[Par-reg.w] Noach - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Thu Oct 23 02:26:50 EDT 2014
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THE TANACH STUDY CENTER
[http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem
Leibtag
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PARSHAT NOACH
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
SIGNIFICANT NAMES
1. To the best of your memory, why was Noach
named 'Noach'?
After you answer this question, see
5:28-29!
In your opinion, does this Biblical reason
for Noach's name
have anything to do with the Flood? If so,
explain why &
attempt to support your answer. If not,
explain why not.
Next, review Adam ha-rishon's punishment,
as described in
3:17-19. Can you relate this in any way to
the reason for
Noach's name as described in 5:29? [Relate
as well to 4:11-12.]
[If it's not Shabbos, a calculator will
now come in handy.]
Was Adam ha-rishon still alive when Noach
was born? If so,
how old was he? [Base you answer on the
genealogies recorded
in Breishit chapter 5!]
How old was Adam when Lemech (Noach's
father) was born?
[Was Adam still alive?]
Again, base your answer on 5:1-28.
Based on the above questions, can you
explain why Lemech may
have named his son 'Noach' (as explained in
5:29)?
2. In your opinion, why do you think that
Noach named one of
his children Shem? In your answer, relate to
4:26 (& 12:8)!
Relate this as well to Noach's blessing to
Shem in 9:26!
Relate this as well to the famous Midrash of
Chazal that Shem
established the first Yeshiva, together with
his great
grandson Ever!
3. Based on the relative life spans of
Shem's offspring (as
described in 11:10-25), can you explain why
specifically Ever
is identified as the 'second Rosh Yeshiva'?
Based on the genealogies in chapter 10,
were Shem and/or
Ever alive during the life of Avraham? Were
either alive
during the lifetimes of Yitzchak and Yaakov?
Then, note the special relationship between
Shem & Ever, as
implicit from 10:21, and from the focus
specifically on Ever's
offspring (even though he was Shem's great
grandson) in 10:21
thru 10:31. [Note as well how the average
'life-span' changes
after the life of Ever.]
Finally, note the names that Ever gives
to his two sons.
Do they suggest any 'prophetic' potential?
For an interesting discussion of this
topic, see Rashi on
10:25; Seforno on 10:21 & 10:25, and Radak on
10:25.
4. Can you suggest a reason for the Biblical
names of Noach's
two other children, Cham & Yefet? [Note Ibn
Ezra on 9:27.]
Relate to the countries into which their
children dispersed,
as described in 10:1-15.
As you review those names, attempt to
identify the various
continents to where this dispersion took
place.
Does this correspond to anything that you
are familiar with
from world history?
THE LAND OF 'CANAAN'
5. Review chapter 10, noting its primary
topic based on 10:1
and 10:32; and how it divides into three
'parshiot'. As you
study this chapter, attempt to identify the
primary topic of
each 'parshia'. Did the three 'parshiot'
relate to the three
'sub-topics' that you expected to find?
How do these parshiot correspond to Noach's
three sons?
Does there appear to be anything
'non-symmetric'? If so, can
you explain why?
Can you explain why an entire parshia is
dedicated to Canaan
and his children and the borders of their
land? Do we find
this type of detail in relation to any other
of Noach's
grandchildren?
In your answer, relate to Breishit 17:7-8
and the primary
theme of Sefer Breishit. Relate as well to
Shmot 6:2-4, and
to when and why Sefer Breishit was given to
Am Yisrael. [See
also first Rashi on Chumash.]
THE FIRST ZIONIST
6. Review 11:26-32. Note how the Torah
informs us that
Terach planned to 'make aliya' to Eretz
Canaan, even before
God commanded Avraham to do so in 12:1-3. Is
there any reason
given for this decision?
In your opinion, is it possible that the
reason for
Terach's original journey to Canaan was
because of God's
commandment to Avraham Avinu (as described in
12:1-3)?
See the commentaries of Seforno, Ibn Ezra,
and Radak (on
11:31); as they deal with this topic.
Does Terach ever reach Eretz Canaan? If
not, can you
explain why he did not? Later on (in Sefer
Breishit), do we
find that the other descendents of Terach,
such as Betuel &
Lavan, are still residing in Charan? Can you
explain why?
FAMILY TIES
7. Review 11:27-29. Based on these psukim,
determine who
were Haran's three children. Who took care
of each of them
after he died? Be sure that you can explain
how and why!
Based on these psukim, can you explain why
Chazal identify
Yiska as Sara? Relate as well to 12:13,
20:5, and 20:12.
