[Par-reg] Toldot - 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  TOLDOT

 

PART I - QUESTIONS FOR THE 'SHABBOS TABLE'

 

'WHITE LIES'

1. In your opinion, is it permissible to lie
for a 'worthy

cause'?

     In Parshat Toldot , we find what appears
to be a classic

example, when Rivka instructs Yaakov to
'steal' his father's

blessing (intended for Esav).

     To verify this, carefully review the
story in 27:1-20,

and try to determine if Rivka expects that
Yaakov will need to

lie, or if she assumes that Yitzchak will
'not ask any

questions' when Yaakov brings him the food?
[If the latter,

why should she assume this?]

     Review 27:18-19.  In your opinion, is
Yaakov caught by

surprise when his father asks him "mi ata
bni"?

     In 27:19, does Yaakov actually 'lie'?

    In regard to this question, see the
following sources

(quoted by the commentators) that may
indicate that at certain

times 'white lies' are permissible: Breishit
20:13 and 22:5;

Shmuel Aleph 16:2 & 21:6; and Melachim Bet
8:10.  In your

opinion, do these examples support the
situation in Parshat

Toldot?  [In what manner are those situations
similar to our

story re: Yaakov and Esav?]

     See Rashi on 27:19, noting how he
explains that Yaakov

really never 'lied'. In your opinion, is this
"pshat"?

     Then see Ibn Ezra, noting how he
presents quite the

opposite approach.  Attempt to explain why
they argue?

     It is also highly recommended to see
Chizkuni and Radak

on 27:19. Be sure that you understand how
Radak's explanation

is quite different than Chizkuni's, noting
the different

examples that he quotes. [What is the
possible 'danger' in

'misunderstanding' Radak's approach?]

 

2. Can you cite examples when later on in
Yaakov's life he is

'cheated' and lied to? If so, attempt to
relate this to the

events that take place in Parshat Toldot.
Would you consider

this coincidental?

     Would you consider this a 'punishment'
of Yaakov?

     If so, does this imply that Yaakov acted
incorrectly, or

is it possible that he did the right thing,
yet must still

bear the 'consequences'?

  [Note that there are no 'easy' answers to
these questions.]

 

The BIRTHRIGHT for a 'BOWL OF SOUP''

1. Review 25:29-34, i.e. the story of how
Yaakov purchases the

"bechora" (birthright) from Esav.

     Based on a cursory reading, does it
appear that Yaakov

has acted in a proper manner?  If not, be
sure that you can

pinpoint precisely what it is improper about
his behavior.

 

2. In your opinion, what precisely is the
"bechora"

[birthright of the first born son] that is
being sold?  In

other words, does it relate to something
monetary; to

something physical, or to something
spiritual?

 

3. In your opinion, is Esav's health
situation so deteriorated

when he asks Yaakov for a bowl of soup - that
he would have

died had Yaakov refused to give him soup?  In
other words, is

he simply tired & hungry (but not in any
danger of dying), or

is starving to death?

  Based on either understanding, how can you
explain Esav's

statement of "hineh anochi holech lamut"
(behold I am going to

die)  in 25:32?

  Does it appear that Yaakov is unfairly
taking advantage of

this situation? In your answer, relate to the
Torah's summary

statement at the conclusion of this story:
"va'yivez Esav et

ha'bechora" (see 25:34).  How does 25:34
relate to 25:32?

  In this regard, see Rashbam on 25:32!

 

3.  Once Yaakov had acquired the "bechora"
from Esav, what

privileges (and/or responsibilities) did it
confer?

  Relate your answer to the possible reason
why Yaakov may

have wanted this "bechora"?

     Can you explain why Esav was willing to
sell the

"bechora" for a bowl of soup?  In your
answer, relate to 25:32

and 25:34.

     In your opinion, was it out of
desperation?

     How do these events help us understand
what occurs

between Yaakov and Esav later on in their
lives?  In your

answer, relate to Breishit 32:14-21.

 

TEMPLE 'PATTERNS'

1. In 26:25, we find that Yitzchak "built a
MIZBAYACH and

called out in God's Name".  Recall, that on
several occasions,

Avraham did something very similar (see
12:6-8, 13:1-4, and

21:33, noting their contexts).

