[Par-reg] Vayera - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Sun Nov 9 15:33:17 EST 2008
********************************************************
*****
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
********************************************************
*****
PARSHAT VA'YERA
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
AVIMELECH & AVRAHAM
1. In Parshat Va'yera , we find two encounters between
Avimelech and Avraham Avinu (one in chapter 20, and the
other in 21:22-34). As you review these two stories,
attempt to identify their primary topics, while noting
how they are similar, and how they differ.
Be sure to note the reason for Avraham's 'criticism'
of Avimelech in each story. Attempt to relate these
rebukes to the underlying purpose for WHY Avraham Avinu
was chosen to become the forefather of God's special
nation?
2. What is the meaning of the name "Avimelech" in
Hebrew? In your opinion, do you think that was his name
from birth, or could one suggest that the Torah calls
his by that name as it representative of Avraham's
relationship with other nations. Similarly, attempt to
explain why the Torah finds it necessary to record as
well that Avimelech was accompanied by his 'commander in
chief' - Phichol - in each of these encounters.
Based on 21:22-23, what do you think causes
Avimelech to initiate a covenant with Avraham Avinu?
Based on 21:24-30, why does Avraham agree?
In your opinion, how could these encounters reflect
future relationships that may develop between Am Yisrael
and other nations?
3. Review once again the final psukim of this unit (i.e.
21:30-33). Note how this includes not only a covenant,
but also tells how Avraham plants an "eshel" in Beer
Sheva and 'calls out in God's Name'. Can you explain
the connection between this 'calling out' and the
covenant?
Note the various translations of "eshel" as
suggested by the commentators. Can you explain what
leads them to their conclusions?
Relate your answer to the obvious parallel
between these psukim and Breishit 12:8 and 13:4. [Relate
once again to the Ramban on 12:8!]
YIRAT ELOKIM & the AKEYDA
[The following questions are for discussion.]
1. In your opinion, can man determine on his own (i.e.
without Torah) what is right and what is wrong? [This
concept is often referred to as 'natural morality'.]
For example, does man understand instinctively
that it is wrong to kill and steal, or must this be
taught?
In your answer, relate to why God punished "dor
ha'Mabul" (the generation of the Flood). Did they know
what they were doing was wrong? Were they aware that
they acted in an evil way? If so, how did were they
supposed to know that their actions was wrong?
Would you say that there are certain actions (of
social behavior) that 'everyone' would agree are wrong?
2. Review the last five of the Ten Commandments (see
Shmot chapter 20). Had these commandments not been given
at Har Sinai, would Am Yisrael have thought that they
would have been permitted? If not, why are they
included in the Ten Commandments? [Answer this question
in relation to the first five commandments as well!]
See Rashbam on Breishit 26:5, noting his explanation
of "chukotei v'torortei". Be sure that you understand
what he means by "mitzvot ha'nikarot" - and why there
were kept during the time of the Avot, and what happened
concerning them at Har Sinai.
3. After the Flood, we find several 'guidelines' that
God commands Noach (see 9:1-7). How would you categorize
these mitzvot? In other words, to they relate to man's
relationship with his fellow man or with God (or both)?
In your opinion, should Noach have been able to
understand these commandments on his own (i.e. even
without God's specific instructions)?
4. Review the contrast between God's statements re:
mankind both before and after the Flood, i.e. compare
6:5 with 8:21! Can you find any connection between
these statements and the "mitzvot" that God instructs
Noach after the Mabul in 9:1-7? In your opinion, in
addition to these mitzvot, does God have any other
expectations from mankind?
Would you say that these mitzvot are God's
primary 'expectation' from mankind, or do they serve
simply as a 'vehicle' to help mankind achieve a
different goal?
[Relate to 11:1-9 and our shiur on Parshat Noach
re:Migdal Bavel!]
[With this background, our discussion moves now to
Parshat Va'yera:]
5. Note how Avraham explains to Avimelech why he 'lied'
regarding Sarah: "for there is no YIRAT ELOKIM [fear of
God] in this place, and they would kill me [in order] to
take my wife" (see 20:9-11).
