[Par-reg] Vayera - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Nov 2 05:56:47 EST 2009
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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 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
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