[Par-reg] Vayishlach - Questions for self study
Menachem Leibtag
tsc at bezeqint.net
Tue Dec 13 03:13:15 EST 2005
This week's TSC shiurim are dedicated
in commemoration of the yarhzeit of
Reuven Ben Moshe A"H 17 Kislev 5757
*************************************************************
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'YISHLACH
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
'TRICKERY' IN YAAKOV AVINU'S LIFE
1. Review the various stories about Yaakov Avinu in Parshiot
Toldot and Va'yetze, noting almost each one involves some sort
of "trickery". [Note when Yaakov uses trickery, and when
trickery is used against Yaakov.]
a) Can you discern a pattern?
b) In each of these stories, can the trickery be
justified?
c) In your opinion, is Yaakov Avinu later 'punished' for
this trickery? If so, when and how?
d) In your opinion, [if he indeed is later punished for
this trickery] does this necessarily imply that Yaakov was
'wrong' in his actions? Explain!
2. Next, review the beginning of Parshat Vayishlach (32:4-
32:25), noting how Yaakov prepares for his confrontation with
Esav by telling his messengers not only to present a gift, but
also to inform Esav that he [Yaakov] will be coming
'momentarily'. [To verify this, carefully review 32:18-22!]
Try to explain as well why Yaakov finds it necessary to
leave 'gaps' between each flock that he sends.
In your opinion, does Yaakov truly plan to confront Esav,
or is his plan a 'stall' to allow him extra time to 'run-
away'. Base your answer on the other actions that Yaakov
takes, as well as to the fears that he expresses in his prayer
(to which God does not seem to provide an immediate reply)!
In your opinion, is Yaakov using trickery (once again) in
an attempt to run away from his brother, or does he truly plan
to confront him?
Then, review 32:24 (i.e. when Yaakov crosses the Yakok
stream). In your opinion, is Yaakov crossing that stream to
meet Esav or to run away from him? Now, see Rashbam on 32:23!
[See other commentators as well (who disagree).]
3. Based on your answer to the above question, attempt to
explain the deeper meaning of Yaakov's struggle with the
"malach" (see 32:24-30), i.e. why does God send someone to
wrestle with him. In you answer, relate as well to the
blessing that Yaakov receives in the aftermath of that
struggle.
Who does Yaakov meet immediately after this struggle is
over, and what does he do (see 33:1-3)? Relate this fact to
your answer to the above questions!
Based on the above questions, suggest a possible meaning
for Yaakov's name change to Yisrael in the aftermath of this
incident.
THE SHOWDOWN WITH ESAV
4. In your opinion, when Esav first left to meet Yaakov (see
32:6), was his original intention to fight against Yaakov, or
did he just want to greet him? In your answer, relate to
33:1-17, especially 33:4. Relate also to 27:41-45.
Now see Rashi on 33:4 and then Ibn Ezra! [Note Seforno
and Radak as well on 33:4.] Can you explain the reason for
these different approaches to this 'open question'?
5. In your opinion, was it proper for Yaakov to bow down
seven times in front of Esav? Was he simply trying to appease
Esav, or was this an attempt to indicate something more
significant?
Relate to 27:28-29, and see Ramban on 32:4 (and Radak).
[See also Rashbam on 32:29 and Chizkuni on 32:5.]
Finally, see Maharam on 32:5 (in Torat Chaim edition).
['Right wingers' will probably enjoy this commentary (at least
more than Ramban's).]
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
For Shiur #1 - FROM YAAKOV TO YISRAEL
[Note: It would be helpful to answer the above 'Questions
for the shabbos table' as additional preparation for this
shiur.]
1. Recall how Parshat Va'yetze concluded with Yaakov meeting
the "maalachei Elokim" [angels of God] - see 32:1-3. In your
opinion, did this have any affect on his decision to send
messengers to meet Esav (see 32:4-5).
In your answer, relate to the angels that Yaakov first
saw in Bet El before leaving Eretz Canaan, and God's promise
to him at that time (see 28:12-15). Relate as well to why
Yaakov had to run away in the first place, and for how long
his mother told him that he should stay away for (see 27:41-
45).
