[Par-reg] Vayetze - questions for self study

[Menachem Leibtag]

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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'YETZE

 

PART I - QUESTIONS FOR THE 'SHABBOS TABLE'

 

LAVAN'S FAMILY

1. When Yaakov arrives in Charan, he meets Rachel as she
is

taking care of Lavan's sheep.  As you review this story
(i.e.

read 29:1-11) attempt to answer the following questions
(that

relate to Lavan's family:

     1. Why is Rachel taking care of the sheep by herself?

     2. Why isn't Leah or anyone else 'helping out'?

     3. Why are the other shepherds male?

     4. How old is Rachel?

 

  If (or when) you give up, see Ramban on 29:9, noting how
he

answers all of the above questions; and enjoy!

 

PRAYING OR COMPLAINING

2. Review 30:1-2, noting how Rachel demands that Yaakov
give

her a child.  Compare this incident with the beginning of

Parshat Toldot (see 25:21) where Yitzchak prays that Rivka

will have a child. Relate as well to 30:22-24 (when Rachel

finally does give birth).

     In your opinion, what was the nature of Rachel's
demand?

Does it imply that she wanted Yaakov to 'pray for her'?

     Why was Yaakov angered by this request?  In your
opinion,

was Yaakov's anger (see 30:2) justified?

  Similarly, was Rachel's request improper, or was it
simply

the manner by which she asked?

  If the latter, how should she have asked?

     Can you explain why God's Name in this narrative is

specifically "shem ELOKIM"?  [Relate to Breishit 17:1-9.]

     As above, after you answer these questions, see
Ramban on

30:1-2!

 

HA-"MAKOM" ASHER YIVCHAR HASHEM

3. Note the emphasis and repetition of the word "ha'Makom"
in

the beginning of Parshat Va'yetze, i.e. 28:11,16,17,19.
[Note

this same word in 13:14 and 22:4 as well. Does this refer
to

the same place?

     Then, review Devarim chapter 12, noting the use of
the

word "ha'makom" in 12:5,11,14,18.  Is this the same
"makom" as

above?

     What is a common theme that links all of these
parshiot?

     Relate your answer to Chazal's opinion that the site
of

Yaakov's dream was the same site as the Akeyda on Har

Ha'Moriah, and eventually the site of the Bet HaMikdash in

Yerushalayim.

     To support Chazal's opinion, see II Divrei Ha'yamim
3:1-

2!  See also Rashi 28:17, noting how the Midrash of R.
Elazar

that he quotes relates directly to this parallel.

 

4. When Yaakov first arrives in Charan he meets a group of

shepherds by a well. Review 29:1-3, noting the minute
detail

in the Torah's description of these events. Recall as well
the

Torah's detail re: the wells that Yitzchak and Avraham had
dug

(see 26:13-23).

     Can you explain the need for this detail, i.e. how it

adds to our comprehension of the story that develops.

     Then, see Ramban on 29:2-3 for a beautiful
explanation,

relating to the exegetic principle of "maase avot siman

la'banim". See also Ramban on 26:20-22 for a more complete

explanation of this approach.

 

DREAMING DOLLARS

5. Recall the vision that Yaakov saw (before leaving Eretz

Yisrael) of angels going up and down a ladder (see 28:12).

Then, compare that vision to what Yaakov sees in his dream

after working with Lavan's sheep for twenty years, as

described in 31:10-13.

  Can you identify both a parallel and a contrast?  If so,
can

you find any significance in this contrast?  (If you need

help, ask any 'yeshiva bochur' who has gone into

business....).

 

MOTHERS KNOW BEST

6. Review 29:31-30:25, noting who names each of Yaakov's

children, and which of God's Names [Elokim or Havaya (or

none)] is mentioned in the explanation of each son's name.

Can you identify a clear pattern (or at least a partial
one)?

  If so, explain what that pattern is.

  Can you suggest a reason why?  In your answer, relate to

Yaakov's answer to Rachel's demand in 30:1-2, as well as
to

Breishit 17:1-7.

 

A MATTER OF PERSPECTIVE

7. Review 31:36-42, noting how Yaakov bursts out at Lavan

after being accused of stealing his "trafim".  To the best
of

your recollection, has Yaakov ever spoken in this manner

before?  Attempt to explain what sparks this manner of

response at this time.

     Relate your answer to Yaakov's struggle with the
"malach"

in 32:24-32, and his subsequent name change to Yisrael, as

well as the situation he now finds himself in.

     Then, review 31:43-44, noting how Lavan doesn't
appear to

be impressed by Yaakov's harsh words.  Can you explain
why?

