[Par-reg] Vayigash - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Dec 6 19:46:34 EST 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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PARSHAT VAYIGASH
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
TREATING STRANGERS
1. In your opinion, how do the Egyptians relate to anyone
who
is not an Egyptian? In your answer, relate to Breishit
43:32
and 46:31-34. Note as well 39:17 and 41:12-14 (& explain
why
Yosef must shave!).
Based on these psukim, how do the Egyptians relate to
'ivrim' and 'can'anim'? [See also Shmot 8:22.] Do you
think
that it was specifically those nations or any type of
foreigner?
In your opinion, is there a logical reason for this
treatment of 'non-Egyptians'? To the best of your
recollection, throughout history, does this phenomenon
occur
in other societies as well? [If so, to what extent, and
for
what reasons?]
Would you consider this phenomenon morally correct (or
proper)? In your answer, relate to Shmot 22:20 & 23:9!
Relate this as well to what may have been the
underlying
cause of Bnei Yisrael's enslavement in Egypt many decades
later (or at least the ability of Egyptians to enslave
them)?
2. In your opinion, and based on your answer to the above
question, are the people of Egypt aware that Yosef was
once an
'ivri', or is this a 'well kept secret' (known only to
Pharaoh
and his closest advisors)? In your answer, relate to
41:14 &
41:42-46!
With this background, review 45:16 in its context.
According to this pasuk, why are Pharaoh and his servants
'happy to hear' that Yosef's brothers have arrived?
Be sure to see how Ramban, Radak, and Seforno each
answer
this question. Note how each commentator relates to this
question, and what is unique about each approach?
VISITING CANAAN
3. In your opinion, why does Yosef prefer that Yaakov
come
down to Egypt instead of he himself traveling to Eretz
Canaan
to visit his father? Can you relate this to your answer
to
the above questions?
Why is Yosef worried that Pharaoh may not allow him
to
bury Yaakov in Eretz Canaan (see 50:4-6)? Based on those
psukim, what 'excuse' does Yosef use to convince Pharaoh?
Relate this as well to 47:29-31.
As you review 50:7-13, note as well where the Egyptians
travel to (when they go to bury Yaakov), and why they stop
for
the 'eulogy', and who (alone) goes to Eretz Canaan for the
actual burial! Relate this point to the above questions.
DOWN TO '210'
4. Review 45:9, noting Yosef's command "redah eilai" -
come
down to me (to Egypt). What is the problem with the
grammar
of this pasuk, in regard to the word 'redah'?
See Chizkuni on 45:9; note how he explains how this
relates to 'redu' said by Yaakov in 42:2, and how this
relates
to the years of exile according to the 400 years of Brit
bein
ha-btarim! [See also Rashi on 42:2.]
ONE TOPIC OR THREE?
5. Note that the Torah includes all of 44:18 thru 46:7 in
ONE
'parshia' while the classical division into chapters
considers
this 'parshia' as part of three different chapters, and
hence
three different topics.
Attempt to explain the logic for each division.
In your opinion, which division makes more
sense?
What is the thematic significance of considering all
of
these psukim as one complete unit?
[Similarly, compare 44:18 with 46:28, noting how and why
each pasuk begins a new 'parshia'.]
SHIV'IM NEFESH
6. In Parshat Pinchas, the Torah records the census that
was
to serve as the basis for the proportional "nachala"
[inheritance] of Eretz Canaan, and its division among the
twelve tribes.
Compare the family names in that census (Bamidbar
26:2-
56) to the list of the 'shiv'im nefesh' (70 souls) who go
down
to Egypt (see 46:8-26). Attempt to explain the reason for
the
similarities between these two lists (and for the
differences
as well).
Can you point to a thematic connection as well? In
other
words, how does Bnei Yisrael's inheritance of Eretz Canaan
relate to the events that took place earlier in Parshat
Vayigash specifically (and Sefer Breishit in general)?
WHAT'S A CHOK?
7. To the best of your recollection, how would you define
the
Hebrew word 'chok'?
Now, read 47:20-26, noting the use of the word
'chok'.
Does your definition fit with its context in these
psukim?
[Relate as well to the word 'chok' in Yirmiyahu
33:25.]
Relate this to your understanding of the mitzvot that
are
considered by the Torah as 'chukim'?
In your answer, relate to the use of the word 'chok'
in
regard to the offering of the Korban Pesach in future
generations, based on Shmot 12:14 and 12:24-26.
[Based on your answer, would you say that certain
'chukim'
could be logical, or by definition do all 'chukim' have
to
be laws that don't make sense?]
Note especially the commentaries of Ibn Ezra, Ramban,
and
Seforno on Breishit26:5 in regard to the meaning of the
word
'chukotai'! Based on the above, how would you now a
define
law that the Torah refers to as a 'chok'?
[For more detail, see the TSC shiur on Parshat Chukat in
regard to the laws of Para Aduma.]
