[Par-reg] CHAYA SARA - questions for self study

Tue Nov 22 08:24:54 EST 2005

*************************************************************
     THE TANACH STUDY CENTER [http://www.tanach.org]
          In Memory of Rabbi Abraham Leibtag
     Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************

          PARSHAT  CHAYEI SARA  - Questions for self study

PART I - QUESTIONS FOR THE 'SHABBOS TABLE'

YITZCHAK & YISHMAEL
1.  Have you ever heard of a place in Israel called 'Be'er
Lachai Ro'i'?  If so, in what area of Israel is it located,
and to the best of your recollection, what Biblical events
took place there.
  If not, review Breishit 24:62 and 25:11 (in their context),
noting how this seems to be an area where Yitzchak was living.
Can you explain why he chose this site?
  Has this same site ever been mentioned earlier in Chumash?
In case you don't recall, review the story in 16:5-16.  Based
on that story, in what manner may it be significant that
Yitzchak chose to live there?  In your answer, relate to the
relationship between Yitzchak and Yishmael, as can be implied
in 25:9.  Note as well 25:12-18.
  Finally, see Ramban, Seforno, and Radak on 24:62 in relation
to this question.  Note how each opinion is quite different.

2.  Towards the end of the Parsha, Avraham sends away all of
his children (except Yitzchak) to "Kedma, el eretz kedem"
(25:6), while Yitzchak remains in Eretz Canaan.  Relate this
Biblical 'direction' of 'kedem' to Breishit 3:24, 4:16, 11:2,
& 13:11 (note Rashi)!  Based on those sources, why do you
think that the Torah found it necessary to tell us this
'direction' in relation to where Avraham sends his other
children?

'LASUACH BA-SADEH'
3.  In 24:63, we are told that Yitzchak had gone 'lasuach ba-
sadeh'.  In your opinion, what does this phrase mean?
     Can you remember an earlier usage of a similar word in
Sefer Breishit?  If so, can you explain how this may be
related?

4. Next, study the classic commentators on this pasuk, noting
the 'pshat' interpretations as presented by Ibn Ezra and
Rashbam; as well as (what appears to be) the 'drash' approach
of Rashi (and Rabbeinu Chananel).  [Note also Seforno.]
  Can you explain how these interpretations relate to Breishit
2:5?   Be sure that you find the connection between Rashi on
24:63 and Rashi on 2:5.
     Finally, see Chizkuni on 25:63.  Can you explain why he
relates this pasuk to Gan Eden?  Based on 2:5, can you explain
why this 'drash' may be 'pshat'?

'EVED AVRAHAM' & RIVKA
5.  Note that throughout the entire Parsha, we are never told
the name of the 'eved Avraham'!  Chazal explain that the eved
was Eliezer, and that Avraham feared that Eliezer wanted
Yitzchak to marry his own daughter.  Can you support this
based on 15:1-4?

6.  Even though Avraham's servant comes from far away, Rivka's
family readily agrees to send her back with him.  Review the
story in 24:48-52, especially their stated reason for agreeing
in 24:50!      Use this pasuk to explain why they agree, and
why it was necessary for Eliezer to repeat the entire story of
how he met Rivka (i.e. from 24:33-50) . [Note how 24:53
provides an additional reason.]

7.  Note the bracha that Rivka receives from her family:
"achoteinu, at hayi le-alfei revava, ve-yirash zar'ech et
sha'ar son'av" (24:60).  Compare this to God's earlier promise
to Avraham at the Akeida: "ve-yirash zar'acha et sha'ar oyvav"
(22:17).  What is the significance of this parallel?
     See Rashi & Rashbam.

