[Par-reg] Vaychi - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Sun Dec 12 09:36:48 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 VAYECHI
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
'LUZ' OR 'BET EL'?
1. In 48:3, before Yaakov blesses his grandchildren, he
first
reminds Yosef of how God had once blessed him in the city
of
Luz. Note, however, that God had appeared to Yaakov at
Luz
twice, i.e. in 28:10-22 and 35:9-15.
Based on this pasuk and its context, which 'hitgalut'
at
Luz is Yaakov referring to (and why)?
Can you explain why Yaakov relates primarily to God's
special Name of 'Kel Sha-dai'? [Relate to Ramban on
17:1!]
2. As you should remember, Luz was the original name of
this
site, but Yaakov had since named that place 'Bet El' (see
28:19 & 35:15). Can you explain why Yaakov (of all
people)
still calls this city Luz, instead of its 'new name' Bet
El?
In your answer, relate to why Yaakov called that site
Bet
El, and his vow to build a Bet Elokim at that site (see
28:20-
22).
Did Yaakov ever build a Bet Elokim, as he had promised?
Is
there a good reason why he didn't? Does he hope that some
day
in the future, that one of his offspring may fulfill his
original vow?
If so, how would that explain his calling this site Luz
at
this time?
BLESSING, PROPHECIES, OR PREDICTIONS?
1. In your opinion, would you consider Yaakov's
'blessings'
to his children (see 49:1-28) as 'hopes' or 'predictions'?
Support your answer based on their content. For
example, do
any of these 'blessings' relate to the future inheritance
of
the Land of Israel? Do any of them relate to leadership
qualities? Are any of the 'blessings' actually 'curses'?
Be sure to relate as well to 49:28!
Then see Ibn Ezra on 49:1!
[See also Rashbam and Chizkuni on 49:1.]
2. Using a Tanach Koren [or similar], note how Yaakov's
blessings to sons are divided into 'parshiot'. Note
especially how this entire unit begins and ends! Can you
explain the logic of these divisions?
Does each shevet have its own 'parshia', or are there
exceptions? If so, can you identify which tribes, and
explain
why?
Similarly, can you explain the logic of the order of the
tribes in these blessings? [See Chizkuni on 49:13.]
Finally, compare these 'blessings' to Moshe
Rabbeinu's
blessings to the tribes in Parshat Ve-zot Ha-bracha - in
regard to their content, order, and style. What is
similar
and what is different?
In your explanation, relate to the purpose and setting
for
each set of blessings.
PASSING ON A TRADITION
1. Review 48:21, noting how Yaakov informs Yosef that God
will one-day bring them back to the Eretz Canaan. Attempt
to
explain why Yaakov mentions this point specifically now in
the
context of what has transpired in chapter 48. Relate to
48:3-
4!
Recall how Sefer Breishit concludes by telling us how
Yosef relays this message to his brothers (see 50:24-26).
In
your opinion, why do you think that Sefer Breishit
concludes
specifically with this message?
Finally, based on Shmot 3:6-9, 3:13-17, 4:1 and
4:28-31,
prove that even several hundred years later, Bnei Yisrael
remain aware of this message (as well as the various
earlier
promises that God had made to the Avot). [In our shiur on
Parshat Shmot, we will return to this topic.]
BURIAL IN CANAAN
1. Two times in Parshat Vayechi, Yaakov Avinu asks his
children that he be buried in Eretz Canaan, but each time
to
different children:
1) First he commands Yosef - see 47:29-31.
[Note as well Breishit 46:2-4.]
2) Later on, he commands his other sons - see
49:28-33.
Review these two sources, noting their context, and then
attempt to explain why Yaakov finds it necessary to make
this
request twice. Pay careful attention to what Yaakov
commands
Yosef to do, in contrast to what he commands his other
children. What is different, and what is the same?
Relate this difference to 48:7. [In other words, why is
Rachel's burial a 'touchy issue'? See Ramban on 48:7.]
Review 50:1-14. Were both requests fulfilled?
2. This story of Yaakov's burial contains two puzzling
details:
a) Yosef appears to fear that Pharaoh may not allow him
to bury his father in Eretz Canaan. [See 50:4-5.]
b) The official Egyptian funeral procession never
enters
Eretz Canaan. Instead, the ceremony takes place in
'ever
ha-yarden' (on the 'other side' [i.e. eastern side] of
the Jordan River). [See 50:7-12.]