See Rashi, Ibn Ezra and Radak (on 11:29)!
PART II - QUESTIONS FOR PREPARATION (for
weekly shiur)
IIa - Shiur #1: The primary theme of Sefer
Breishit
[In our introductory shiur for Sefer
Breishit, we
concluded with a set of questions showing a
methodology
for studying the theme of Sefer Breishit.
Be sure to
complete those questions before
continuing.]
1. If you have adequate time (and patience),
make a
(vertical) list of the primary topic of each
of the 'parshiot'
from the beginning of Sefer Breishit through
chapter 13.
While doing so, summarize each parshia in one
short phrase.
[Remember, only one line for each parshia.]
Then, review your list, and group the
parshiot together into
larger blocks that share a common topic. For
example, the
seven days of creation would group together,
as would the
lists of "toladot" that we find in chapters
five and ten.
Let's consider these titles (that you have
given for these
'groups of parshiot') as sub-topics. Then,
continue this
process once again by making a list of all of
your 'sub-topics
- to see if you can identify a more general
topic that would
group some of these sub topics together.
[You will notice
that you are actually building an outline for
Sefer Breishit.]
[Alternately, if you don't have time for
the above, then
simply attempt to make an outline of the
main topics in
Sefer Breishit, up until chapter 13.
Attempt to ascertain
the logic of progression of these topics.
2. In your study of chapter five, you should
have noticed a
certain 'template' that repeats itself in
almost every
individual 'parshia'. Try to create a blank
'template' that
would reflect the 'form' of each of these
'parshiot'.
In what way does the 'parshia' that begins
with 5:28-29
slightly deviate from this pattern? Can you
explain why? [See
Rashi & Chizkuni on 5:28 / see also Ibn
Ezra.]
How does the 'parshia' that begins with
5:32 deviate from
the pattern found in all the parshiot of
'toladot' that
preceded it?
In your opinion, do these psukim relate to
the previous unit
(i.e. the story of Gan Eden); or to the unit
that follows
(i.e. the story of the Flood, or to both (or
to neither)?
Can you explain why chapter six begins
where it does? Do
you agree with this chapter division, or is
the 'parshia'
division more 'accurate'?
3. In your outline of sub-topics, you surely
noticed that
lists of "toladot" appear several times in
the first 12
chapters.
[To verify this, note how 2:4, 5:1, 6:9,
10:1, 11:10, 11:27
are all psukim that introduce parshiot that
also begin with
a statement introducing "toladot".]
In your opinion, do these lists 'conclude'
the preceding
topics or do they 'introduce' the forthcoming
topics? [This
question may cause you to rethink (or redo)
your outline.]
Then, see 9:28-29, noting how these psukim
relate to 5:1-31
and the 'template' discussed in the above
question)! How does
this observation help you answer the above
question in regard
to the thematic connection between the
"toladot" and the
stories that follow them?
4. Attempt to identify one general topic that
summarizes the
entire story that follows each set of toladot
from chapter two
thru twelve. After constructing a list of
these topics, see
if these topics relate in any manner to how
God intervenes in
the history of mankind? Does these topics
relate as well to
what God 'expects' from mankind? If so,
explain.
In your answer, consider the progression of
topic that
develops from one major unit to the next.
Note as well how
the lists of "toladot" are usually followed
by stories that
relate divine retribution ['sechar
ve-onesh'].
Attempt to find thematic significance in
this pattern.
5. Note how the sub-topic that begins in
chapter 12 - which
follows the list of "toladot" in chapter 11 -
focuses on God's
choice of Avraham Avinu, and appears to quite
different than
all the previous sub-topics thus far in Sefer
Breishit.
How can this observation help provide us
with a thematic
explanation for why Avraham Avinu is chosen
by God (and for
what purpose)? Considering the primary topic
of Sefer
Breishit from chapter twelve until its
conclusion, can this
help you suggest an overall theme for the
entire Sefer?
6. Note that at the end of each major
section of your
outline, there is a story that relates in
some manner or other
to the word 'shem'. For example, see 4:26,
9:26, 11:4, and
12:8.
Explain what the word "shem" refers to in
each example.
In 4:26 and 12:8, explain the meaning of
the phrase 'likro
be-shem Hashem' in its context, [See Ramban
on 12:8, Rashi &
Seforno on 4:26.]
Based on 4:26 and this context, attempt to
explain why Noach
may have named one of his children Shem!
What was his hope
for this child? [Relate to 9:26, and see
Radak!]