PART II- QUESTIONS FOR SHIUR PREPARATION

For shiur on the topic - AVRAHAM & BNEI CHET
1.  Avraham introduces his wish to buy a burial plot from Bnei
Chet with the phrase "ger ve-toshav anochi imachem" (see
23:4).
     How did you understand the words 'ger' and 'toshav'?
     Are these two different reasons, or do both words
together explain one reason?  [See the commentators, noting
how most of them provide more or less the same interpretations
[e.g. Rashbam, Ramban, Ibn Ezra.]
     Then, as you study Rashi's interpretation, note how he
explains"pshat and then drash.  In your opinion, why does
Rashi find it necessary to quote this Midrash Agadda?  Can you
suggest a deeper meaning?
     Next, review Vayikra chapter 25, noting its primary
topics as well as the phrase 'ger ve-toshav' in 25:23, 35, &
47.  What is the meaning of this phrase in 25:23, and its
significance in the context of 25:23-24?
     Finally, note the Torah's use of the word 'achuza' in
25:24.  How does this relate back to Breishit 23:4 and the
phrase 'achuzat kever'.

2.  Let's return to Avraham's request to buy an achuzat kever
from Bnei Chet in 23:4.  What does the word achuza mean?
     What 'shoresh' does it stem from?  What other words share
the same shoresh?  (See for example Breishit 22:13, 25:26,
47:27, Shmot 4:4.)
     Compare this with other uses of achuza as in: Breishit
47:11, Vayikra 14:34, Bamidbar 27:7, 32:5,22.
     Can you explain why we often find the verb 'natan' [to
give / grant] associated with the word achuza, as in the above
examples?
     Based on your answer to the above question, explain the
meaning of achuza in Breishit 17:7-8 (in relation to God's
promise of Eretz Canaan in brit mila).  Compare this to the
Torah's use of the word 'yerusha' when it describes how the
land is being given to Avraham Avinu in brit bein ha-btarim
(note Breishit 15:3-8,18.)

3.  To understand more precisely what the word yerusha
implies, see Bamidbar 33:50-53, and also Vayikra 20:24.  In
these examples, what type of 'ownership' does the word yerusha
imply?  Based on these sources, what in your opinion is the
difference between the acquisition of land based on achuza or
yerusha?
     Attempt to relate this to the differences in the nature
of the two covenants that God made with Avraham - i.e. in
relation to the land: brit mila (see 17:3-8); and in relation
to how Yisrael will become a nation in brit bein ha-btarim
(see 15:1-20).

4.  Based on these sources, does 'Eretz Yisrael' belong to Am
Yisrael or to God?  Relate this to the first Rashi in Chumash
(read that Rashi carefully, noting its parallel in Yirmiyahu
27:5-6).  Relate also to Shmot 19:4-6 ('ki li kol ha-aretz')
and Vayikra 25:23-24.  How does this relate to the primary
theme of Sefer Breishit?

For Shiur on the topic - A WIFE FROM 'TOLDOT TERACH'
1.  Note that both Avraham and Yitzchak insist that their
[chosen] children take wives from the family of Nachor (see
24:3-4,10 and 28:2).
     Note also who Avraham and Nachor married - see 11:29 and
20:12, and Rashi on those psukim.  (Relate this also to
Breishit 28:9.)  What do you think is the significance of this
phenomenon?

2.  Based on the above, it would seem that there is something
special about the children of Terach ('toldot Terach').  What
do you think is the nature of this special quality?  Relate
your answer to 11:27-32.  See also Seforno & Chizkuni on
11:31-32.
     Relate this to the fact that the Torah specifies 'eileh
toldot Terach' (11:27) at the conclusion of the series which
began with 'eileh toldot Shem' (11:10), yet for some reason
never introduces in a similar manner 'eileh toldot Avraham',
even though we do later find 'eileh toldot Yitzchak' (25:19),
and 'eileh toldot Yaakov' (37:2)!
     Why do you think that toldot Avraham are 'missing', while
we seem to have toldot Terach instead?

