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YOU ARE HERE: Study Programs >> Perek Yomi (A Chapter a Day) >> Questions to Guide You

Perek Yomi - Leviticus

Chapter 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?
How does this follow, logically, the conclusion of the Book of Shmot?
Is any specific intent required to bring a Korban (usually translated as "sacrifice" or "offering" but actually "a drawing closer")?
In verse 4 - for what will he be granted "atonement?"
In the description of the details which follow, is the Israelite expected to utter any T'fillah formula?
In verse 9, what is meant by "sweet savor?"
Do the Kohanim utter any T'fillah/formula?
In essence, do the Kohanim have any other than a supplementary role?

Chapter 2

How, basically (in its content), does the Minhah differ from the "burnt offering?"
Is there any specific purpose stated or bringing a Minhah?
In verse 1, does "nefesh" mean male or female, or only male?
Is the Minhah offered in only one mode or can it, too, vary as did the olah?
Does the assisting Kohen receive any portion of the Minhah?
In verse 11 there is a specific prohibition re: offering leavening of any kind or honey; why might that be?
But these prohibited substances can be brought as a "first offering" not to be placed on the altar. What is the "first offering?"
What is mandated as a "must" to accompany the offering (verse 13)?

Chapter 3

What is a "zevah shlamim?"
And, consistently, with what preceded; who slaughters and where (verse 2)?
What is the symbolism (meaning) of the Israelite placing a hand on the head of the offering?
Do the Kohanim have any portion allocated to them?
Does the procedure vary if the korban is from sheep rather than cattle?
Again, is any purpose, as such, ascribed to the Israelite for the offering; and is any liturgical refrain or ceremony noted?
Would the description in this (and prior) chapter(s) indicate a ken of physiology?
In verse 11 appears a new phrase, "fiery bread for Divinity" - what could this have meant?
Verse 17 summarizes a "perpetual regulation" not delimited to offerings; what is the two-fold instruction?

Chapter 4

Is the instruction in this chapter for a specific group or all Israelites (verse 2)?
Is the violation of a mitzvah mandate in this instance deliberate or accidental?
And, since "nefesh" is the term used (verse 2), would this regulation relate to a male only?
Who is dealt with first (verse 3) and why?
What is a "Kohen Hamashiah"? Does the title imply anything more than "who was anointed" and/or the Kohen Gadol - high priest?
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)
What is the "consequence" of this korban (verse 20)?
Does any one "say anything" - i.e. "we confess", "we are sorry", "this will exculpate us", etc.?
What is a "nasi" - and how other than "Kohen" or "zakeyn" (verse 22)?
In effect, is there any difference in the procedure for an inadvertent mitzvah violation for any of the three categories?
Verse 27 has the phrase "Am Haaretz." Is its meaning here "the Council of the People" - or other?

Chapter 5

What categories of transgression are noted in verses 1 - 4 and is inadvertence noted in any of these categories?
What is "new" in verse 5?
In verse 6 how does "ashamo" differ from what has preceded, i.e. "korbano?"
Why might the call for offering in this instance (verse 6) specify a female?
How do verses 7 and 11 reaffirm the persistent consideration for the economic means of the individual Israelite?
What (verse 10) is the "yield" of this korban?
How does the mitzvah violation in verse 15 et seq differ from that which preceded?
From verse 21 through verse 26 what type of "transgression" is described - individual or transitive - inter-personal?
In these instances, over and above bringing a korban, what is stipulated as essential to precede and validate the korban (verse 23)?

Chapter 6

In chapter 6, is the instruction to Moses for all Israelites or specifically for the Kohanim?
Is the fire on the altar to be perpetual (verse 5)?
How does the minhah described in verses 7 - 11 differ from the minhah described in the earlier chapters?
In verse 9, why matzot (not bread) and where are they to be eaten?
What is kodesh kadashim ("the unique of the unique" (verse 10)?
Who does not eat of this minhah (verse 11)?
When (verse 13) is "the day when he will be anointed" - and who (verse 15) is the Kohen anointing in his place?
How is the offering of hatat different from the offering previously described?