In your opinion, what does Avraham refer to when
he mentions "YIRAT ELOKIM"? Does Avraham expect that
Avimelech believes in God. Did God ever appear to
Avimelech or his people beforehand and tell them what is
right and what is wrong?
Furthermore, why is God's Name here Elokim and
not shem Havayah?
6. The phrase "YIRAT ELOKIM" appears several other times
in Chumash. Examine its meaning in the following
sources, noting what type of behavior it relates to, and
whether it relates to 'the fear of God' by jews or by
non-jews.
Breishit 42:18 - re: Yosef, pretending to be an
Egyptian.
Shmot 1:21 - re: the midwives killing the male
babies
Shmot 18:21 - re: Yitro's advice re: the appt.
of judges
Devarim 25:18 - re: the sin of the Amalek.
What type of general behavior do all of these sources
relate to?
Based on these examples, what type of behavior
would you say that "yirat Elokim" refers to in Breishit
20:9-11?
7. With this in mind, review the story of the AKEYDA
(chapter 22), noting which Name of God the Torah uses
(i.e. "shem Elokim" or "shem Havaya") when it describes
God's various commandments to Avraham Avinu.
Can you find a pattern?
Could one say that the AKEYDA presents Avraham
with a conflict between 'natural morality' and 'divine
command'? If so, explain why.
In your opinion, what should Avraham do?
In your opinion, is it possible that God would
command something that is not morally just?
How would this relate to the concept of "yirat
elokim" discussed above?
8. Carefully review Breishit 22:12 (note how this pasuk
is the climax of the story). How did you translate the
word "ki" in this pasuk, as 'that' or 'because' or 'even
though'? [As you are aware, the word "ki" can carry
several different meanings in the Bible.]
What is the meaning of "yirat Elokim" in this
pasuk! Again, how would this relate to the concept of
"yirat elokim" discussed above?
9. Note that at the end of the AKEYDA, God makes yet
another promise to Avraham Avinu concerning the future
of his offspring (see 22:15 19).
To which earlier promise (or promises) or
Avraham Avinu is this promise most similar?
Is this promise only a repeat, or is something
new added? If so, what is that new addition, and how
does it relate to the Akeyda? (Relate this to "brit
bein ha'btarim".)
[See Ramban and Radak on 22:16.]
TOLDOT TERACH
1. Parshat Va'yera informs us not only of the birth of
Yitzchak, but also of the birth of several other of
TERACH's grandchildren and great grandchildren (see
19:30 38, 22:20 24.)
Why do you think these stories are an integral part
of Sefer Breishit? [Relate to 11:26 32, the fact that
we find a header "ayleh toldot Terach", and that later
on in Sefer Breishit we never find "ayleh toldot
Avraham". Relate also to our shiur on Parshat Noach.]
2. Which of Terach's descendants later 'weave' their
way back into the family of Avraham Avinu? [Be sure that
you can name descendants from both Haran's family as
well as Nachor's. Is it usually a male or female who
returns back to the family? Attempt to explain why this
may be significant.
3. Review 22:20 24, noting how many wives (and/or
concubines) that Nachor marries, and how many children
he has from each! To which of the Avot are these
'statistics' similar to?
Does anyone else in Sefer Breishit have twelve
children?
[Relate to 17:20 and 35:23-26.]
PART II QUESTIONS FOR PREPARATION (for weekly shiur)
1. Review chapters 18 and 19, noting that even though
they appear to be two separate stories, the Torah
includes both of them in the same "parshia". [As we
explained earlier, "parshiot" are 'paragraph' type
divisions & are part of the Sefer Torah.]
In your opinion, why does the Torah combine
these stories into one "parshia", even though they
appear to discuss different topics? Can you identify a
thematic connection between them?
In your answer, relate to 18:17-21, noting
especially to 18:19, noting how these psukim serve as a
transition between two stories.
