does Micaiah accuse of serving as agents for the destruction of Israel and
its king?
11. What is the response of the "prophets" of Ahab (verse 23)?
12. And, what is the result of his "unpopular prophecy" (verses 25 – 27)?
13. Is Micaiah "repentant" as a result of the punishment (verse 27)?
14. And in the battle with Aram (verses 28 through 34) is the prophecy of Micaiah validated?
15. Grudgingly, the Chronicler credits Ahab with what characteristics?
Chapter 19
1. What is the reaction of the seer Yehu to the Jehoshaphat's sometime alliance with the now dead Ahab?
2. What program of the Judean king unfolds in verses 4 through 7?
3. And, what is the underlying principle that governs this particular program under religious ideological
level?
4. In verse 11 appears the title "Kohen Harosh" – is this identical with the title Kohen Gadol and only a
difference in nomenclature?
Chapter 20
1. When advised of the impending attack by the Moabites and their allies, what preparations did
Jehoshaphat make?
2. What historical claim does the king voice in his tefillah?
3. What especial emphasis is placed upon the Bet Hamikdash (verses 8 and 9)?
4. According to the Chronicler, who was assembled to hear this tefillah?
5. What is meant by "the spirit of the Lord came upon them?"
6. And, according to verse 17, will there be an actual battle or will the conflict be resolved otherwise?
7. In verse 19, is the emphasis upon the Kohanim or, rather upon the Levites?
8. What became of the attackers – and was this as a result of actual warfare between them and the army
of Judah (verses 22 and 23)?
5 de 11 11/08/2008 07:18 a.m.

9. What is the reason for the Valley of Blessing to be so named?

10. And, as a result of this victory (verses 28 and 29), what was the political situation for some time?
11. While Jeoshaphat "was pleasing to the Lord" what element of idol worship remained (verse 33)?
12. But, in the closing years of his reign what misstep did he take?
13. Does the Chronicler indicate that it was a "transgression" even to enter into a commercial relationship
with the "Northern kingdom?"
Chapter 21
1. How did Jehoram "secure" his reign (verse 4)?
2. Why, according to the text, did Jehoram transgress (verse 6)?
3. Nevertheless, why was Judah still "preserved" (verse 7)?
4. Essentially, what religious "pattern" characterized his rule (verse 11)?
5. What does Elijah predict (verses 12 – 15) for the king?
6. Is the prediction of Elijah validated by events?
7. Why would his burial place not be "in the tombs of the kings?"
Chapter 12
1. Does the author indicate that "like father like son" (verse 3)?
2. What is the result of the visit by Ahaziah the son of Jehoram?
3. What action does the queen mother Ataliah take as to the descendants of the house of Judah?
4. Is any descendant saved (verses 11 and 12)?
5. Is there then, a remaining descendant of the "house of David?"
Chapter 23
1. What coup did Jehoida plan in the "seventh year" and against whom was it directed?
2. What instructions were given to the assembled Levites and Kohanim in order to ensure the protection
of the "young king?"
3. And, from what source were the various arms available for the coup (verse 9)?
4. Following these preparations (verse 11) what was the culmination?
5. What is the response of Athaliah (verse 13)?
6. And what is the lot of Athaliah?
7. Who, apparently (verse 16), remains in control?
8. What action is taken against the Baal temple and its servitors?
9. As to the organization of the "administration" (verses 18, 19, and 20) who continues to be in charge?
10. Why the repetition in verse 21 of the killing of Athaliah?
11. Was this coup, then, one organized by the military, by those from any particular geographic location,
or, rather, by some other "element?"
12. And keeping in mind that "element", would this explain why the Chronicler has given such detail to the
narration?
Chapter 24
1. The introduction to this chapter indicates that the "prime minister" and major mover during much of the
reign of Joash was –?
2. Were the Levites responsive to the king's mandate to collect funds for rehabilitating the Mikdash?
6 de 11 11/08/2008 07:18 a.m.