Chapter 7

And, is the asham described also different (verses 1 - 8)?
In verse 7 what provision is made for the Kohanim?
How does verse 13 depart from prior regulations regarding korbanot?
When (verses 16 - 21) is eating of the korban not acceptable and, indeed, transgressive in nature?
In verse 23 et seq, does the text deal with korbanot or food per se (see verse 25)?
As to the blood, is the prohibition universal or limited to korbanot (verses 26 - 27)?
What relationship is set forth in verses 28 - 38 re: offerings, the Israelite bringing, and the Kohen, not specified previously?
How durable are the regulations posited in this section (verse 34) and with what "authority?"
In verse 37 what is the meaning of the word "Torah" in this context?
In verse 38, what historical setting is described for the preceding regulations and what "authority" does this setting bring in its wake?

Chapter 8

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?
Who witnesses the installation (verse 4)?
Who vests the Kohanim with authority?
Is there any "magic" in the installation - any special formula uttered by the Kohanim, any material things changed, any physical change in those installed?
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?
Is this kedushah supernatural or does it bespeak a differentiated special earthbound activity?
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?
Why is the verb (verse 6) "va'yakrayv" rather than "va'yikah" and how does this relate to the Kirvah Center?
What is the purpose of the washing?
Is Mosheh garbed in a special way?
Is the "mateh" (staff) used in any way?
What might the Urim and Tumim be?
Throughout, while the installer is active, are those being installed active or passive?
What does the Hebrew phrase "va'yekadesh otam" mean?
In all of this activity, is Mosheh doing what he decides or is he an agent?
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

Is the entire group of Israelites involved in the closing aspects of the dedication or only some?
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"?
Is there a message here that acting in accordance with Divine instruction is (can be) reflected in a sign of acceptance (approval)?
Does the group appear to be fearful or, rather, impressed by the sign which it observes?
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?
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?
Does this, then, contradict the pagan notion that godlets are moored to a specific location?
Is the berakhah (blessing) given to one segment of Am Yisrael or all?
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?
What is the significance/meaning of the phrase "milifnei Adonai" (from before God)? (verse 24)
Does the reaction, avoiding fear, yet demonstrate awe and/or joy?
How does the ending of the dedication compare with the activity at the eygel hazahav (the "golden calf") experience?
Why is the phrase "kol ha'am" (all of the people) repeated - what is the emphasis?

Chapter 10

Does this narrative posit that children emulate their parents (viz Aharon and the "golden calf")?
Is it true that "all expectations are irrational" and that joy can turn to tragedy in a moment?
But, is it human activity which transforms joy to tragedy or is it God's "unpredictability?"
Is an individual's action veering from the norm necessarily creative or beneficial?
What is the fine line between adding to a devotional act and contradicting it?
Even if intentions are "the best", if not properly articulated, can these intentions be vitiated?
Or: are those who attempt to draw closer actually achieving the "highest rung", being "taken" by Divinity?
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)?
Is concern for the mourners represented here as a priority?
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)?
Does text provide any reason for the action by Nadav and Avihu?
What could the term "zarah" designate; does it have the same meaning as in "avodah zarah" (idol worship)?
Does Torah state that Nadav and Avihu knew that what they were doing was improper worship?
Does the Torah indicate in so many words that "God was angered?"
When (verse 24) "eysh milifney Adonai" (a flame from before God) was used before, was it then a sign of God's displeasure?
Why does Mosheh speak first to Aharon?
Does Mosheh say, in so many words, "Nadav and Avihu did a terrible thing and were punished?"
What could the phrase "bik'rovai ekadesh" ("from those who are closest to me I would become unique") mean? (verse 3)
What reason(s) is (are) there (could there be) for Aharon's total lack of response - shock? Other?
What can one learn from this narration asto the usual mourning customs at that time?
Why were the close relatives directed not to follow these (usual) customs?
Is there a time when mourning is to be postponed?

