[Par-reg] Parshat Breishit - Questions for self study - II

Tue Oct 2 14:17:49 EDT 2007

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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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           for PARSHAT BREISHIT

PART I - QUESTIONS FOR THE 'SHABBOS TABLE'

WHAT'S IN A NAME?

1.  As you study Parshat Breishit, you'll probably notice

several instances when NAMES are given, either by God or by

man.  As your review the first two chapters, make note of each

instance when a name is given; then see if you can discern a

pattern.

     For example, see Breishit 1:5, 1:8, 1:10, AND 5:1-2,

noting the names that God Himself gives to His various

Creations.  Note especially on which days (and stages) of

creation these names are given (and on what days God does not

give names).

     Is there a pattern?

     In what manner to those creations (to which God gave

names) relate to our daily life, and man's relationship with

God?

2. Next, review chapter two, noting what (or who) God gives

names to.  Then review 2:18-25, noting that man also gives

names to certain items of Creation.

  What is the meaning of these names that man gives, and (in

your opinion) how does this relate to man's relationship with

those creations.

3. In our daily lives, we use names when addressing others.

Explain the underlying reason why people give significance to

names, and why they are more meaningful than calling someone

by simply an identification number (or just 'hey you').

     How (and why) does a 'name' often relate to the nature of

a relationship between individuals? For example, can you

explain why we often find that people who share a more intense

relationship (of either love or hate) often use 'special'

names?

     How could this phenomenon relate to the above questions,

i.e. in regard to the names that both God and man give in the

story of Creation?

4. Note the names given to Adam's children in 4:1-2.  Can you

cite other examples in Chumash where we find not only a name

being given to a child, but also a reason for that name?  Can

you explain why this is so common?

CALLING IN GOD'S NAME!

5. Now, carefully read last two psukim of chapter four (4:25-

26). Who is naming these children, and what is the meaning of

each name?

     Then, pay careful attention to the final phrase - "uz

huchal l'kro b'shem Hashem".  Attempt to explain what this

phrase means, especially what it means to 'call out in God's

Name'.

     In this pasuk, did you understand that man is giving (or

not giving) a name to God?  Based the above questions, explain

why this may be significant. [The various commentaries on this

pasuk are discussed in the Parshanut section below.]

6. With 4:26 in mind, note the name of Noach's 'most

important' son (see 5:32, i.e. the one who receives the best

blessing in Breishit 9:25-27).  Attempt to explain the

significance of "Shem"'s name, and why Noach may have chosen

this name for his son.

     Based on 4:26, what do you think was Noach's hope for the

future of this son?  Did anyone 'special' ever emerge from

SHEM's descendants (note Breishit 11:10-26!)?

7. Finally, note in 12:5-8 how Avraham 'calls out in God's

Name' immediately upon his arrival in Eretz Canaan, i.e. after

he builds a MIZBAYACH in Bet-el.  Note also 13:1-4!

     Can you explain why this may (or must) be significant?

          [Be sure to see Ramban on 12:8!]

8. Based on these questions, what in your opinion is the

connection between God giving a name, and man giving a name?

Can you identify an ultimate goal in this process?

     Relate to Tzefania 3:8-9!

    [The TSC shiurim on Parshiot Noach & Lech Lcha will

    relate to the topic alluded to in these questions.]

THE GENEOLOGIES OF CAIN vs. ENOSH

9.  Review 4:17-19, noting the names of the seven generations

that follow Cain (i.e. from Chanoch thru Lemech/ father of

Tuval Kayin).  Then compare these names to the seven

generations from Enosh found in chapter 5 (i.e. from Keynan

until Lemech / father of Noach)!

     Can find a parallel for each name?  Note how some names

are almost identical, while others are slightly different!  In

your opinion, is there any significance behind these

parallels?

     See Rashi on 4:22 where he explains the significance of

Tuval Cain's name!  Relate this to the above parallel.

10. Next, note how Enosh is mentioned at the conclusion of

chapter four, including the very intriguing mention that in

his lifetime, man began [to profane?] calling in [to] the Name

of God

(see 4:25-26, noting the wide range of interpretations of this

pasuk).  Relate this pasuk (and its ambiguity) to the above

parallel of names between the genealogies of Enosh & Cain, as

well as to the questions above!

11.  Next, review 4:19-22, noting not only the sons of Lemech

and their 'professions', but also the name of his daughter

'Naama'!

  Is there any explicit reason for the mention of Naama's

name?  Based on the 'professions' of her brothers, would you

expect for there to be something special about her as well?

  Note Rashi on 4:22, where he quotes Chazal's interpretation

that Naama was the wife of Noach!   Based on the parallel list

of names noted in the question above, what do you think led

Chazal to that conclusion?

     In what manner does Naama's marriage to Noach reflect the

continuity of 'professional society' after the Flood.  [Note

who were the 'uncles' of Shem, Cham & Yefet!]

12.  Finally, review 4:23-24, where it seems as though Lemech

had 'accidentally' killed someone (or possibly two people).