3. Is any response noted (verse 6) to the king's admonishing Jehoiada?

4. What prevalent practice (which obtains to this very day) appears to have been introduced with verse 8
in connection with "contributions?"
5. Why (verse 11) would the king have dispatched one of his scribes for the accounting of the contents of
the contribution box?
6. From the description of what was done, would it appear that, indeed, the Bet Hamikdash was in very
bad repair?
7. In this entire narration is anything related as to the activity of the king save for that which relates to the
worship center?
8. What unfolds immediately after the passing of the Kohen Jehoiada?
9. Was the attempt to restrain the tendency to alien worship by dispatching "prophets" successful (verse
19)?
10. When the son of Jehoiada attempts to emulate his father's initiative – what is the response of the people
(verses 20 – 21)?
11. What is the "end" of Yoash in terms of his relationship to the Kohanim?
12. Why, according to the Chronicler, is Judah beset by, and overcome by enemies?
13. How does the reign of Joash come to an end?
Chapter 25
1. What reason is given as to why Amaziah does not kill the children of those who assassinated his father?
2. Would verse 4 clearly indicate that the current text of Deuteronomy (at least in this section) was
available to the author?
3. How does the king's hiring of mercenaries offend the "man of God" (verse7)?
4. What tension arises between the Northern tribes and Judah (verse 10)?
5. The description of what happened to the captured prisoners in verse 12 is included by the Chronicler –
and for what possible reason?
6. What form of idol worship does the king introduce (verse 14)?
7. How is the prophet silenced (verses 15 and 16)?
8. In verses 17 through 19 does it appear that the king of Israel has anything but a very "modest opinion"
of Judah?
9. How does the subsequent conflict between Israel and Judah resolve itself (verses 21 – 24)?
10. Other than this conflict and the worshipping of idols is anything listed as to the lot of the people, or any
other historical information?
11. How does Amaziah's reign end?
12. Would the sequence of the last few chapters indicate that Judah seems to be "in serious trouble", at
least insofar as this record is concerned?
Chapter 26
1. Do the Kohanim have any role in the selection of the next king (Uzziah) – and, if not, what would this
reflect as to the shift of "power?"
2. The Chronicler indicates that in his early years this king was successful with the Philistines and others –
why (verse 7)?
3. If the figures set forth in verses 12 et seq are correct and refer to actual thousands (rather than to
"companies" – that is 300,000 rather than 300 companies) what would this reflect as to the total
population of Judah?
4. In verse 16 the thesis is set down that success led to –?
5. What complaint do the Kohanim (verse 18) bring to the king?
6. As a result of his confrontation with the Kohanim what occurs almost immediately?
7 de 11 11/08/2008 07:18 a.m.

7. And (verse 21) what was the lot of the king to the very end of his days?
8. As a result of his affliction who actually reigned for the balance of Uzziah's years?
Chapter 28
1. When the text advises that during Jotham's rule "the people still acted corruptly", is this an economic
reference or a reference to religious practices in terms of observance?
2. Although Jotham reigned for 16 years is there any reference to what transpired save for the conflict
with Ammon?
3. Is there any significance in that the reference in verse 7 is to the "book of the kings of Israel and Judah"
when, in the previous chapter and other chapters (chapter 25, verse 26) it is "the book of the kings of
Judah and Israel?"
Chapter 28
1. In verse 3 reference is made to "burning his sons in fire" – could this be understood of the practice of
having the children walk through two columns of fire symbolizing "sacrifice" to whatever idol might
have been involved, rather than actual "burning"?
2. What series of misfortunes follows – one, in particular, at the hands of Israel (verse 6)?
3. To what does the prophet Oded ascribe the victory of Israel over Judah?
4. Does the prophet support or criticize the activities of Israel where Judah is concerned (verse 10)?
5. Do the Israelites "pay attention" to the admonition of Oded (verses 12 through 15)?
6. Keeping in mind the Chronicler's general view of the Northern tribes (Israel), is this particular narration
in keeping with that view?
7. What is the result of Judah's appeal to Assyria for help?
8. What final effort does Ahaz make in order to elicit Assyrian support – and what results (verse 21)?
9. Verse 23 sets down a rationale for worship of "foreign divinities"; what is it?
10. What would appear to be the influence (or lack of influence) of the Kohanim during the reign of Ahaz
(verses 24)?
Chapter 29
1. In reading the previous chapters and chapter 29 would it appear that the aphorism of "like father like
son" obtains where the kings of Judah are concerned?
2. In his charge to the Kohanim and the Leviim what authority is the king prepared to give to them?
3. What is meant by the king's expressed intention to "make a covenant with God" – and for what purpose
(verse 10)?
4. In verse 11 he addresses them as "Banai" – my sons; what would this connote as to the relationship he
hopes will obtain?
5. In verse 18 the Kohanim report to the king that what has been completed?
6. In verses 20 through 26 what is described – and might it be considered a "rededication?"
7. According to verse 30 who was the prophet at that time?
8. In verse 34 there is a specific indication of how the Chronicler views the Kohanim and the Leviim;
what is that opinion?
Chapter 30
1. Would the opening passages indicate that the celebration of Pesah had been normative during the
8 de 11 11/08/2008 07:18 a.m.