     Relate to Yaakov's statement in 32:11 ("ki b'makli
avarti

et ha'yarden...") comparing how 'poor' he was when he left

Eretz Canaan and how wealthy he is upon his return.  To
whom

does Lavan relate this 'net growth'?

 

GUARDIAN ANGELS

8. Note that the entire Parsha this week covers only one

'parshia', i.e. a "parshia ptucha" starts at the beginning
of

Va'yetze and continues until the very end of the Parsha.

Verify this point by using a Tanach Koren or similar.

     Attempt to suggest a reason why, while relating your

answer to the "malachim" who are found in both the
beginning

and at the end of the Sedra (28:10-12 /32:1-2).

     Relate as well to Rashi on 28:21 and 32:2.

     Then, see Ramban on 32:2.  Why does he disagree with

Rashi? Can you explain how Ramban's interpretation relates
to

"kabbalah"?

 

PART II - QUESTIONS FOR PREPARATION

                     (for weekly shiur)

1. Review 28:10-22, and while studying these psukim,
attempt

to divide them into several paragraphs.  As you identify
each

paragraph, try to give a short title that accurately

summarizes its main topic.

     As you review your titles and conclusions, be sure
that

you fully understand the logic behind the flow of topic
from

one paragraph to the next.   [It would also be helpful to

attempt to turn your titles into a short outline.]

     After you've completed this 'homework', try to answer
the

following questions:

 

2. As you should have noticed, Yaakov's dream (as
described in

28:12-15) contains both a vision and a 'message' from God.

Note as well that is the first time in Chumash that God
speaks

to Yaakov. Why do you think that God decides to appear to
him

specifically at this time in his life? [Relate to 28:1-5!]

     In your opinion, what is God's primary message in
this

"hitgalut" [revelation] to Yaakov? Attempt to explain the

significance of each of these four psukim.

 

3.  In what manner is God's promise to Yaakov (in
28:13-15)

similar to God's earlier promises to Yitzchak (see 26:1-5)
and

to Avraham Avinu (see 12:1-8, 13:14-17, 15:18, 17:7-8
etc.)?

In what manner is this "hitgalut" different?

 

4.  Next, review Yaakov's reaction to this "hitgalut" in
28:16-

22, noting how his reaction is quite different than the

reactions of Avraham & Yitzchak (after God had appeared to

them). Can you explain why?  [In your answer, relate to

Yaakov's current predicament.]

 

5.  As you review 28:16-17, note how Yaakov makes several

statements that all relate to certain things that he has
now

realized (because of this "hitgalut").

  Attempt to explain how each of these 'realizations'
relates

to God's revelation in 28:12-15.

     Among Yaakov's conclusions is his statement: "ein zeh
ki

im bet Elokim" [this is none other than God's house].  Did
you

understand this statement as a 'conclusion', a
'prediction, or

a 'statement of intent'?  [What is this "bet Elokim" that

Yaakov refers to?]

  Relate your answer to the psukim that follow!

 

6.  In 28:18-19, Yaakov takes several actions.  Can you

explain the reason for each of them?  In what manner to
they

relate to what he just stated in 28:16-17?  In what manner
to

they relate to 28:20-22?

  As you study 28:20-22, notice that Yaakov makes a
"neder"

(vow).  Be sure that you understand how Yaakov's actions
in

28:18-19 relate directly to his 'promise' in 28:22!

     In your opinion, which realization prompted Yaakov to

make this "neder"?

 

7.  Review 28:20-21, noting how this includes a set of

'conditions' that Yaakov makes.  Be sure that you
understand

how these 'conditions' relate to God's special promise in

28:15!

  In your opinion, do these 'conditions' reflect his doubt

that God may not fulfill His promise in 28:13-15?  If not,
can

you offer any other explanation for these conditions?

  How did you translate the opening word "im" (in 28:20)?
Can

this word have more than one meaning in Hebrew?  If so,
what

else may it imply, based in this context?

 

8. Review 28:20-22 once again, noting how Yaakov's "neder"
is

conditional, i.e. a condition followed by a promise

[IF.../THEN...].

     Attempt to determine where the 'IF clause' ends and
the

'THEN clause' begins.  [If you are studying to become a

lawyer, this will be good practice for you.]

     Based on your understanding of the 'THEN clause'
attempt

to determine what in essence Yaakov promises to do upon
his

return to this site?

     How does this promise relate to his 'realization' in

28:16-17!  Similarly, how does his 'IF clause' relate to
Gods'

promise in 28:15.   [Note how Rashi on 28:20 relates
precisely

to this parallel! If you have time, continue this question
in

the Parshanut section below.]

