[Par-reg] VAYERA - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Tue Nov 15 09:55:45 EST 2005
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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'YERA
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
AVIMELECH & AVRAHAM
1. In Parshat Va'yera , we find two encounters between
Avimelech and Avraham Avinu (one in chapter 20, and the other
in 21:22-34). As you review these two stories, attempt to
identify their primary topics, while noting how they are
similar, and how they differ.
Be sure to note the reason for Avraham's 'criticism' of
Avimelech in each story. Attempt to relate these rebukes to
the underlying purpose for WHY Avraham Avinu was chosen to
become the forefather of God's special nation?
2. What is the meaning of the name "Avimelech" in Hebrew? In
your opinion, do you think that was his name from birth, or
could one suggest that the Torah calls his by that name as it
representative of Avraham's relationship with other nations.
Similarly, attempt to explain why the Torah finds it necessary
to record as well that Avimelech was accompanied by his
'commander in chief' - Phichol - in each of these encounters.
Based on 21:22-23, what do you think causes Avimelech
to initiate a covenant with Avraham Avinu? Based on 21:24-30,
why does Avraham agree?
In your opinion, how could these encounters reflect future
relationships that may develop between Am Yisrael and other
nations?
3. Review once again the final psukim of this unit (i.e.
21:30-33). Note how this includes not only a covenant, but
also tells how Avraham plants an "eshel" in Beer Sheva and
'calls out in God's Name'. Can you explain the connection
between this 'calling out' and the covenant?
Note the various translations of "eshel" as suggested
by the commentators. Can you explain what leads them to their
conclusions?
Relate your answer to the obvious parallel between
these psukim and Breishit 12:8 and 13:4. [Relate once again to
the Ramban on 12:8!]
YIRAT ELOKIM & the AKEYDA
[The following questions are for discussion.]
1. In your opinion, can man determine on his own (i.e. without
Torah) what is right and what is wrong? [This concept is often
referred to as 'natural morality'.]
For example, does man understand instinctively that it
is wrong to kill and steal, or must this be taught?
In your answer, relate to why God punished "dor
ha'Mabul" (the generation of the Flood). Did they know what
they were doing was wrong? Were they aware that they acted in
an evil way? If so, how did were they supposed to know that
their actions was wrong?
Would you say that there are certain actions (of
social behavior) that 'everyone' would agree are wrong?
2. Review the last five of the Ten Commandments (see Shmot
chapter 20). Had these commandments not been given at Har
Sinai, would Am Yisrael have thought that they would have been
permitted? If not, why are they included in the Ten
Commandments? [Answer this question in relation to the first
five commandments as well!]
See Rashbam on Breishit 26:5, noting his explanation of
"chukotei v'torortei". Be sure that you understand what he
means by "mitzvot ha'nikarot" - and why there were kept during
the time of the Avot, and what happened concerning them at Har
Sinai.
3. After the Flood, we find several 'guidelines' that God
commands Noach (see 9:1-7). How would you categorize these
mitzvot? In other words, to they relate to man's relationship
with his fellow man or with God (or both)?
In your opinion, should Noach have been able to
understand these commandments on his own (i.e. even without
God's specific instructions)?
4. Review the contrast between God's statements re: mankind
both before and after the Flood, i.e. compare 6:5 with 8:21!
Can you find any connection between these statements and the
"mitzvot" that God instructs Noach after the Mabul in 9:1-7?
In your opinion, in addition to these mitzvot, does God have
any other expectations from mankind?
Would you say that these mitzvot are God's primary
'expectation' from mankind, or do they serve simply as a
'vehicle' to help mankind achieve a different goal?
[Relate to 11:1-9 and our shiur on Parshat Noach
re:Migdal Bavel!]
[With this background, our discussion moves now to Parshat
Va'yera:]
5. Note how Avraham explains to Avimelech why he 'lied'
regarding Sarah: "for there is no YIRAT ELOKIM [fear of God]
in this place, and they would kill me [in order] to take my
wife" (see 20:9-11).
In your opinion, what does Avraham refer to when he
mentions "YIRAT ELOKIM"? Does Avraham expect that Avimelech
believes in God. Did God ever appear to Avimelech or his
people beforehand and tell them what is right and what is
wrong?
Furthermore, why is God's Name here Elokim and not
shem Havayah?
6. The phrase "YIRAT ELOKIM" appears several other times in
Chumash. Examine its meaning in the following sources, noting
what type of behavior it relates to, and whether it relates to
'the fear of God' by jews or by non-jews.
Breishit 42:18 - re: Yosef, pretending to be an
Egyptian.
Shmot 1:21 - re: the midwives killing the male babies
Shmot 18:21 - re: Yitro's advice re: the appt. of
judges
Devarim 25:18 - re: the sin of the Amalek.
What type of general behavior do all of these sources relate
to?
Based on these examples, what type of behavior would
you say that "yirat Elokim" refers to in Breishit 20:9-11?
7. With this in mind, review the story of the AKEYDA (chapter
22), noting which Name of God the Torah uses (i.e. "shem
Elokim" or "shem Havaya") when it describes God's various
commandments to Avraham Avinu.