3.  Where does the unit which began with toldot Terach end?
(In other words, where is the next time that we find 'eileh
toldot...'?)
     What would you consider the primary topic of this unit?
     Note that this unit contains not only the story of
Avraham, but also includes the story of Haran's and Nachor's
children (see 19:30-38, 22:20-24 & 25:1-9.)  Can you explain
why these stories are included?

4.  In your opinion, how does Sefer Breishit use the
progression of the series of eileh toldot... to help develop
its theme?

PART III - PARSHANUT
1.  Read 24:1.  What ambiguity is present in the Torah's use
of the word ba-kol'?
     a)  What does the word ba-kol mean?  Note how almost
every parshan offers a different explanation.  See Rashi, Ibn
Ezra, Rashbam and Radak.  Try to explain the differences
between the explanations.
     b)  Explain, according to each parshan, how this pasuk
relates to the parshia that follows afterward.
     c)  Now, see Ramban.  (The Ramban is quite long, but see
at least the first section of his peirush.)  How is Ramban's
peirush different than the others?  Why do you think Ramban
enters into such detail here?
     d)  As you study these commentaries, attempt to notice
what is typical of the style of each commentator?

2.  Before Avraham sends Eliezer on his mission, he makes him
take an oath - see 24:3.  Read this pasuk carefully, noting
what is difficult about the manner how Avraham describes God
in this pasuk - "Elokei ha-shamayim ve-Elokei ha-aretz".
Compare this to Avraham's own statement in 24:7!
     First, note how Rashi understands 24:3, and what he
learns from it!   [See also the related Gemara in Mo'ed Katan
18b.]
     Then see Ramban on 24:3.  In what manner is his
explanation of 'Elokei ha-aretz' totally different than
Rashi's?  Can you explain why?  (Note that Ramban himself
explains why!)
     Next, see Seforno on 24:3.  Explain how his
interpretation is totally different than Rashi or Ramban.
     Finally, see Radak on 24:3.  Is his peirush most similar
to Seforno?
     Try to explain why.
     How does Radak resolve the parallel in 24:7?
          See also Rashi on 24:7.
     How did Ramban deal with this problem in his peirush to
24:3?
     [Note as well the very interesting (& philosophical)
manner in which Chizkuni (on 24:7) relates to Rashi's
peirush.]

3.  At the middle of 24:7, we also find that Avraham says that
God had 'spoken to him' and 'sworn to him' that he will give
this land to his offspring.  In your opinion, what specific
incidents is Avraham Avinu referring to?  In other words, when
did God 'speak' [diber] to him, and when did God 'swear'
[nishba] to him about the land for his offspring [zera va-
aretz].
     After you do (or don't) find an answer, see how Rashi,
Radak, and Seforno related to this question.  [Note also how
Ramban argues with Rashi's explanation of 'diber li'.]
     Which of these two interpretations relates primarily to
the previous use of the word 'shevu'a', and which
interpretation relates to the phrase that follows 'le-zar'acha
eten et ha-aretz ha-zot'?
     Use this distinction to explain the reason for this
'machloket'.

4.  At the end of the Parsha (25:1-4), we are told of
Avraham's children from a wife named Ketura.  Chazal say that
Ketura was actually Hagar, and that Avraham remarried her in
his old age.
     a) Do you think this idea is pshat?
     b) Now see Rashi, Rashbam, Ibn Ezra, Chizkuni and Radak.
Again, note how and why each parshan offers a different
opinion.  Note also the reasons given for each interpretation.

5.  Read 24:6-9, noting how Avraham's instructions to Eliezer
include a 'promise'(?) that Hashem will send a 'guardian
angel' to assure that Eliezer will be successful (read 24:7
carefully).
     In your opinion, is Avraham's statement that God will
send His angel to help a 'prayer' or a 'prophecy'?  In your
answer, relate to the entire set of psukim from 24:1-10.
     After you have thought out the possibilities, see the
commentaries of Ibn Ezra, Rashbam, Chizkuni and Radak on this
phrase.

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