Before you attempt to explain why, relate to the
following questions as you formulate an answer.
First, review 47:28-31.
Then, explain why (in 50:4-5) Yosef speaks to 'beit
Pharaoh' and not to Pharaoh himself? [or does he? - see
50:6.] Does this leave the impression that he is not as
'powerful' as he was before?
Now read 50:6-11. Based on these details, does it
appear
that Yosef's position remains as important as it had been
during the time of the famine?
Why does Yaakov receive such honor from the
Egyptians?
3. When the Egyptian delegation goes to bury Yaakov, note
how
the Egyptian escort stops at 'Goren Atad', while only
Yaakov's
children ascend to Eretz Canaan to bury him (see
50:11-13).
Can you explain why?
Note that 'Goren ha-Atad' (where the public mourning
takes place) is located on the other bank of the Jordan
River,
not in Eretz Canaan (50:10)! Can you explain why?
Could it be that the Egyptians are intentionally
avoiding
entering Eretz Canaan? In other words, would it not have
been
much shorter for everyone to travel directly to Hebron!
Relate your answer to the attitude of the Egyptians
towards 'foreigners', based on Breishit 43:32 (& 39:14 &
Shmot
8:22).
What appears to be the opinion of the Egyptians
towards
the people of Canaan?
Relate as well to Vayikra 18:1-3& 18:27!
Finally, relate this to why Yosef himself does not
ask to
be buried in Eretz Canaan, rather he only asks that his
bones
be taken when Bnei Yisrael will leave Egypt several
hundred
years later (see 50:24-26).
=======
PART II - QUESTIONS FOR PREPARATION (for the shiur)
1. In your opinion, what was Yosef's original intention
when
he brought his two sons to his father's deathbed?
[In other words, was he expecting to receive a blessing,
or was this simply an understandable visit by a
concerned
son?]
If he does expect a blessing, would it be for himself or
for
his children? Finally, what type of blessing should he
expect?
[In your opinion, did Yosef hear what he expected? If
not, was he pleasantly 'surprised', or was he possibly
'disappointed'?]
2. Have there been any earlier precedents in Sefer
Breishit
where a father has blessed his children before his death?
If
so, in what manner is this situation similar, and in what
manner is it different?
Based on 48:1-20, what type of blessing does Yaakov
grant? Is there a precedent for this type of blessing in
Sefer Breishit?
Would you consider this a blessing to Yosef, or is it
simply
a blessing to Efraim and Menashe.
3. In relation to 48:5 (that Efraim & Menashe will be
like
Reuven & Shimon) - would you consider this yet another
fatherly 'blessing', or might this relate to the concept
of
'bechora' [right of the first-born]? If so, explain how
and
why, i.e. explain how it relates to 48:3-4. Then, see
Rashbam
on 48:5, as well as Ibn Ezra on 48:4-6, noting how they
understand this blessing!
4. Attempt to categorize the different types of blessings
that we have found thus far in Sefer Breishit, including
both
those bestowed by God as well as those bestowed by an
[elderly] father to his children. [For example, note
9:24-27;
12:1-3, 13:14-16; 26:1-5; 27:26-40; and 35:9-13.]
Relate your answer to the theme of 'bechira', which we
have
been following thus far in our study of Sefer Breishit, as
well as the concept of 'bechora' and 'bracha'.
5. Before Yaakov blesses Efraim and Menashe, in 48:3-4 he
reminds Yosef of an earlier prophecy that he received.
How does this explain the background for his
'promise'
(or 'blessing') to Yosef regarding his sons in 48:5-6?
[Relate this blessing to Devarim 21:17.]
How does all of this relate to Yaakov's statement in 48:7?
[Or, maybe it doesn't? If not, what does 48:7 relate
to?]
6. What is the essence of Yaakov's actual blessing to
Efraim
& Menashe themselves in 48:15-20? How does this blessing
relate to his earlier blessing in 48:5-6?
Would you consider this bracha or bechora?
In relation to 48:16, is there any reason why someone
would have thought that Efraim & Menashe would not be
identified with Yaakov's name? [Relate to when and where
they
were born!]
7. In your opinion, is 48:21-22 an additional blessing to
Yosef?
If not, what is it? [See Rashbam 48:21.]
8. What is the nature of Yaakov's blessings to his
children
in 49:1-28? Are they all 'blessings'? If not, what is
common
to all of them? [Note carefully Yaakov's opening
statement in
49:1!
See also 49:34 & Ibn Ezra on 49:1!