Can you find a pattern?
Could one say that the AKEYDA presents Avraham with a
conflict between 'natural morality' and 'divine command'? If
so, explain why.
In your opinion, what should Avraham do?
In your opinion, is it possible that God would command
something that is not morally just?
How would this relate to the concept of "yirat elokim"
discussed above?
8. Carefully review Breishit 22:12 (note how this pasuk is the
climax of the story). How did you translate the word "ki" in
this pasuk, as 'that' or 'because' or 'even though'? [As you
are aware, the word "ki" can carry several different meanings
in the Bible.]
What is the meaning of "yirat Elokim" in this pasuk!
Again, how would this relate to the concept of "yirat elokim"
discussed above?
9. Note that at the end of the AKEYDA, God makes yet another
promise to Avraham Avinu concerning the future of his
offspring (see 22:15 19).
To which earlier promise (or promises) or Avraham
Avinu is this promise most similar?
Is this promise only a repeat, or is something new
added? If so, what is that new addition, and how does it
relate to the Akeyda? (Relate this to "brit bein ha'btarim".)
[See Ramban and Radak on 22:16.]
TOLDOT TERACH
1. Parshat Va'yera informs us not only of the birth of
Yitzchak, but also of the birth of several other of TERACH's
grandchildren and great grandchildren (see 19:30 38,
22:20 24.)
Why do you think these stories are an integral part of
Sefer Breishit? [Relate to 11:26 32, the fact that we find a
header "ayleh toldot Terach", and that later on in Sefer
Breishit we never find "ayleh toldot Avraham". Relate also to
our shiur on Parshat Noach.]
2. Which of Terach's descendants later 'weave' their way back
into the family of Avraham Avinu? [Be sure that you can name
descendants from both Haran's family as well as Nachor's. Is
it usually a male or female who returns back to the family?
Attempt to explain why this may be significant.
3. Review 22:20 24, noting how many wives (and/or concubines)
that Nachor marries, and how many children he has from each!
To which of the Avot are these 'statistics' similar to?
Does anyone else in Sefer Breishit have twelve
children?
[Relate to 17:20 and 35:23-26.]
PART II QUESTIONS FOR PREPARATION (for weekly shiur)
1. Review chapters 18 and 19, noting that even though they
appear to be two separate stories, the Torah includes both of
them in the same "parshia". [As we explained earlier,
"parshiot" are 'paragraph' type divisions & are part of the
Sefer Torah.]
In your opinion, why does the Torah combine these
stories into one "parshia", even though they appear to discuss
different topics? Can you identify a thematic connection
between them?
In your answer, relate to 18:17-21, noting especially
to 18:19, noting how these psukim serve as a transition
between two stories.
2. Study 18:17-19 carefully, and attempt to explain why these
psukim are recorded at this point.
Note the obvious parallel between 18:18 and the
Torah's description of God's original choice of Avraham in
12:1-3. Attempt to explain the thematic significance of this
parallel, and how 18:18-19 can help us understand why God had
originally chosen Avraham Avinu in chapter 12.
How will doing "tzedaka u'mishpat", and teaching that
'way of God' to his children, facilitate Avraham's offspring
becoming a 'great nation' and a 'blessing for other nations'?
3. To better appreciate the meaning of the phrase "tzedaka
u'mishpat", as it appears in 18:19, see the following sources,
noting how it relates to a primary theme in the entire Tanach:
Shmuel Bet 8:15 [noting how this is a summary pasuk];
Tehillim 72:1-13
Melachim Aleph 3:7-11; 10:1-9
Yeshayahu 1:9-17,21-27, 5:1-7, 11:1-6;
Yirmiyahu 9:22-23, 21:11->22:4, 22:13-17,
23:5-6,13-14;
Yechezkel 16:48-50; 18:5-20
[That should keep you busy.]
4. In 18:19, what does the word "y'daativ" mean, and how does
it relate to the word "l'maan" (which follows)?
Does this imply that God 'knows' what will happen, or
does it explain why God has come 'to know' Avraham, i.e. why
He had chosen him? [See Ramban on this pasuk!]
5. Review 18:23-32, i.e. the conversation between God and
Avraham concerning the future of Sdom. Does Avraham request
that God save only the righteous men in Sdom, or the entire
city? If the latter, can you explain why, and how this
relates to the 'reason' for why Avraham was chosen to become
the forefather of God's special nation?
6. As you study the rest of this 'parshia', note how often
this "shoresh" - "yud.daled.ayin" - is used. Pay careful
attention in 18:19-21 and in 19:5-8. Based on these examples,
what does the word "yadah" imply?
Note also the parallel to Yirmiyahu 22:13-17 re: the
word "yadah" and "tzedek u'mishpat". Note also Yirmiyahu
9:23.
7. Based on 18:19 and its context (i.e. the fact that it
explains why God must consult with Avraham before destroying
Sdom (see 18:17), would you expect that the sin of Sedom to be
is some manner related to a lack of "tzedaka u'mishpat"?
To the best of your recollection, what was the sin of
Sdom?
Is this based on psukim or on Midrashim?