     As you study chapter 26, note the events
that lead up to

Yitzchak's building of his "mizbayach" in
contrast to events

that took place before Avraham built his
"mizbaychot.  In what

manner are these events similar, and in what
manner are they

different?

     In your opinion, what is the 'highlight'
of chapter 26,

and how does it relate to 26:23-25?  In other
words, attempt

to explain the relationship between the
mizbayach that

Yitzchak builds and the 'peace accord' that
he reaches with

Avimelech, as well as the nature of the
treaty that is made

between them (see 26:13-28, compare with
21:22-34).

 

2.  In these stories in Sefer Breishit, we
see how building a

mizbayach seems to be followed by "calling
out in God's Name".

In what manner is this similar to what will
take place in the

future, i.e. when Bnei Yisrael will build the
Mishkan (and/or

the Bet ha'Mikdash)?

     Is there a connection between arriving
at 'peace with our

enemies' and building the Bet ha'Mikdash? In
your answer,

relate to Devarim 12:8-12, and II Shmuel
7:1-15, as well as to

the basic purpose of the Bet HaMikdash, as
explained by Shlomo

ha'Melech in Melachim Aleph 8:10-21  [See
also Melachim 10:1-

11!]

.

3. Ramban, in his commentary to 26:20
explains how the events

in chapter 26 foreshadow the building of the
first, second,

and third Temples.  In what manner do the
questions discussed

above support that Midrashic interpretation?

  Finally, relate the last line of that
Ramban to our

discussion of the overall theme of Sefer
Breishit (i.e. based

on our understanding of the events at Migdal
Bavel - as

discussed in our shiurim on Parshiot Noach &
Lech L'cha).

 

PART II - QUESTIONS FOR PREPARATION (for
shiur)

1.  Even though God first promised Avraham
Avinu that his

"zera" [offspring] will inherit the "aretz"
(see 12:7,

13:14-17, 15:18), later on in Parshat Lech
Lcha, God

'qualified' those original promises, by
informing him that

only Yitzchak will be considered his "zera"
(see 17:19-21,

21:12).

  Note how this very point is confirmed at
the beginning of

Parshat Toldot, when God first speaks to
Yitzchak - see

26:1-5.

  In your opinion, is there any reason for
Yitzchak to think

that only ONE of his two sons would be
chosen, and not both?

If so, explain that reason.

  If not, why do you think Yitzchak chose to
bless only Esav,

and not both Yaakov & Esav?

 

2.  Clearly, Yitzchak wants to bless Esav.
However - is it

clear what this blessing was supposed to
entail?  In other

words, was the purpose of Yitzchak's blessing
to single out

Esav as the chosen son, to the exclusion of
Yaakov?  If not,

what was the purpose of Yitzchak's blessing?

  To answer this question, carefully study
the blessing that

Yitzchak originally intended to give Esav
(see 27:28-29), i.e.

the blessing that Yaakov took by trickery. -
Then, compare

this blessing to the early blessings of
"bechira" that God

bestowed upon Avraham and Yitzchak (as noted
in the previous

question). [For example, does it mention
"zera v'aretz"?]

     In your opinion, does this blessing it
relate to the

concept of "bechira"?

     If yes, WHY does Yitzchak give Esav the
"bechira"?

      [Has any forefather thus far chosen who
the "bechira"

goes to?]

     If not, what type of blessing is this?

 

3. Do any other fathers in Sefer Breishit
bless (or curse)

their children?  If so, at what stage in
their life to they do

so, and for what purpose? In general, what
are those blessings

based upon?

   [Relate to the end of chapter 9, as well
chapters 48->49.]

  In regard to the blessing of "bechira"
-i.e. the concept of

becoming God's special nation - in your
opinion, who do you

think that it makes sense that only God
should be allowed to

bestow this blessing - or does it make sense
that the

forefathers themselves should have a say in
the matter?

     Relate to God's purpose in the entire
"bechira" process.

 

4. Later on in the story, Esav convinces his
father to give

him a blessing as well (even though Yaakov
'stole' the

original blessing that was intended for him).
Carefully study

that blessing (see 27:37-40) and compare it
to the original

blessing (see 27:28-29).

     In what manner are these two blessings
similar, and in

what manner are they different?  Attempt to
explain why!

     Relate this parallel to your answer to
the previous

question.

 

5.  In your opinion, why does Rivka intervene
in her husband's

plan to bless Esav?  Can you explain why she
doesn't tell

Yitzchak directly that he is making a
mistake?

