[Par-reg] Vaychi - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Dec 24 09:22:43 EST 2012
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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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