7. Note that the word 'HuChaL' [or a similar
"shoresh"] is
used several times in Parshiot Noach and
Breishit:
4:26 - "az huchal likro be-shem Hashem"
6:1 - "vayehi ki hechel ha-adam larov al
pnei ha-adama..."
9:20 - "va-yachel Noach ish ha-adama..."
10:8 - "...Nimrod, hu hachel lihiyot gibbor
ba-aretz..."
11:6 - "... ve-zeh hachilam la'asot...."
In each of these cases, the simple meaning
of the word is to
'begin', yet each of the related stories all
relate to some
sort of 'downfall' of mankind. To verify
this statement,
review those psukim and their context.
Relate this to Chazal's interpretation of
'huchal' in 4:26.
See Rashi, Rasag, Ibn Ezra, and Sforno.
See also Rambam Sefer Mada, Hilchot Avoda
Zara 1:1.
=====
IIb for Shiur #2: Parshat Noach / The MABUL -
pre & post
A Divine Duality
1. In Breishit 6:5-8, God declares His
intention to destroy
all of mankind, and provides a reason for
this decision (note
also how these psukim form an independent
'parshia'). Then,
in 6:11-13 we find yet another declaration of
God's intent to
destroy the world, but phrased somewhat
differently.
Compare the reasons given for the planned
destruction in
these two parallel 'parshiot'. Are they the
same or
different? If they are the same, explain the
reason for the
repetition. If they are different, explain
the primary
differences between them.
Is there any apparent thematic need for
these two parallel
passages?
2. As you review these two 'parshiot' once
again, note the
different Names that the Torah uses to
describe God in each
respective 'parshia'. What is the
significance of this
'switch'?
Relate your answer to our discussion of the
two stories of
Creation presented in the first two chapters
of Sefer
Breishit?
3. Next, compare God's commandment to Noach
in 6:13-22, to
His commandment in 7:1-5. Again, what Name
does the Torah use
to describe God in the two passages? Again,
what is similar
and what is different? [Note the opening and
closing psukim
of each unit.]
4. Finally, notice God's instructions to
Noach after the
Mabul: i.e. compare 8:20-21 to 6:5-8, and
compare 9:9-17 to
6:11-19. Relate this to your answer to the
above questions.
A New Beginning
5. After the Mabul, (in 9:1-7) God presents
Noach with a set
of instructions that will now guide mankind's
behavior.
Review these psukim. Would you consider them
mitzvot? If so,
how many mitzvot do they include? If not,
how would you
define them?
6. Then, compare these psukim to God's
instructions to Man
after his creation (on the sixth day) in
1:28-31.
What is similar and what is different?
Would you consider
this a 'contrasting parallel'? If so,
explain how.
7. Based on the events of the mabul, can you
explain the
reason for this 'new' relationship between
man and God?
Would you say that man is now on a 'higher'
or 'lower'
level?
[Relate to the phrase 'yerek eisev' and
its context
in both 9:3 and 1:29-30!]
8. What other parallels can you find between
the story of
Creation as detailed in the first chapter of
Sefer Breishit
and the Torah's description of the events
that conclude the
Mabul in 8:1-9:29? Can you suggest a reason
for this
parallel?
===========
PART III - PARSHANUT
THE FIRST COVENANT 've-hakimoti et briti'
1. Carefully review 6:17-21 and attempt to
explain the flow
of topic in these psukim. In your opinion
what covenant does
the word 'brit' in 6:18 refer to? Up to this
point in
Chumash, have we ever encountered any sort of
a brit?
Did you understand this brit as a one-sided
promise by God,
or a two-sided 'deal' between man & God?
How does this affect your answer to the
above question?
Next, review 9:8-17 (and its context). Is
the brit described
in 9:8-17 (i.e. brit ha-keshet') the same
brit that God refers
to in 6:18?
Explain why yes, or why no - based on both
thematic and
textual considerations.
2. Now, see Rashi on 6:18.
How does Rashi understand this brit? Note
how his
commentary is based on 'simple pshat'! Be
sure that you
understand how (and why) his commentary is
based on 6:21.
How would Rashi answer question #1 above?
3. Next, see Ibn Ezra on 6:18.
According to Ibn Ezra, how do the parallel
[but different]
stories relating to the "meraglim" in
Bamidbar and Devarim
help explain this pasuk (i.e. 6:18) based on
what will be
explained later on in 9:8-17?
How does he explain specifically what this
brit is referring
to? Be sure that you can explain how his
commentary is based
on 6:17 and 6:19.