Chapter 11

In this chapter is kedushah (uniqueness) limited to the worship center or to its staff?
Or, is kedushah (uniqueness and its extensions) to be practiced by all Israelites?
Is kedushah sporadic, for particular moments only?
Or, are daily actions to be used as reminders to be unique and different?
Eating, a biological act, in this context is projected as related to kedushah in what mode - as a reminder?
Is the most effective technique to make people conscious of kedushah through "special activities" or through daily normal activity patterns (such as eating)?
Are the permitted and prohibited creatures determined by considerations of health or availability?
Is uniqueness (kedushah) a reflexive act requiring individual will and action (note the verb vehitkadishtem - and you shall make yourselves unique)? (verse 44)
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?
In this text, is kashrut a function of "uniqueness" or a provision for physical health or both?
What reason might there be that this section follows the dedication of the Center?
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?
Is reason given why certain categories are excluded and others included?
Is health mentioned at any point?
In essence, then, how does one make himself/herself "unique?"
Is any "reward" promised for following these regulations?
What reason is given, then, for observing the regulations?
Will observing the regulations, according to Torah result in greater strength of the individual?
And, again what does "vehitkadishtem" mean?
Does Torah indicate here what consequences will follow for one who does not follow these instructions?
Are there any regulations whatsoever in this section which are only for Mosheh or for the staff of the Kirvah Center?

Chapter 12

The opening passages deal with the mother of the child. Does verse 3 appear to be in place?
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?
When the mother brings an offering is it necessary that she be accompanied by the husband/father?
Is there any difference between the offering for a male and that for a female?
What provision is made (verse 8) for those who may be of very limited means?
Why would this particular section have been placed immediately following the regulations as to food consumption?

Chapter 13

In this chapter is a sickness characterized as "a punishment" (for any improper act) or rather as a natural phenomenon?
Does this chapter establish that kedushah legislation addresses all aspects of human experience, of which illness (in this case "leprosy") is a major element?
Is diagnosis assigned to the Kirvah Center personnel because their tasks involve familiarity with physiology at certain levels?
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?
During the diagnostic period and following (14 days) does the patient engage in any "magic activities" of any kind?
Then, is illness subject to cure in a natural or in a supernatural way?
Sickness, when established (in this instance "leprosy", verses 9 - 17), results in a religious act or in isolation (quarantine)?
Is one purpose of this process to protect the community from the infected?
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?
At any point is the infected person described as a "bad" or a "cursed" person?
Why would the infected person be brought to the Kohen rather than to the shofet (judge)?
Is the sick individual, at any point, expected to do anything of a "ritual nature" during his illness?
Is the cause (source) of the sickness mentioned?
Is there any hint whatsoever that "God made the individual sick?"
Why are the skin ailments dealt with as an example of how the ill are to be treated?
Is there any different treatment for either sex or for age groups?
Does the ill person pay for diagnosis?
And, if one wishes to address the question, how did other (pagan) ideologies deal with the physiologically ill and/or handicapped?

Chapter 14

Is the leper regarded as healed and/or "no longer transgressive?"
Is any explanation provided for the procedure in verses 4 - 7?
Following 7 days after the procedure outlined, the former leper shaves, etc. - what might the purpose be?
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?
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?
Verses 34 et seq refer to an "infected house"; is the role of the Kohen parallel to the procedure with an infected individual?
Why (verses 44 - 45) would the house be destroyed?
Is the procedure, if the house is no longer "infected" (verses 34 - 53), essentially other than that in the case of the "leper"?
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

Does the description of the one with a "running sore" (emission) note any action on his part which might have caused this condition?
Why does anyone touching the "zav" or that touched by the "zav" require washing?
If, after 7 days, the "zav" is free of emission, what is he to do?
If the emission is semen, is the procedure the same as for either the leper or the "zav" (verses 16 - 18)?
And, if not the same - why might it be different?
Is the regulation for a menstruating woman (verses 19 - 24) the same as for a man re: emission?
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?)
Would verse 31 add motivation to anyone afflicted by the conditions described over and above healing - and protection for the overall community?
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?
How does verse 31 indicate that these provisions (in chapters 14 and 15) involve the Divine?