9. Note 48:21, compare with 50:24-25.
How does this relate to 46:1-4?
Why is 50:24-25 an appropriate ending for Sefer
Breishit?
How will it relate to what will transpire in
Sefer
Shmot?
[Relate to Shmot 3:15-18.]
PART III - PARSHANUT
SHECHEM - A CITY or a PORTION?
1. Review 48:22. What is difficult about this pasuk?
Relate
it to 33:18, and the word 'shchem' in each of these
psukim.
What does the word shchem mean? Is there more than
one
possibility? How does the remainder of this pasuk affect
the
explanation of this word? How does the context of the
entire
chapter relate to the meaning of this word?
What did Yaakov take with his sword & bow?
When did this happen and why?
After answering these questions (on your own), go
through
the various commentators and try to organize their
different
approaches into at least two categories. As you study:
a. See Rashi, noting how does he answer the above
questions?
Why does he bring two interpretations?
What is difficult about each one?
In your opinion, which interpretation does Rashi prefer?
b. See Rashbam (& Rasa"g)!
How do they answer these questions?
How (and why) is this interpretation different?
See also Radak! How (and why) is his interpretation
similar, and how is it different?
c. Next, see Ibn Ezra. How does he relate to these
opinions
(as discussed above)?
Which peirush [interpretation] does he prefer?
Can you explain why?
How is his answer 'better' (or different) than
Rashbam's?
d. Now see Seforno? How is his peirush different?
Relate his peirush to Rashi's!
Would you consider his peirush 'pshat' - or more
Midrashic?
Why do you think Seforno doesn't prefer the above
peirushim?
e. Finally see Ramban! In what manner is his peirush
totally
different than the others? To whom is his peirush most
similar?
How (and why) does he connect his peirush to Yaakov's
original blessing of Efraim & Menashe?
Is this typical of Ramban's comprehensive approach to
pshat?
Note his comparison of this pasuk to Melachim II
13:16-
17!
How does this 'solve' the most difficult aspect
of
the peirush of Ibn Ezra and Rashbam?
'ACHARIT HA-YAMIM'
2. Read 49:1.
In your opinion, what does the phrase 'acharit
ha-yamim'
imply? [i.e. how many years into the future]
a. See first Chizkuni's interpretation! Why does he
relate
this to 'brit bein ha-btarim'? What is the basis of his
peirush?
b. Next see Ramban. How is his opinion different?
What does Ramban base his opinion on?
c. Now see Seforno. Is his peirush the same as Ramban's
or
different? What pasuk does he base his peirush on?
d. See also Rashbam in 49:1 who explains 'et asher yikra
etchem..' - about their strength [in battle] and their
inheritance [nachalatam]. Can you infer from this how
Rashbam
understands acharit ha-yamim? Which of the opinions
discussed
above would this be more similar to - Chizkuni or Ramban?
e. Finally see Rashi on 49:1. Even though Rashi doesn't
explain acharit ha-yamim specifically, how does his
commentary
relate to his understanding of this phrase?
'SEEING' OR 'RECOGNIZING'
3. In 48:8, when Yaakov sees Yosef's two sons, he asks:
"Who
are these children?" [& in 48:9, Yosef informs him that
these
are his two sons.] How could it be that after living in
Egypt
for some seventeen years, Yaakov did not know who Yosef's
children were?
First, see Rashi on 48:8. Note how he 'solves' this
problem by re-interpreting this pasuk. In your opinion,
is
this 'drash' or 'pshat'?
Next, see Chizkuni, noting how he begins with 'lefi
pshuto'. Why is Chizkuni's interpretation more 'pshat'
than
Rashi's?
See also Rashbam and Radak. Are they basically the
same
peirush as Chizkuni, or different? Explain.
4. In answer to Yaakov's questions 'mi eileh' (in 48:8),
Yosef answers (in 48:9) that these are his sons who God
gave
him 'ba-zeh'. In your opinion, what does is Yosef
referring
to when he says ba-zeh? How does it relate to the context
of
what Yaakov has said in 48:1-8?
See Rashi, noting how he explains that Yosef showed
his
fathers some 'official documents'? Can you explain what
led
Rashi to prefer this Midrashic interpretation?
Then see Rashbam, Ramban, Chizkuni and Seforno. Note
how
each commentator offers a slightly different
interpretation,
yet all of them relate to what transpires in 48:1-8.
be-hatzlacha,
menachem
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