2. Study 18:17-19 carefully, and attempt to explain why
these psukim are recorded at this point.
Note the obvious parallel between 18:18 and the
Torah's description of God's original choice of Avraham
in 12:1-3. Attempt to explain the thematic significance
of this parallel, and how 18:18-19 can help us
understand why God had originally chosen Avraham Avinu
in chapter 12.
How will doing "tzedaka u'mishpat", and teaching
that 'way of God' to his children, facilitate Avraham's
offspring becoming a 'great nation' and a 'blessing for
other nations'?
3. To better appreciate the meaning of the phrase
"tzedaka u'mishpat", as it appears in 18:19, see the
following sources, noting how it relates to a primary
theme in the entire Tanach:
Shmuel Bet 8:15 [noting how this is a summary
pasuk];
Tehillim 72:1-13
Melachim Aleph 3:7-11; 10:1-9
Yeshayahu 1:9-17,21-27, 5:1-7, 11:1-6;
Yirmiyahu 9:22-23, 21:11->22:4, 22:13-17,
23:5-6,13-14;
Yechezkel 16:48-50; 18:5-20
[That should keep you
busy.]
4. In 18:19, what does the word "y'daativ" mean, and how
does it relate to the word "l'maan" (which follows)?
Does this imply that God 'knows' what will
happen, or does it explain why God has come 'to know'
Avraham, i.e. why He had chosen him? [See Ramban on
this pasuk!]
5. Review 18:23-32, i.e. the conversation between God
and Avraham concerning the future of Sdom. Does Avraham
request that God save only the righteous men in Sdom, or
the entire city? If the latter, can you explain why,
and how this relates to the 'reason' for why Avraham was
chosen to become the forefather of God's special nation?
6. As you study the rest of this 'parshia', note how
often this "shoresh" - "yud.daled.ayin" - is used. Pay
careful attention in 18:19-21 and in 19:5-8. Based on
these examples, what does the word "yadah" imply?
Note also the parallel to Yirmiyahu 22:13-17 re:
the word "yadah" and "tzedek u'mishpat". Note also
Yirmiyahu 9:23.
7. Based on 18:19 and its context (i.e. the fact that it
explains why God must consult with Avraham before
destroying Sdom (see 18:17), would you expect that the
sin of Sedom to be is some manner related to a lack of
"tzedaka u'mishpat"?
To the best of your recollection, what was the
sin of Sdom?
Is this based on psukim or on Midrashim?
====
Now, let's take a closer look at the psukim that
describe what happened with Lot in Sdom.
8. Based only on 19:1-3, how would you judge Lot's
behavior? Does he act in manner similar to Avraham
(i.e. inviting guests etc.)? Why does he go 'out of his
way' to make sure that the guests have a place to stay?
Would this make him deserving of redemption? Relate
this to 18:20-22!
Similarly, relate 18:20-22 to the events that take
place in 19:4-10, and God's decision to destroy the
city.
9. Note that in 19:4 an entire group gathers around the
house of Lot.
Does a simple reading of this pasuk give the
impression that the ENTIRE city gathered there, or only
some of the people? Does it appear that this group
includes people both young and old? If so, does it
appear that only men were there, or that there were
women and children as well? (See 19:11.)
In your opinion, why did this group of people
gather outside Lot's house? Do they all want to
'sodomize' Lot's guests, or could you suggest a
different reason for this gathering? [See Ramban.]
10. Review Yechezkel 16:48-50, noting how he provides an
explicit definition of the sin of the people of Sdom.
Note also how Chazal describe the sin of Sdom in
Mishnayot Avot 5:10 (re: "midat Sdom" / if you have
ample time, see also Sanhedrin 109a).
Based on Yeshayahu 1:9-27, and his comparison
between Sdom and Am Yisrael, what seems to be his
understanding of the sin of Sdom?
What does this suggest in regard to our
understanding of the nature of the sin of the people in
Sdom as described in Parshat Va'yera? [See once again
Ramban on 19:4!]