Can you suggest any logical reason for the Torah's mention of

this conversation between Lemech and his wives?

  How does it relate to the early details in chapter four?

  Then, if you have ample time, see the commentaries of Rashi,

Ibn Ezra, and Ramban on these two psukim; noting how each

commentator offers a totally different interpretation!  Note

however, how each commentary relates back to Cain (the opening

topic of this chapter); and how both Ibn Ezra and Ramban

relate to the fact that seven generations have passed!

  Attempt to relate the opinions of these commentators to the

topics discussed in the above questions, and to the purpose

(or underlying theme) of Sefer Breishit as a book of "nevuah".

YESHAYAHU'S 'COMMENTARY' ON SEFER BREISHIT!

13.  Review Yeshayahu 42:5-6; which just so happens to be the

first two psukim of the Haftara for Parshat Breishit - noting

the rather obvious parallel to Breishit 2:7.

     Attempt to explain how Yeshayahu may be relating to an

overall theme in Sefer Breishit - in regard to purpose of the

Creation of man, and to the purpose of God's choice of Am

Yisrael to become His nation.

  As you study this Haftara, note how it relates to the

recognition of God's Name by the nations of the world (as do

many other chapters in Yeshayahu, see the famous psukim in 2:1-

6).

  Likewise, as you continue your study Sefer Breishit, and

attempt to better understand its theme - keep these questions

in mind.

PART II - QUESTIONS FOR PREPARATION (for weekly shiur)

  [The TSC shiur on Parshat Breishit will discuss the meaning

  of the 'double presentation' by Chumash of the story of

  Creation. The following questions will help guide your

  preparation.]

PEREK ALEPH [Chapter One of Sefer Breishit.]

1. Quickly scan from 1:1 to 2:3 noting how (and why) these

psukim form a distinct unit.  How would you title this entire

unit?

     Clearly, this unit divides into seven individual

"parshiot", corresponding to each day of Creation.  Carefully

study its first six 'parshiot', noting how there are certain

key phrases that are repeated on each day (e.g. "va'yomer

Elokim...", va'yar Elokim...", "va'yhi erev...", etc.).

  As you study this pattern, pay attention to the topics that

follow each of these phrases; and attempt to identify a basic

'form' that repeats itself in each day of Creation?

  Up until what point does this pattern continue? Can you

explain why?

  If you are able to discern a pattern, attempt to explain its

significance.

2. Relating to this pattern (created by these repeated

phrases), determine what phrase introduces each day. Then, by

relating to this phrase, determine what was the primary

Creation of each day.  [It will be helpful to keep a list.]

     Based on this opening phrase, are there certain days that

contain two 'acts of Creation'? If so what are these days, and

how are they thematically related?

     Review your list of the primary creation(s) of each day,

and then try to subdivide these six days of Creation into two

sub-units: i.e. contrasting the first three days and the

second three days.  [In other words, compare day #1 to day #4,

day #2 to day #5, and day #3 to day #6.)

     If you notice a pattern, attempt to explain its meaning!

3. Review chapter one once again, this time noting each time

the verb "bara" (to create) is used in its active form. To the

best of your recollection, is this verb ever used again in

Chumash (after chapter one). If so, where?

  [If you give up, see Bamdibar 16:30. Note as well that

  whenever this verb is used in Chumash, it describes an act

  of God, but never an act of man.]

     Based on the Torah's use of the word "yatzar" (in 2:7 and

2:19), in what manner is the verb "bara" different than the

verb "yatzar"?  In your answer, relate to creation from

'nothing' vs. creation from 'something'.

  [Relate this as well to the definition work (according to

  Halacha) that is forbidden on Shabbat!]

4.  As you should have noticed, the Hebrew verb "bara" is used

in the opening pasuk of  Breishit (1:1), at the beginning of

the fifth day, and when man is created on the sixth day.

     Can you discern a pattern that may be significant?

     Is there anything 'evolutionary' in this pattern?

     [See also Ramban on 1:26 (towards the middle).]

5.  According to what transpires on the seventh day, the

'process of creation' (that took seven days) is now complete.

Explain what is now 'complete', compared to what existed (or

didn't exist) beforehand.

  In your opinion, does this 'complete' universe now remain

'static', or does there remains something 'dynamic' about it?

  If so, what can 'change' and what cannot?

     For example, we find common characteristic that all

living things created on the third, fifth and sixth days, are

able to re-produce (even though the individuals die).  [See

1:11-12,21-22, and 1:25-28.]

     How does this relate to a 'completed' universe?

  Relate what has been created during these seven days to what

we refer now of days to as 'nature'.  [Would be correct to

conclude the creation of 'nature' completed during these seven

days?]

6.  In your opinion, is [what we call] 'nature' a phenomenon

that man can discern on his own?  Is there any way for a

person to figure out on his own that the creation of nature

was the act of one God?

  How would this relate to what the Torah informs us in Perek

Aleph of Sefer Breishit?

