[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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