     In your opinion, what type of blessing
does Rivka think

that Yitzchak plans to give Esav?

     Does Rivka know something that Yitzchak
doesn't? In your

answer, relate to 25:19-26, especially 25:23!
[See also

Parshanut section below: questions #1 and #2.
See also Radak

on 27:4-5!

     How can that background explain her
behavior?

 

6. When the entire incident is over, Ytizchak
bestows upon

Yaakov an additional blessing (before he
leaves home).  Review

28:1-6, noting the key points of this
blessing and its

context.   How does this blessing differ from
the first

blessing that Yitzchak gave Yaakov (i.e. the
blessing he

thought he was giving to Esav)?

     In what manner does this 'additional'
blessing relate to

the theme of "bechira" discussed thus far in
Sefer Breishit?

What earlier blessing in Sefer Breishit is
this similar to?

     Does Yitzchak grant this blessing, or
does he now 'pray'

that God will bestow this blessing on Yaakov?
[Read

carefully!]  Can you explain why?

     Later on in Sefer Breishit, does God
ever confirm this

blessing which Yitzchak gave to Yaakov?  If
so, when and where

does this 'confirmation' take place!

     [If you give up, start your search in
Breishit chapter 35.]

 

7. It seems that it was certainly God's
intention for Yaakov

to receive the blessing of "zera v'aretz".
However, for some

reason, Yaakov only receives it in a very
'round-about'

manner.  Attempt to explain why.  In your
answer, relate to

the concept of "maase avot siman la'banim"
[the events that

took place in the life of the forefathers
foreshadow future

events in Jewish history].

=======

 

PART III - PARSHANUT

 

RIVKA'S SECRET

1. In 25:23, the Torah informs us: "va'yomer
Hashem LAH" - to

HER. It appears as though only Rivka heard
this nevuah.  In

your opinion, did God speak directly to
Rivka?  See Rashi,

Rashbam, Ibn Ezra & Chizkuni. How do they
answer this

question? Can you explain why?

 

2. In your opinion, did Rivka ever tell
Yitzchak about this

nevuah?

  If yes, why did Yitzchak nevertheless
prefer Esav?

  If no, can you explain why she didn't tell
him?

     Relate your answer to Rivka's behavior
in the story of

the blessings in chapter 27:

  See Ramban 27:4!  How does Ramban answer
this question?

 

'IF HE WAS A RICH MAN'

1. Based on the various stories concerning
Yitzchak and his

family, in your opinion, how wealthy of a man
does he appear

to be?

     Then, study the Ibn Ezra on 25:34, where
he explains that

one of the reasons why Esav was not
interested in the

birthright was because his father was poor
and did not expect

to inherit much.  Read that Ibn Ezra
carefully, follow his

proofs for why Yitzchak was so poor!

     Then see Ramban's rebuttal of this
approach in his pirush

to 25:34.

     As you will see, this is a rather
amazing debate between

two giants of parshanut.  Enjoy!

  [If you are familiar with the life history
of both Ibn Ezra

  and Ramban, you will probably understand
the underlying

  reason for these two very different
approaches.]

 

[for shiur #2 this week - on parshanut]

WHAT MITZVOT DID THE AVOT KEEP?

1. In 26:5, God informs Yitzchak that Avraham
had kept

everything that God commanded, including His
"mishmarti,

mitzvotei, chukotei, v'torotei".

     Review 26:5, and attempt to identify
what each of these

words mean, and what they refer to.  Can you
bring a instance

when any of these words or phrases were used
earlier in Sefer

Breishit?

     As you answer this question, attempt to
understand the

meaning of each word, while considering the
following points:

  .    Should we expect to find these
commandments that Avraham

     kept within the stories about him in
Sefer Breishit?

.    Should we expect that Avraham had kept
certain mitzvot,

even though there is no story in Chumash
about him doing so?

If so, what would those mitzvot be, and what
would be the

source of such an assumption?

.    Should we define the meaning of each of
the words in 26:5

- based on what they refer to later on in
Chumash, or based on

the simple meaning of the word in Hebrew?

  

2.  After you have reached your own
conclusions, see how each

of the following commentators dealt with this
question.  [Note

as well how their respective commentaries
reflect their

different approaches to "parshanut" (and the
three

considerations noted above):

 

     First, see Rashi (on 26:5).