  Is it clear to man where nature comes from, or who controls

it?  Would it be logical to arrive at other conclusions in

regard to the underlying reasons for the various phenomena

that we call nature?

  Relate your answer to what may be the 'prophetic purpose' of

the first chapter of Sefer Breishit?

7. Note how the Torah use the name ELOKIM to refer to God

throughout this entire unit.  What is the meaning of the word

"elo-him" in Hebrew? What does the Hebrew word "el" imply, and

why is it used in the plural form to describe God?

     Can this word refer to anything (or anyone) else in

Chumash?

     See Ramban's explanation of this Name in 1:3!  Relate

this to the above questions. [See also Sefer Kuzari - fourth

ma'amar!]

PEREK BET

      [The second & third chapters of Parshat Breishit]

1. Note that 2:4 begins a new "parshia" that continues almost

all the way until the end of chapter 3. What can we infer from

this in regard to the thematic connection between the details

in chapters two three?

2.   Review the 'story of creatoin' as detailed in chapter

two, while carefully following the sequence of these events

(and their purpose). In your opinion, do these details

complement or contradict the details of the story of Creation

as detailed in chapter one?   According to either answer, can

you explain why these details were not included in chapter

one?

     In its context, would you say that 2:4 forms an

introduction to what follows in chapter two, or a summary of

what has transpired in chapter one? Why would (or should) this

affect how you understand the connection between these two

units?

3. Review 2:5, noting its statement that nothing could grow

without man to work the field.  Technically speaking, is this

statement correct? See Rashi on this pasuk. How does Rashi

relate to this question?

     How is the description of the creation of man, as

described in 2:7-25 different from his creation as described

in 1:26-29.

     In your answer, relate to the difference between a

commandment (see 2:16) and a blessing (see 1:28).

4. Many modern commentators have suggested that there are TWO

INDEPENDENT stories of Creation:

  I. 1:1->2:3 / The story of Creation in seven days [better

  known as PEREK ALEPH]

  II. 2:4-> 3:24 / The story of Gan Eden [better known as

  PEREK BET]

  Attempt to either support or refute this suggestion, based

on a literary and textual analysis of those chapters. In your

answer, relate to:

     a. God's Name in each account

     b. The progression and order of events

     c. How and when Chava was created

     d. The purpose (implied by the text) of man's creation

     e. Man's relationship with his surroundings, and with God

     f. The overall flow and structure of each story

5. If you did notice two accounts of the story of creation, in

your opinion which of these two accounts more closely reflects

man's physical existence and which account would you say

reflects his more 'spiritual' side?

PART III - PARSHANUT

1. "LIKRO B'SHEM HASHEM"

  Carefully review 4:25-26, and attempt to translate each word

of 4:26.

     In your opinion, did the word "huchal" mean: to begin

(like "hatchala") or to defile (like "chilul")?

  How would these two possible translations affect your

understanding of this pasuk?

  See how the commentaries of Rashi, Rasag, Ibn Ezra, &

Seforno relate to this question.

2.  In regard to the actual 'message' of this pasuk, do these

commentators agree or disagree?  See Rambam Hilchot Avoda Zara

1:1. How does Rambam understand this pasuk?

     In your answer, relate to the fact that this pasuk ends

the literary unit (which uses shem Havaya) which began in 2:4!

3. How does this pasuk relate to the story of:

          the Mabul (Note 6:1)?

          Migdal Bavel (Note 11:4)?

          Avraham Avinu? (Note 12:8, 13:4)?

 THE 'FIRST RASHI'

1. The famous first Rashi on Chumash quotes the Midrash of

Rabbi Yitzchak, which explains why the Torah begins with

Breishit.

     a) In your opinion, does this Midrash explain why Chumash

begins with the STORY OF CREATION, or why it begins with SEFER

BREISHIT?

     b) See Ramban's question on this Rashi.  Did you not ask

yourself the same question?  Which approach appears to be most

logical?

     c) Note that the first pasuk that the Midrash quotes is

from Tehillim chapter 111.  Read this entire perek, making

special note of its final pasuk.  What is the perek talking

about?  What does it have to do with "Breishit"?  In your

opinion, does the gist of this perek agree with the Ramban's

question on Rashi?

     d)  Note the phrase in the Midrash "v'natna l'asher

yashar b'ainav...". According to this Rashi, who is giving

what land to whom? Now, look at the source of this phrase in

Yirmiyahu 27:5 (See also its context in 27:1-8!)  According to

the pasuk in Yirmiyahu, who is giving what land to whom?!!!

     According to Yirmiyahu, why is this about to take place

(see Yirmiyahu 25:1-11 for a more complete explanation)?  What

does this have to do with why the Torah was given, and to whom

it was given?

     e) In your opinion, do you think that the Midrash assumes

that the reader is familiar with these two sources in Tehillim

& Yirmiyahu? [Back then (in Rabbi Yitzchak's time), did most

people know Tehillim and Nviim?]  If so, what point do you

think the Midrash intended on making?  Does this help answer

Ramban's question on Rashi?

               b'hatzlacha,

               menachem

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