Chapter 16

Although the kadosh life is a daily activity, are there some particularly highlight times in this living pattern?
And, where these "highlight times" are concerned, are they for the full community or for some?
In the description of this day, are all "usual pursuits" of business/work to be avoided?
Indeed, during the course of this day are even "normal feelings and needs" to be modified?
Is fasting considered a "punishment" or a withdrawal from usual bodily satisfactions?
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?
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?
What is the "center" of this day, physically?
Is this especially kadosh time related to a historical event (Sinai, leaving Egypt, crossing the Reed Sea)?
Is this particular day related to an agricultural cycle?
Is the day actually given a name?
Why would the frequency of this experience be but once yearly?
How does one translate "het"? Is it, according to the Hebrew, transgression or "sin?"
If halakhah is the path to be walked for kedushah, would "het" then be defined as straying and "teshuva" as returning?
How is each Israelite expected to conduct himself/herself on this day?
The day is called Shabbat Shabbaton - does this convey the idea of sadness?
Is it only the people who require "rekadoshing" - restoration to the "unique" category?
Is there any indication that, after this day , anyone will not be restored to the appropriate condition of uniqueness?

Chapter 17

Are all slaughtered animals in the category of requiring that they be an offering?
Why would the slaughter of those specified and not brought to the worship center be considered as "spilling blood?"
What is this regulation intended to achieve (verses 5 - 7)?
What practice must have obtained, re: offerings to "false gods," that this mandate was to end?
Is the regulation only for the wilderness experience (verse 7)?
How is this regulation expanded in verses 8 - 9?
Is the eating of blood prohibited to Israelites only - and what is the specified result if it is done?
What reason is given for not eating blood?
And, is this consistently applied even to non-cattle (verse 13 and14)?
To whom, then, does the "soul which is the blood" actually belong?
And how does the regulation apply to animals already found dead?

Chapter 18

Is it clear that Divinity "wants" the Israelites to be different?
Is any virtue ascribed to being like the former masters or imitating them or anyone else?
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?
The Jew is mandated to imitate neither the more powerful (Egypt) not the less powerful (Canaan) - why?
Does the "constitution" for the Israelites call for an imitation of other lifestyles in essential matters (not trivial)?
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?
But are there sexual moras which displease the Torah legislation?
Is sex private when it violates the norms set down for proper conduct?
Are "consenting partners" sufficient to establish a sexual act as acceptable?
Is the consequence of sexual conduct which is non-kadosh destructive only to the individuals participating or to the entire community?
What is "ervah"?
What is the kadosh view of incest?
What is the kadosh view of adultery?
What is the kadosh view of offering "zera" (either one's seminal fluid or a child) as a worship act?
What is the kadosh view of homosexuality?
Is any punishment listed for the acts which are ruled out?
Is a reason given why the Israelites should avoid certain sexual activities?
Is the word "modesty" mentioned in this portion of kadosh legislation; is it implied?
Does Torah "agree" that where sex is concerned, each individual "does his/her thing"?
Does Torah say sex is "bad" or "dirty?"
What sexual activities are not included in the listing?

Chapter 19

In the legislation which follows, does the text tell people how to "feel" or, rather, how to act?
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.)
In the kadosh lifestyle, is respect for parents (as personal progenitors) and as repositories of the tradition a central notion?
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?
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?"
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?"
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?
Why, in verse 11 are stealing surreptitiously and various types of lies joined? (gneyvat daat)
In dealing with economic justice, is there a parallel concern for the employee as well as for "profit?"
What is the attitude in this chapter towards the handicapped and what is their court of last resort?
In the legislation of this chapter, is sympathy or economic status permitted to warp justice?
Generally, in this legislation, would it be fair to say that in Jewishness "God is justice" (not law, nor love, but justice)?
Is inactivity in the face of another's vital need acceptable?
Does the kadosh lifestyle limit itself to avoiding harming another or does it extend to requiring initiative in helping a fellow man?
Is the sublimation of dissonance between people advocated or, rather, should there be forthright confrontation?
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?)
Are unnatural blendings in nature acceptable? Is a reason given for "non-mingling?" What reason(s) might one assume?
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?
Is magic of any kind acceptable? (verse 26), and does Torah consider magical activities harmless?
Generally, are those activities which are subject to human (individual) determination and largely not enforceable a part of the pattern of living the Brit?
Is anyone exempt from the instruction in this section?
What is the difference between "law" and "justice" (tzedek)?
Generally, is economic life subject to the kadosh code?
What is the central idea of adjudicating disputes; love? law? justice? (Are they discrete categories; which is paramount?)
Should a Jew stand by idly when his "reya" is in danger?
What type(s) of gossip (are) described in text?
Why is the phrase linked to "lo taamod al dam reyekha"? (verse 16)
Does self-hate mean that one who is kadosh can act hatefully towards another? (verse 18)
What are the consequences for violating one or another of the regulations set down in this chapter?
Who (or what) will deal with the violators?
Is any reward promised for proper performance of this "tzedek pattern?"