  Does Rashi assume that Avraham kept the
entire Torah,

including rabbinic prohibitions? If so, what
leads him to this

conclusion?

  On what does he base the meaning of each
word in 26:5?

  

     Next, see Ramban, first noting how and
why he disagrees

with Rashi's interpretation.  Then, note how
he provides a

different explanation for Chazal's
understanding that the Avot

kept the entire Torah.  In your opinion,
which approach makes

more sense?

     Then, see the concluding section of this
Ramban, where he

offers his own interpretation "al derech
ha'peshat" of each

word in this pasuk!

  Note how Ramban focuses on the literal
meaning of each word,

and how he relates their context to his
understanding of the

events of Avarham Avinu's own life, as
described in Sefer

Breishit!

     Why do you think that Ramban refers to
this latter

interpretation as "pshat" in contrast to the
Midrashic opinion

that the Avot kept the entire Torah?

 

3.  Now, see Rashbam, noting how his approach
is quite

different that either Rashi or Ramban.  Can
you explain the

logic of his approach and why he attempts to
establish a 'one

to one' correspondence between each word in
this pasuk and

some event in Avarham's life?

     Can you explain what problem Rashbam
faced as he attempts

to explain the phrase "chuotei v'toratei",
based on his

approach up until this point?  Why does he
introduce his

interpretation to this phrase as "omek
pshuto"?

 

  Are the examples that he brings for
"chukotei u'toratei"

based on events in Avraham Avinu's own life?
[Attempt to find

examples!]

     Note how drastically Rashbam's approach
differs from

Rashi's.  Considering the fact that he was
Rashi's grandson,

how may this explain his introductory phrase
of "omek pshuto"?

     Next, see Chizkuni on 26:5, noting how
his interpretation

is almost identical with that of Rashbam - up
until a certain

point.  Then note how his explanation of
"chukotei v'toratei"

differs!  Can you explain why he supports his
interpretation

with psukim from Sefer Tehillim about Avraham
Avinu?  Is his

approach more 'consistent' that Rashbam's?
Explain!

 

4.  Next, see Ibn Ezra, noting how his
interpretation is very

different from any that we have seen thus
far.  Can you

explain the logic behind his approach, and
why he introduces

his explanations with the word "v'yitacheyn"
- [and it could

be (but not necessarily)]?

  Note as well his interpretation for
"chukotei"?  Is this the

standard meaning of this word that you are
familiar with?  Can

you explain why he understands the word
"chok" in a very

different manner?  [Relate to the meaning of
the word "chok"

in Breishit 47:22 & 47:26, see as well his
commentary to

Vayikra 19:19!]

     Finally, note how Ramban's own
commentary on this pasuk

"al derech ha'pshat" is very similar in
approach to that of

Ibn Ezra! Note however how (and why) they
differ in regard to

"mishmarti".

 

5.  Next, see Radak, noting how he relates
his interpretation

to the seven Noachide laws.  Can you explain
how (and why) his

approach is both similar but different than
all of the other

approaches you've seen thus far?

  Attempt to relate his commentary to this
pasuk based on the

philosophical thinking of his time period.

 

6.  Last, but not least, see Seforno on 26:5,
noting once

again how his approach is both similar but
different than all

of the other approaches we've seen thus far.
What element in

his commentary is totally different than all
of the others

that we have studied thus far?

     How does his interpretation relate to
his understanding

of the overall theme of Sefer Breishit (as he
discussed in his

intro to Sefer Breishit) in regard to the
purpose of why God

chose Avraham Avinu?  Relate to the concept
of "tikun olam",

"or lagoyim",  and  'calling out in God's
Name'!

     In the second section of his commentary
to 26:5, Seforno

also explains how God's statement to Yitzchak
in 26:3-5

relates directly to the events that follow in
the continuation

of chapter 26.  Be sure that you understand
how. As you read

the remainder of chapter 26, see if you agree
with his

conclusions!

     In that story, note how and why Seforno
understands that

God has expectations from Yitzchak, based on
the similarities

between this story, and earlier events that
took place during

the life of Avraham.

 

7.  In your opinion, which of the above six
approaches is

closest to "pshat"?  What is the underlying
reason for this

wide range of opinions?

 

                    b'hatzlacha

                    menachem

 

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