====
Now, let's take a closer look at the psukim that describe what
happened with Lot in Sdom.
8. Based only on 19:1-3, how would you judge Lot's behavior?
Does he act in manner similar to Avraham (i.e. inviting guests
etc.)? Why does he go 'out of his way' to make sure that the
guests have a place to stay? Would this make him deserving of
redemption? Relate this to 18:20-22!
Similarly, relate 18:20-22 to the events that take place
in 19:4-10, and God's decision to destroy the city.
9. Note that in 19:4 an entire group gathers around the house
of Lot.
Does a simple reading of this pasuk give the
impression that the ENTIRE city gathered there, or only some
of the people? Does it appear that this group includes people
both young and old? If so, does it appear that only men were
there, or that there were women and children as well? (See
19:11.)
In your opinion, why did this group of people gather
outside Lot's house? Do they all want to 'sodomize' Lot's
guests, or could you suggest a different reason for this
gathering? [See Ramban.]
10. Review Yechezkel 16:48-50, noting how he provides an
explicit definition of the sin of the people of Sdom. Note
also how Chazal describe the sin of Sdom in Mishnayot Avot
5:10 (re: "midat Sdom" / if you have ample time, see also
Sanhedrin 109a).
Based on Yeshayahu 1:9-27, and his comparison between Sdom
and Am Yisrael, what seems to be his understanding of the sin
of Sdom?
What does this suggest in regard to our understanding
of the nature of the sin of the people in Sdom as described in
Parshat Va'yera? [See once again Ramban on 19:4!]
11. In 19:9, what prompts the men of Sdom to say to Lot: "You
have just come to live here, and now you 'judge' us
[v'iyishpot shafot]..."
What 'judgment' are they referring to, and how does
this relate to Lot's previous statement and the context of
these events? Compare this to the use of shoresh "li'shpot"
in Shmuel I 7:6 and 12:7. What type of 'judgment' do these
psukim refer to?
Would you say that Lot has acted as a judge, or that
his earlier statements were interpreted as 'judgmental'?
Compare Lot's offer of his daughters to Reuven's
suggestion re: his own sons in Breishit 42:37. In what manner
could Lot's offering of his daughters to the 'crowd' be
considered a 'rebuke', and not necessarily a serious offer?
12. Based on the above questions, can you find significance in
the fact that Avraham is told about the destruction of Sdom by
the same messengers who tell him about the birth of his son
Yitzchak?
In your answer, be sure to relate once again to
18:18-19!
What can the Torah's recording of these events teach us in
regard the importance of doing "tzedek u'mishpat" as a Jewish
way of life?
PART III PARSHANUT
The Wicked Men of Sdom
1. See Rashi's comment to 19:5 concerning the group of men
that gather around Lot's house. According to Rashi, why do
they gather? If so does it make sense that so many people had
gathered, young and old, outside his house? How does Rashi on
19:4 'solve' this problem - i.e. who are "anshei Sdom"?
2. Next, see Ramban on 19:5, and read his commentary
carefully. In what manner is his approach totally different
than Rashi's? Based on Ramban's explanation, can you explain
WHY he argues with Rashi? [Can you explain how Ramban's
interpretation solves the problem in 19:4 concerning WHO
gathered around Lot's house?
Which approach would you consider more comprehensive?
3. Upon their sudden arrival, Lot bakes MATZOT for his guests
(see 19:3). According to pshat, why do you think that Lot
baked matzot instead of chametz?
Rashi claims that it was "pesach"! In your opinion,
is this pirush "pshat" or "drash"?
What other thematic parallels exist between the story
of the destruction of Sdom (& Lot being saved) and the story
of Yetziat Mitzraim? Based on those parallels, can you find a
deeper meaning to Rashi's commentary?
====
THE AKEYDA - a punishment?
4. The opening psukim of the Akeyda "vayhi achar ha'dvarim
ha'eyleh..." (22:1) suggest a connection between this story
and previous events.
See Rashi 22:1. How do each of his two interpretations
explain this connection? What is the primary difference
between them?
Next, see Rashbam 22:1. How does he explain the
relationship between the Akeyda and the previous parshia? Can
you explain why he considers this event as a punishment?
See also Radak. In what manner is his approach
different than Rashbam's, and in what manner is it similar?
====
5. See Seforno on 22:18, where he explains the meaning of
"v'hitbarchu b'zaracha...".
Note not only his commentary, but also his choice of
words, noting how they relate back to Tzfania 3:9! [Relate
this to our earlier discussion of "kriyah b'shem Hashem", and
its connection ot the primary theme of God choosing a nation
in Sefer Breishit.]
Can you explain why Seforno chose that wording?
JUST A DREAM?
6. Re: whether the events in 18:1-16 actually happened or all
took place in a prophetic dream, see Ibn Ezra, Ramban, and
Radak on 18:1 for a very interesting discussion.
How would this help explain why Sarah laughed when she
first heard the news, even though Avraham had already
'laughed' when he heard the news back in 17:17!
Note also Rashbam on 18:16 and 18:20 re: who spoke to
Avraham, i.e. God directly, or through of the "malachim".
b'hatzlacha,
menachem
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