[Par-reg] Breishit / Noach - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Oct 4 08:25:19 EDT 2010
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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 & NOACH
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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***
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
**********************************************************
***
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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