===========
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
1. When Yosef invites his family to 'move' to Egypt (see
45:5-
11), is his intention that they now should settle in Egypt
permanently, or is it just to survive during the remaining
five years of famine (after which they would return
'home')?
When the famine is over, do Bnei Yisrael return to
Eretz
Canaan, or do they remain in Egypt (in Eretz Goshen)?
To the best of your recollection, does the Torah
explain
why they stayed? Can you suggest a reason?
[Were they permitted to leave at that time?]
2. Based on 45:25-28, when Yaakov decides to go down to
Egypt
to visit Yosef, what was the stated purpose of this
journey,
and for how long does Yaakov originally plan to stay in
Egypt?
[Relate as well 46:30-47:4!]
Does Yaakov (and his family) have any reason for
staying
in Egypt any longer than during the years of the famine?
Based on 45:5-11 and 46:31-47:4, what does Yosef's
original plan appear to be?
For how long does he expect his family to stay in
Egypt?
3. With this background, review 46:1-7. Do these psukim
provide an answer to any of the above questions? Explain.
In what manner does God's answer to Yaakov relate to
both
Breishit 12:1-3 and 15:13-18?
4. Review once again 46:1. In your opinion, why does
Yaakov
stop specifically at Beer Sheva in order to offer
sacrifices?
Furthermore, why does he offer sacrifices at this time?
And
finally, why does he offer them specifically to the God of
his
father Yitzchak
In your answer, relate Yaakov's present situation to
the
predicament that Yitzchak faced in 26:1-5 (noting 26:25 as
well), and Yaakov's own predicament in 28:10-18.
[In regard to why he offers korbanot specifically to the
God
of his father YITZCHAK (and not Avraham), see the
Parshanut
section below - question #1.]
5. What is God's response to these korbanot that Yaakov
offers? See 46:2-4. Does God's response imply that
Yaakov
was scared; if so, why?
What is surprising about God's 'affirmative' answer,
allowing Yaakov to travel to Egypt? In your opinion, do
you
think that it surprised Yaakov?
According to God's plan, now revealed to Yaakov, for
how
long are Yaakov and his family supposed to stay in Egypt?
Does God provide an explicit reason? [Is there an
implicit reason, based on these psukim?] Relate once
again to
Breishit 15:13-18 & 12:1-3.]
How does God's plan, as now revealed to Yaakov,
relate to
Yosef's perception of these events (as he explained to his
brothers in 45:5-8)? Relate as well to Breishit 48:21 and
50:24.
6. Compare the style of 46:5-7 with Breishit 11:31, 12:5,
and
31:17-18. In what manner is this significant?
Relate this to the theme of 'bechira' in Sefer
Breishit.]
7. Note how 46:1-7 is followed by 46:8-27. Compare these
psukim (note that they form their own 'parshia') with
Shmot
1:1-7.
How (and why) are 46:8-27 and Shmot 1:1-7 similar,
and in
what manner are they different?
Can you explain why Sefer Shmot opens with these
psukim?
Relate especially to Shmot 1:7.
In regard to 46:8-27, have we found lists of names
before in
Sefer Breishit? If so, have these 'lists' [or
genealogies]
been referred to as 'shmot' or as 'toladot'?
Can you explain why the list is now called 'shmot'?
[Relate once again to the 'bechira' process and its
connection to the overall theme of Sefer Breishit.]
8. Note that 46:1-5 is the last 'hitgalut' of Sefer
Breishit.
First, verify this statement.
Then, find the FIRST 'hitgalut' in Sefer Shmot.
[If you give up, scan Shmot 3:1-10.]
What is God's message in that 'hitgalut'?
How does that first 'hitgalut' in Sefer Shmot relate
to
this last 'hitgalut' in Sefer Breishit? [Relate to this
parallel at both a textual and thematic level.]
Try to explain the thematic importance of this final
'hitgalut' of Sefer Breishit, and its connection to the
'parshia' that follows with "eileh shmot..." (in 46:8-26).
PART III - PARSHANUT
1. Review again 46:1, make sure that you understand the
major
problems in the pshat of this pasuk (i.e. why does Yaakov
offer korbanot at this time, why specifically to the God
of
Yitzchak, and why specifically in Beer Sheva).
See Rashi - how does Rashi answer these questions, or
doesn't he? [In other words, is Rashi explaining the
pasuk,
or is he learning something from it?]
Now, see Ramban. What bothers Ramban in regard to
Rashi's interpretation. [Explain what Ramban means by his
statement that Rashi's peirush 'is not sufficient' / "ve-
eineno maspik..."]
Next, see Rashbam. How is his approach different
from
Rashi's? Does Rashbam attempt to explain simple 'pshat'?
Does Rashbam base his peirush on 26:1-2 or on 26:25?
Can
you explain why? What assumption does Rashbam make in
regard
to korbanot that Yitzchak offered in Beer Sheva? Is there
support for this assumption in the psukim?
Now, see Radak! In what manner is his approach
similar
to that of Rashbam, and in what manner is his
interpretation
totally different? What psukim does Radak base his peirush
on?