Chapter 20

What alternate meanings are (might there be) for "his seed" (verse 1) - semen or an actual child?
Does the Molekh legislation obtain for Israelites only (verse 2)?
How is Molekh regarded vis-à-vis Divinity (verse 3)?
What is the punishment for Molekh worship if the "Am Haaretz" disregard the act?
Who/what are the "Am Haaretz" (disregard contemporary meaning of the term)?
What is the attitude towards "false soothsayers" (verse 6)?
In sum (verse 7), how does the preceding legislation relate to the imperative "make yourself unique?"
Why would the legislation which follows (verses 9 - 21) be related to idol worship - or is the sequence happenstancial?
How does verse 9 relate to the "Ten Statements?"
Are any of the sexual prohibitions which follow (verses 10 et seq) related to sexual conduct between a man and his wife?
What reason might there be for the especially severe punishment set forth in verse 14?
Why might the punishment for the acts described in verses 17 - 19 be of less severity?
Is any punishment by the community set forth in verse 20 - and what is the result of these prohibited acts?
What is the purport of verse 22 as to the earth "vomiting forth?"
Verse 23 describes prohibited sexual conduct as characteristic of ____________?
How do verses 24 - 26 document that to be "kadosh" is to be "other" and "different?"
How do verses 27 and verse 6 in this chapter relate to one another - and why the repetition?

Chapter 21

Why were the Kohanim be prohibited to approach or have contact with the dead save for very close relatives?
But, can there be mourning although there is no contact (verse 5)?
What does verse 5 convey as to "normative" mourning practices at that time?
Moreover, what additional restrictions are set forth for the Kohen (verse 7) and what reason is given?
Why is the punishment for a Kohen's daughter who is guilty of "z'nut" (prostitution? promiscuity?) as severe as it is?
As to the "Kohen Gadol" - are there yet additional mandates re: mourning practices and marital relations?
What categories of Kohanim are excluded from bringing offerings to the altar (verses 17 - 21)?
However, are these categories "de-Kohanized" or do they remain Kohanim for all other matters (verses 22 - 23)?

Chapter 22

What conditions render a Kohen "unclean?"
Is there a mode of ending this "unclean" condition (verses 6 - 7)?
Why is there repetition here of certain food prohibitions which are legislated for all Israelites (verse 8)?
Who are excluded from eating of the offerings brought by a Kohen (verses 10 - 13)?
In the section descriptive of offerings, what is excluded as non-acceptable (verses 20 - 25)?
Is there a non-physiological exclusion as well (verse 25)?
What might the reason be for the legislation of verses 27 - 28 - and has "day 8" a "special import?"
How do verses 31 - 33 provide a "reason" for the preceding legislation?

Chapter 23

Is living kadosh daily highlighted by special occasions?
Of the special occasion, which one is ranked first and what is its frequency?
Does the description of Shabbat imply that you work to live rather than that you live to work?
Does the text say that you must work six days; or does it say that you must not work one day?
Do any of the special occasions represent a time of pleading for fecundity or are the "Moadim" commemorative rather than beseeching?
Are the Moadim to be positioned in random fashion or in a specific mode?
Do the Moadim have a dual focus - that is, what is incumbent on the individual and is to be done in the religious center?
Is any of the Moadim sad (as distinguished from serious)?
Why does the list of the special occasions begin with Shabbat?
What is a "mikra kodesh?"
Could there have been a "mikra" which is not "kodesh?"
Is "melakhah" (work) defined?
Is this the first time that "Shabbat Shabbaton" is mentioned? If not, is there a difference between this reference and (an) other reference(s)?
When is "hodesh harishon?"
Are Pesah and Hag HaMatzot the same moed?
What moed is described in verses 9 - 14?
What moed is described in verses 15 - 21?
Why would verse 22 be included? Does it deal with a moed?
What is the "zikhron teruah?"
Is the moed described in verses 26 - 32 something new?
Among the korbanot, does any moed here listed include a "transgression korban"?
Is there any exception to the rule that work is to be avoided on a moed?
What reason(s) is (are) given to celebrate Sukkot?
Does any moed ask the Israelite to be sad?
Does any moed suggest that the Israelite should be "samey'ah"?
Do all of the Israelites observe the moadim in the same fashion?
Who is told about the moadim calendar - all of B'nai Yisrael or some special group?
Are the moadim for the wilderness experience only or for all time?