Finally, note that immediately afterward
Ibn Ezra makes
another statement ('ve-hakarov alai...'),
claiming that this
brit refers to brit ha-keshet. Does this
contradict his first
explanation, or complement it? Explain why
Ibn Ezra adds this
statement (based on 9:9-17.)
Towards the end of his peirush, Ibn Ezra
explains what the
word "brit| stems from. Relate this once
again to question #1
above. According to this interpretation,
what are the 'two
sides' of the brit with Noach?
3. Next, see Ramban on 6:18. Note that he
first he quotes Ibn
Ezra, then he offers two interpretations of
his own, one 'be-
derech ha-pshat' and the second 'al derech
ha-emet'. [Be sure
that you understand the differences between
them, and how they
relate to questions #1 & #2 above!
Note that what Ramban refers to as "pshat"
is based on 6:19.
Can you explain why he calls this pshat?
[Can you learn from
this what Ramban means when he says a certain
peirush is
pshat?]
Similarly, note how what Ramban refers to
as 'derech ha-
emet' is based on the Torah's use of the
concept of brit in
other parshiot, and its connection to the
overall theme of
Sefer Breishit. [Can this help you
understand what Ramban
means when he speaks of derech ha-emet?]
Pru-u-revu - Be Fruitful and Multiply
4. Review 9:1-7, noting how 9:1 relates to
9:7. Can you
explain why "pru u-revu" is repeated twice?
[Relate also to
1:22 & 1:28.]
See Rashi on 9:7. What does Rashi mean
when he relates to
the 'pshat' and the 'drash' of these two
psukim?
Next, see Ramban. What does Ramban mean
when he states
'pshuto ke-midrasho'. Does this agree with
Rashi, or
disagree?
How (and why) does Ramban relate to 1:22 &
1:28 in his
commentary? How does he explain the source
for the Midrash
that Rashi quotes, equating one who
intentionally refrains
from having children to a murderer. [Relate
to 1:6]
Finally, see Chizkuni; note that he offers
three
interpretations. Attempt to explain the
reason for each. [In
other words, what exegetic principle does
each interpretation
stem from?] Relate to:
a) the overall topic of Parshat Noach
b) the previous pasuk
c) the repetition from 9:1. [See also
Radak.]
DISPERSING & GATHERING
5. Note that the final pasuk in chapter ten
describes how the
grandchildren of Noach dispersed. Then, in
11:1-9, we find
that the nations had gathered together (see
11:1), and then
later, in the aftermath of the Tower of Babel
incident, God
caused them to disperse (see 11:7-9).
In your opinion, what was the actual order
of these events?
In other words, does 11:1-9 come to explain
how 10:32 came
about, or did the gathering of nations (as
described in 11:1)
take place after they had originally
dispersed (as described
in 10:32)?
See Ramban on 11:2! Note how he relates to
each
possibility. Note as well how the Ramban
explains the deeper
meaning of this entire incident in 11:2.
Read this Ramban
carefully, and relate his commentary to this
week's shiur!
THE BUILDERS' SIN
6. Review 11:1-4, noting how these psukim
explain what the
builders of the Tower of Babel did, even
though it is not
quite clear what they did wrong.
Based on the psukim alone, is there any
'hint' to what
they did that angered God?
In the classic commentaries, we find a
wide range of
opinions. First see Rashi (on 11:1) noting
how he finds fault
with their original intentions, as reflected
in the opening
pasuk.
In contrast, see Rashbam (on 11:4) where
he focuses on
the reason they themselves give for building
the city (in
11:4); and hence bases his interpretation on
the parallel
wording of their punishment (see 11:8 /"pen
nafotz" vs.
"va'yafetz Hashem otam"); and God's original
commandment to
man that he 'spread out' and fill the earth
(see 1:28).
[See similar interpretations in Ibn Ezra
and Chizkuni on
11:1 thru 11:4. Note as well how they are
slightly
different.]
Then, see Ramban on 11:1, noting how and
why he first
disagrees with Rashbam and Ibn Ezra. [Be
sure you understand
why he refers to them as "rodfei ha'pshat" -
and then explains
why their explanation can not be "pshat"!]
Afterward, Ramban
presents his own presentation, basing it on
the Torah's use of
the word "shem" in 11:4. Note as well how
Ramban's approach
follows the direction of the TSC shiur on
this topic (see this
week's shiur on Parshat Noach).
Finally, see Seforno on 11:4, noting how
he also focuses
on the phrase "'v'naaseh lanu shem" to find
their sin - and
how he relates this his commentary on 4:26!
be-hatzlacha,
menachem
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