previous reigns?
2. What is meant by the closing refrain in verse 5 that "not often did they act in accord with what was
written" – written where?
3. Do the messengers announcing the Passover go only to Judah or to Israel as well?
4. What is the specific message which is sent to the Israelites (verses 6 through 9)?
5. What was the reception afforded the messengers of Judah in Israelite cities (verse 10)?
6. According to verse 13 (and previous verses) was the Passover celebrated on schedule or a month later
– and if the latter, why?
7. Who is called to mind as the essential teacher of Judaism in verse 16?
8. After describing the celebration and the mood of exultation (verses 21 through 25) what historical fact
does the Chronicler record in verse 26?
Chapter 31
1. According to the Chronicler what was the impact upon the Israelites of the visit to Jerusalem during the
Passover?
2. Was the response of the people to the request that they support the Mikdash positive (verses 5 and 6)?
3. Having summarized what was done with the Kohanim, the economic support of the Mikdash (and
related) how does the Chronicler (verse 21) summarize the actions of Hezekiah?
Chapter 32
1. When the Assyrians sieged the various cities in Judah what is the instruction of Hezekiah in order to
offset the invasion?
2. What second measure is taken in terms of fortification (verse 5)?
3. In his charge to resist Assyria, what is the central idea which is voiced (verse 8)?
4. What does the Assyrian herald announce to Jerusalem (verses 10 through 15)?
5. What is the response of Hezekiah (verse 20) and which prophet joins him in that response?
6. According verse 21, what becomes of the Assyrian host, through what measure and for what reason?
7. Why would Hezekiah "grow arrogant" and irrespective of cause, what is the result of this arrogance?
8. In sum, would the rule of Hezekiah appear to have been a "good one?"
Chapter 33
1. Does the text indicate who served as the "mentor" to Menasseh during his early years (since he
assumed the reign at the age of 12)?
2. What was the king's "religious posture?"
3. Did the introduction of alien modes of worship limit itself to areas other than the Temple or did it
include the Temple?
4. Inverse 6 reference is made to "he passed his sons through the fire" (the translation "he consigned his
sons to the fire" is not literal) – and what was this meant to symbolize in connection with the idol at the
site of this practice?
5. Through verse 9, what picture is drawn of the king?
6. Verse 10 indicates that "God spoke to Menasseh" – is any mode indicated and what might it have been?
7. As a result of his transgressions what becomes of the king (verse 11)?
8. What change in attitude takes place where Menasseh is concerned (verse 12)?
9. If the king has transgressed so basically and for so long, why then, is his tefillah answered (and what is
the theological connotation as to transgression, forgiveness, and mercy)?
10. According to verse 15, does Menasseh continue with his "return to the right path"?
9 de 11 11/08/2008 07:18 a.m.

11. However, are all of the people in consonance with the king (verse 17)?
12. How does verse 18 differ from the usual concluding refrain as to the reign of a king as set forth in
previous chapters?
13. What becomes of his son Amon, and at whose hands?
Chapter 34
1. Again, a child assumes the kingship; is there any reference to who was actually in control?
2. When the king has reached early adulthood (verse 3) what activity does he undertake?
3. Why would the ashes of the destroyed idols be cast on graves of those who worshipped same?
4. According to verse 9 who was then the Kohen Hagadol?
5. In the course of the reconstruction of the Temple (verse 14), what is found?
6. The reference to "the book of God's Torah given by Moses" would refer to the Five Books as we have
them now – to one of the books, to some of the books? (If the answer does not appear certain, please
know that it is not clear to those who have undertaken research and scholarship in this area as well.)
7. What is the reaction of the king when the Book is read to him (verse 19 et seq)?
8. To whom do the leaders turn for "God's word" (verse 22)?
9. What is the prediction for the state of Judah?
10. What alleviation is afforded the king (verse 28)?
11. What action does the king take in connection with the Book and the prophecy?
Chapter 35
1. What holiday (comparable to its predecessor) does Josiah observe?
2. Judging by verse 3, was the Ark in the Temple or had it been elsewhere?
3. Judging by verse 14, was the relationship between the Levites and the Kohanim entirely clear up to this
point?
4. According to verse 18 was the Passover not celebrated since the days of Samuel or not celebrated in
this particular fashion – and if the latter, in what fashion was it celebrated?
5. What is the outcome of Josiah's initiative in attacking the forces of Egypt?
6. According to verse 25 which prophet keens over Josiah?
7. In verse 23 reference is made to the fact that the keening for this king was "incorporated into the
laments" – would this imply that there was a formal lament text?
Chapter 36
1. With the death of Josiah what becomes of the actual political control of Judah as described in verses 2
through 4?
2. Which major new empire (verse 6) now attacks Judah and what becomes of the king Jehoiakin – and
the furnishings of the Temple?
3. Is the lot of his successor Jehoiakhin any different from that of his father?
4. The following king, Zedekiah, is criticized for not listening to the word of God through what prophet
(verse 12)?
5. What attempt is made "by God" to have Zedekiah return to the "right path" – and is there any response
from him?
6. As a result, what eventuates (verse 16) and what theological principle is posited in the phrase that "the
anger of God was beyond redress?"
7. Would it appear from this portion that the Chronicler is moving with great haste to conclude his
narrative and touching only upon very basic "historical developments?"
10 de 11 11/08/2008 07:18 a.m.