Chapter 24

What is the "neyr tamid?"
Based upon verse 3, does it burn 24 hours a day or does it burn from evening to morning?
And, according to verse 4, where is this "eternal light" to be?
What is the function of the "hallot" which are described in verses 5 and 6?
And, when are they to be placed?
Who actually consumes these hallot?
Who are the combatants described in verse 10 in terms of their ancestry?
The curse mentioned in verse 11 is a curse of whom or what?
Why would the name of the mother and the tribe be set forth?
Was there immediate appreciation of what should be done with the individual who had the curse?
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?
What is the difference, according to verses 15 and 16 between one who curses a "godlet" and one who curses "Divinity?"
How does verse 17 relate to the preceding passage - and is there any qualification as to the nature of the killing in this sentence?
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?
Why, in verse 21, would there be a repetition of that which is set forth in verse 17 and 18?
Is there any distinction in capital punishment between the Israelite and the stranger?
According to verse 23, what became of the one who cursed - and was there any question as to the legislation set forth?

Chapter 25

Does sensible social communal planning deal with future needs - before they arise?
Is the source of material things (the earth) to be treated with consideration; isit granted a Shabbat?
Is nature's annual cycle supplementally a kadosh cycle, that is, to be observed by man?
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?
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?
Is landlessness for anyone as a continual state acceptable?
If "deror" is a redistributive mechanism with an economic focus, would "proclaim liberty" be based on equitable property distribution at regularized intervals?
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?
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?
Why discuss regulations of this kind in the wilderness?
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.)
In verse 4 whose Shabbat is it?
Is any reason give, specifically, why there should be a seven-year sabbatical cycle?
What new factor is introduced in year 49/50?
Has there been prior direction as to how land was going to be distributed?
What are "deror" and "yoveyl"?
Who is included in the yoveyl arrangements; who is excluded?
Is "yoveyl" for the land or for the people?
What is meant by "returning to the ahuzah?"
What is meant by "social legislation?"
Does "religion", as the Brit understands it, deal with economics, property distribution, etc.
Who is given the responsibility to see to it that this arrangement (the Sabbath years and yovel/dror) is carried out?

Chapter 26

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?
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?
But, if the Brit is fulfilled, will it bring good things?
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)?
Do the "good things" promised include ruling over other peoples, supernatural or unnatural benefits, expectation of benefits in any "other world?"
Would the Brit giver, then, be identified primarily as the freedom giver (verse 13)?
Is there any specification of the percentages of Israelites who must fulfill the Brit "to bring the good things" or is this left "open?"
In the various descriptions of Divinity, are the anthropomorphisms (verse 17 for example) to be understood in poetic mode?
Is the Divine described as "capricious" or is there a firm predictability factor, "publicly announced?"
If the Brit is violated, that is, not adhering to the mitzvah pattern (verse 14) is this violation volitional?
Negative consequences follow which are the opposite of the good things - and, again, are these "consequences" natural or otherwise?
In the last analysis, do these negative consequences of Brit violation specify perpetual punishment, destruction, or punishment in another world?
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?
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?
In the last analysis, will the Kadosh Barukh Hu ever forget and/or destroy the Brit people according to this statement?

Chapter 27

This chapter deals with fulfilling vows. How would it relate to the immediately preceding text of Chapter 26?
Is any indication provided as to how "one is to evaluate" the worth of an item brought to fulfil a vow?
Is any exchange permitted for a creature which has been designated as an offering (verses 10 - 11)?
Should one "pledge his residence", is there any mode of redeeming it (verses 14 - 15)?
Are there regulations for the pledging of a field and any special regulations regarding a pledge which is made after the jubilee year?
What is the definition of the word "heyrem" as used in verses 28 and 29?
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?