 

9. When Yaakov finally returns to Eretz Canaan (in Parshat

Va'yishlach), does he ever fulfill this neder?  If so,
when?

If not, can you explain why he doesn't?  In your answer,

relate to both 31:9-13 and 35:9-16!

     Do Yaakov's offspring ever fulfill this "neder"? [In
your

answer, relate to Devarim 12:1-14.]

 

10.  When does Yaakov FIRST decide that it is time to
'return

home'? Relate to 30:22-26. [See also 30:1-2 and 28:20-21.]

     In your opinion, what prompts this decision?

     Why doesn't Yaakov actually return home at that time?
Is

there a logical reason why he wants to first raise his own

sheep?  [Relate to 30:28-35.]

     Based on the 'deal' that he concludes with Lavan,
when

should Yaakov finally return home?  When does he actually

return home?  Relate to 30:22-31:4, and also to 31:10-13.

     What finally does prompt Yaakov to return?

     Relate to 31:1-3 in relation to 30:43!

     [Could you consider this "maase avot siman
la'banim!!]

 

PART III - PARSHANUT

 

YAAKOV's NEDER

1. Carefully review once again 28:13-22, especially the
part

dealing with Yaakov's "neder" [vow] in verses 18-22.

     Note that Yaakov's "neder" contains two parts:

          1) IF Hashem will....

          2) THEN I will...

     Read 28:20-22 carefully, and decide where the 'IF'
clause

ends, and where the 'THEN' clause begins!  Be sure that
you

can identify at least two possibilities.

     What philosophical problem is raised by Yaakov's

statement: "v'haya Hashem li l'Elokim" (in 28:21)?

     Is this phrase part of the 'condition' ("IF" clause)
or

part of the 'promise' ("THEN" clause)?

     What is problematic about each possibility?

 

2. Compare God's promise to Yaakov in 28:15 to the

'conditions' that Yaakov sets in 28:20-21.  Does this

comparison shed any light on the above question?

     Study Rashi on 28:20-21, noting he relates to this.

According to Rashi, is the phrase "v'haya Hashem li
l'Elokim"

a condition or a promise?

     Why does Rashi mention God's promise to Avraham Avinu
in

17:7-8 (i.e. in "brit milah" / note the phrase "l'hiyot
lachem

l'Elokim twice in those psukim)?

     Re: Rashi's interpretation that Yaakov prays that
there

shouldn't be a "psul b'zari" - what does this phrase mean

(i.e. what is it referring to)?  Did such a problem happen

with any of the other forefathers, i.e. was there ever a
case

when ALL of the children were not chosen?

     Relate this to Rashi's understanding of this pasuk,

noting once again how and why it should relate to brit
milah!

 

3.  Next, see Ramban, noting how he argues with Rashi,

claiming that this phrase is part of the 'promise' and not
the

'condition'.

     Can you explain why he argues with Rashi's
conclusion?

     According to Ramban, how does this 'promise' of
"v'haya

Hashem li l'Elokim" relate to the rest of Yaakov's vow in

28:22?

 

     Note as well that Ramban offers a second explanation,

which he considers as "sod".  Note, that according to this

interpretation, the phrase "v'haya Hashem li l'Elokim" is

neither a condition nor promise, rather 'a statement of
fact'

- a consequence of the first half of that pasuk ("v'shavti

b'shalom et beit Avi").

  [Those of you who live in chutz l'aretz may find this
Ramban

  rather disturbing!]

 

4. Next, see Rashbam ['that He will help me in everything
that

I may do'], Chizkuni ['He will be a judge and avenger
("dayan

v'nokeym")'] and Rasag ['He will be a "mashgiach" for
me'].

     In what manner do all three of these interpretations

share a similar approach?   What similarity is shared by
all

three of these explanations?  According to each of these

"pirushim", is the phrase a condition or a promise?

     How does Chizkuni understand the word "Elokim" in
this

pasuk?   Relate all of these interpretations to the fact
that

God's Name appears twice in this phrase!

 

5. See Ibn Ezra.

     Note as well how he relates to meaning of God's Name
in

this pasuk. Why does he put the emphasis on Hashem's Name,
and

how does this relate to the "hitgalut" itself in 28:12-14?

 

6. Finally, see Radak. He states specifically that we are

dealing with a PROMISE, as Ramban does. In what manner,

however, is his explanation different than Ramban's?

 

7. In your opinion, why do we find so many different

approaches in explaining this pasuk?

 

               b'hatzlacha,

               menachem

 

 

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