8. Verses 17 through 20 indicate the final denouement of Jerusalem, the Temple, and Judea – until the rise
of the Persian kingdom – which would imply that this text was written at what time?
9. According to verse 21 why did this destruction come upon Judah and upon the Temple?
10. Reference is made in verse 21 to "seventy years" – would this then indicate that this text must have
been written subsequent to the beginning of the return of the exiles?
11. And, as proof text (unless subsequently added as a conclusion), note verses 22 and 23: what is the
implication for Judah?
12. According to the concluding refrain, to whom does Cyrus, the Persian ruler, ascribe his coming to
power and his authority?
13. And of all that might transpire, what single element is stressed as to "the return?"
11 de 11 11/08/2008 07:18 a.m.

Tanach Perek Yomi Study Questions USCJ

Enviado por

Dados do documento

Direitos autorais

Formatos disponíveis

Compartilhar este documento

Compartilhar ou incorporar documento

Opções de compartilhamento

Você considera este documento útil?

Este conteúdo é inapropriado?

Direitos autorais:

Formatos disponíveis

Tanach Perek Yomi Study Questions USCJ

Enviado por

Direitos autorais:

Formatos disponíveis

PEREK YOMI

Perek Yomi - Genesis

1 de 18 11/08/2008 07:31 a.m.

9. Why would God "want" to create anything – is a reason given?

2 de 18 11/08/2008 07:31 a.m.

3. In the statement by the nahash, what "power" is ascribed to the "tree"?

3 de 18 11/08/2008 07:31 a.m.

ignorance of the murderer?

4 de 18 11/08/2008 07:31 a.m.

18. How is the continuity of the species assured?

5 de 18 11/08/2008 07:31 a.m.

10. How is this specified in verse 15?

6 de 18 11/08/2008 07:31 a.m.

6. To which land does Abram journey?

7 de 18 11/08/2008 07:31 a.m.

8 de 18 11/08/2008 07:31 a.m.

9 de 18 11/08/2008 07:31 a.m.

10 de 18 11/08/2008 07:31 a.m.

11 de 18 11/08/2008 07:31 a.m.

12 de 18 11/08/2008 07:31 a.m.

8. Is any reason given in text for God (now) remembering "Rachel"?

13 de 18 11/08/2008 07:31 a.m.

14 de 18 11/08/2008 07:31 a.m.

15 de 18 11/08/2008 07:31 a.m.

16 de 18 11/08/2008 07:31 a.m.

6. Verse 17 ends the scene with what expectation?

17 de 18 11/08/2008 07:31 a.m.

18 de 18 11/08/2008 07:31 a.m.

Perek Yomi - Exodus

1 de 21 11/08/2008 07:32 a.m.

2 de 21 11/08/2008 07:32 a.m.

3 de 21 11/08/2008 07:32 a.m.

4 de 21 11/08/2008 07:32 a.m.

1. Is this "phenomenon" replicatable?

5 de 21 11/08/2008 07:32 a.m.

6 de 21 11/08/2008 07:32 a.m.

7 de 21 11/08/2008 07:32 a.m.

31. Does verse 21 describe a miracle? If so – what made it such?

8 de 21 11/08/2008 07:32 a.m.

9 de 21 11/08/2008 07:32 a.m.

10 de 21 11/08/2008 07:32 a.m.

11 de 21 11/08/2008 07:32 a.m.

12 de 21 11/08/2008 07:32 a.m.

2. Does the Torah favor servitude as a perpetual economic mode?

13 de 21 11/08/2008 07:32 a.m.

14 de 21 11/08/2008 07:32 a.m.

8. In drawing closer is there a sense of joy or of sadness and privation?

15 de 21 11/08/2008 07:32 a.m.

Israelites could not be expected to carry out regularly?

16 de 21 11/08/2008 07:32 a.m.

1. Are technicians and shapers of material things regarded as "inferior?"

17 de 21 11/08/2008 07:32 a.m.

18 de 21 11/08/2008 07:32 a.m.

10. What meaning(s) is (are) there to "karan or panav?"

19 de 21 11/08/2008 07:32 a.m.

"Az Yashir", The Song at the Sea of Reeds

20 de 21 11/08/2008 07:32 a.m.

The very depths of the sea responded to their Creator.

21 de 21 11/08/2008 07:32 a.m.

Perek Yomi - Leviticus

1 de 13 11/08/2008 07:29 a.m.

4. Who is dealt with first (verse 3) and why?

2 de 13 11/08/2008 07:29 a.m.

3 de 13 11/08/2008 07:29 a.m.