11. In 19:9, what prompts the men of Sdom to say to Lot:
"You have just come to live here, and now you 'judge' us
[v'iyishpot shafot]..."
What 'judgment' are they referring to, and how
does this relate to Lot's previous statement and the
context of these events? Compare this to the use of
shoresh "li'shpot" in Shmuel I 7:6 and 12:7. What type
of 'judgment' do these psukim refer to?
Would you say that Lot has acted as a judge, or
that his earlier statements were interpreted as
'judgmental'?
Compare Lot's offer of his daughters to Reuven's
suggestion re: his own sons in Breishit 42:37. In what
manner could Lot's offering of his daughters to the
'crowd' be considered a 'rebuke', and not necessarily a
serious offer?
12. Based on the above questions, can you find
significance in the fact that Avraham is told about the
destruction of Sdom by the same messengers who tell him
about the birth of his son Yitzchak?
In your answer, be sure to relate once again to
18:18-19!
What can the Torah's recording of these events teach
us in regard the importance of doing "tzedek u'mishpat"
as a Jewish way of life?
PART III PARSHANUT
The Wicked Men of Sdom
1. See Rashi's comment to 19:5 concerning the group of
men that gather around Lot's house. According to Rashi,
why do they gather? If so does it make sense that so
many people had gathered, young and old, outside his
house? How does Rashi on 19:4 'solve' this problem -
i.e. who are "anshei Sdom"?
2. Next, see Ramban on 19:5, and read his commentary
carefully. In what manner is his approach totally
different than Rashi's? Based on Ramban's explanation,
can you explain WHY he argues with Rashi? [Can you
explain how Ramban's interpretation solves the problem
in 19:4 concerning WHO gathered around Lot's house?
Which approach would you consider more
comprehensive?
3. Upon their sudden arrival, Lot bakes MATZOT for his
guests (see 19:3). According to pshat, why do you think
that Lot baked matzot instead of chametz?
Rashi claims that it was "pesach"! In your
opinion, is this pirush "pshat" or "drash"?
What other thematic parallels exist between the
story of the destruction of Sdom (& Lot being saved) and
the story of Yetziat Mitzraim? Based on those
parallels, can you find a deeper meaning to Rashi's
commentary?
====
THE AKEYDA - a punishment?
4. The opening psukim of the Akeyda "vayhi achar
ha'dvarim ha'eyleh..." (22:1) suggest a connection
between this story and previous events.
See Rashi 22:1. How do each of his two
interpretations explain this connection? What is the
primary difference between them?
Next, see Rashbam 22:1. How does he explain the
relationship between the Akeyda and the previous
parshia? Can you explain why he considers this event as
a punishment?
See also Radak. In what manner is his approach
different than Rashbam's, and in what manner is it
similar?
====
5. See Seforno on 22:18, where he explains the meaning
of "v'hitbarchu b'zaracha...".
Note not only his commentary, but also his
choice of words, noting how they relate back to Tzfania
3:9! [Relate this to our earlier discussion of "kriyah
b'shem Hashem", and its connection ot the primary theme
of God choosing a nation in Sefer Breishit.]
Can you explain why Seforno chose that wording?
JUST A DREAM?
6. Re: whether the events in 18:1-16 actually happened
or all took place in a prophetic dream, see Ibn Ezra,
Ramban, and Radak on 18:1 for a very interesting
discussion.
How would this help explain why Sarah laughed
when she first heard the news, even though Avraham had
already 'laughed' when he heard the news back in 17:17!
Note also Rashbam on 18:16 and 18:20 re: who
spoke to Avraham, i.e. God directly, or through of the
"malachim".
b'hatzlacha,
menachem
-------------- next part --------------
A non-text attachment was scrubbed...
Name: vayeraq.pdf
Type: application/pdf
Size: 34986 bytes
Desc: not available
Url : http://www.atlchai.org/pipermail/par-reg/attachments/20081109/0c6eeb8f/attachment-0001.pdf
More information about the Par-reg
mailing list