In your opinion, which peirush (between Radak &
Rashbam)
is more thematic, and which is more textual?
[See also Seforno and Chizkuni.]
Finally, return once again to Ramban. Read his
answer
carefully. [Just the first ten lines, you don't need to
read
the entire section concerning 'zevachim'.] How is his
approach
to the explanation of this pasuk different that Rashbam
and
Radak?
How does Ramban's interpretation relate to the overall
theme of Sefer Breishit? Would you consider Ramban's
peirush
as 'pshat'?
2. Why do you think that Yaakov offers specifically
'ZEVACHIM' at this time? Is there any other example of
someone
offering a "zevach" to God in Sefer Breishit? When (later
on
in Chumash) are 'zevachim' offered? [Relate to Shmot
24:3-9,
especially 24:4-5!
[For the technical difference between an 'olah' and
'zevach', you should review Sefer Vayikra chapters 1 &
3.]
Now [if you have lots of time and patience] you can
see
the lengthy Ramban on this topic (on 46:1 / "ve-amar
ha-katuv
zvachim..."). It is quite complicated, but it gives you a
tiny glimpse of Ramban's understanding of 'kabbala'.]
3. Re: why Yaakov stopped specifically in Beer Sheva, see
also a very interesting discussion concerning this in
middle
of the lengthy Ramban on Breishit 28:17, where he quotes
Breishit Rabba 68:6.
[In Torat Chaim edition, by footnote 22; in Chavell
edition
by footnote 27.]
Note how that Midrash explains how Beer Sheva serves as
the
'exit' gate for those who wish to leave Eretz Canaan, and
how
it relates to Breishit 46:1-3 as well as 28:10-17.
4. Review 45:1, noting the phrase "le-chol ha-nitzavim
alav"
- i.e. Yosef was not able to 'restrain himself' from - all
that stood around him. In your opinion, what group is
this
pasuk referring to? In other words, who are these people
gathered around who Yosef later (in this pasuk) expels
from
the room?
Once you determine WHO they are, explain how this
phrase
relates to this pasuk and why he wants to expel them from
the
room before he reveals himself. First see Rashi on 45:1,
most
likely Rashi's approach is what you answered. [See also
Rashbam and Radak who are quite similar.]
Now (to your surprise) see Ramban. Note how he
explains
who these 'nitzavim' were, and why they 'bothered' Yosef.
Can
you explain why he provides an alternate interpretation?
Note
how (and why) he disagrees with Ibn Ezra as well.
Finally, see Seforno. Note how he provides a totally
different (and very creative) interpretation! Can you
explain
how his interpretation relates to Ramban's?
5. Review 45:12. As a proof that he is truly their
brother,
Yosef tells them "... ki pi ha-medaber aleichem - see, it
is
my mouth that is speaking to you". In your opinion, what
does
this phrase mean, and how is it a proof? Is Yosef proving
them who he is by the fact that he knows Hebrew? Was this
the
'secret language' of Yaakov's family that the brothers
spoke,
that no one else knew?
First see Rashi. Note his approach (as usual, the
one
that we are most familiar with). [Note as well Ibn Ezra.]
Next, see Rashbam. Does he agree or disagree with
Rashi?
In either case, what does Rashbam add to Rashi's
explanation?
How does this relate to the context of the psukim that
follow?
Finally, see Ramban. Note his very strong questions
explaining why the 'classic interpretation' is not
sufficient.
Then pay careful attention to how he explains this pasuk.
As
usual, note how comprehensive Ramban is in his peirush,
and
how he relates to the realities of each situation!
BIBLICAL ADDITION
6. Review 46:8-27, and while doing so, see if the math
works
out to total up to seventy. If not, where specifically are
there problems in the totals, i.e. where doesn't the total
match the itemized list of names?
First, see Rashi on 46:15 & 46:26. Which problems
does
he deal with, and what answers does he provide?
In your opinion, does Rashi's interpretation
(regarding
when Yocheved was born, etc.) make sense? If not, what is
the
problem?
Then, see Rashbam on 48:8 & 26. How does he solve
the
math problem?
Next, see Chizkuni, how does he solve the math
problem?
How is his approach different from Rashbam's?
Now, see Ibn Ezra on 46:27.
Note how and why he disagrees with the various
Midrashim.
How does he explain pshat? [Like Rashbam or
Chizkuni?]
Review this Ibn Ezra, noting his approach.
[It is a classic example of his methodology and his
approach to 'pshat' in contrast to 'drash', and the
connection between them.]
Finally, see Ramban on 46:15 (it's long, but worth your
while).
Note how Ramban supports the Midrashic approach, as
presented by Rashi, and totally disagrees with Ibn Ezra,
and
seems to take issue with his entire approach to Midrashim.
Be
sure to read this Ramban carefully, for he explains his
approach - and why he feels it is important to look for
miracles 'between the lines' of the Bible!
be-hatzlacha,
menachem
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