In your opinion, does Yaakov expect to find that Esav
still wants to kill him, or does he think that Esav is no
longer so angry?
2. Next, review 32:9-12 - i.e. Yaakov's prayer that God save
him from Esav - noting how he recalls several earlier promises
that God had made. How does this prayer relate to his original
assumption regarding Esav and the report he received from his
messengers that Esav is approaching with four hundred men?
Try to find the 'sources' (in Chumash) for what Yaakov
mentions in 32:9 and 32:12. Can you explain why Yaakov chose
to relate to specifically these promises in his prayer? (Be
sure to relate to 22:15-18.)
3. Does God answer Yaakov's prayer? If so, when; and in what
manner?
It appears that God did not provide Yaakov with an
immediate answer to this prayer. In your opinion, did this
affect (in any manner) Yaakov's plan for confronting (or
running away) from Esav? If so, explain how.
4. Based on everything that Yaakov does between 32:4 and
32:23, how does Yaakov plan to save his family?
Note how the next event is his struggle in 32:24-30. In
your opinion, was this confrontation simply 'incidental', or
did God send this person? If the latter, can you suggest a
reason why? Relate your reason to the above questions.
5. At the end of this struggle, Yaakov asks for a blessing,
and the angel changes his name from Yaakov to Yisrael (see
32:28). Attempt to relate this name change to all the
previous events. Explain as well why this should be
considered a 'blessing'!
6. In what manner is Yaakov's name change to Yisrael different
than Avram's name change to AvraHam? [Be sure to note at
least two distinctions.]
Based on your answer, why do you think that Yaakov
continues to be called Yaakov, even after this name change?
Relate you answer to the above questions.
In your opinion, what does each name represent?
See the commentaries of Ibn Ezra, Rashbam, and Chizkuni
on 35:10, noting how they relate to this question.
7. Review 35:9-16, noting how we find once again that Yaakov's
name is changed to Yisrael. In your opinion, does the story
in 25:9-16 CONTRADICT the story in 32:27-29? Or, is this
simply a REPETITION, or possibly a CONFIRMATION, or maybe an
ADDITION? Explain.
Next, review 28:3-4, i.e. Yitzchak's blessing to Yaakov
before he first left Eretz Canaan, noting the purpose of that
blessing as well as God's Name [i.e. Elokim] that Yitzchak
invokes at that time. In what manner is that blessing
similar to the blessing that Yaakov receives from God at this
time? Can you explain why?
8. If you follow the commentaries of Ramban and Seforno in
chapter 32, you'll notice how they find numerous parallels
between these events in Yaakov's life and the history of Am
Yisrael. Can you explain what leads them to this conclusion?
For Shiur #2 - WHEN DOES YAAKOV RETURN TO BET EL?
1. In your opinion, how much time elapses between the events
recorded in 32:27-29, and those recorded in 35:9-15? [Or at
least what events took place in the interim?] How would this
affect your understanding of the connection between these two
events?
2. Recall that Yaakov had made a "neder" before his departure
to Padan Aram (see 28:18-22).
Based on that promise, what would you expect Yaakov to do
immediately upon his return to Eretz Canaan?
Does he do fulfill that promise? If so, when, and why
then? If not, can you explain why he doesn't?
3. Review 30:25, 31:1-3, 31:13, 31:18. Based on those psukim,
would you expect Yaakov to return immediately upon his arrival
to his father and/or to Bet-El?
Can you explain why he doesn't?
4. Make a list of all of the events that take place in Parshat
Va'yishlach. As you do so, make special note of its division
into 'parshiot'. Attempt to determine the amount of time that
elapses from one event to the next. In your opinion, does the
progression of these events make sense?
5. Based on 31:41, 29:20-32, and 31:23, approximately how old
are Yaakov's children when he first returns to Eretz Canaan?
How old is Dina (maximum)? How old are Levi & Shimon?
When you read the story about Dina and Shchem in chapter
34, how old do Dina, Shimon & Levi seem to be during this
incident? Based on the above, attempt to reach a conclusion
concerning how many years elapsed between Yaakov's arrival at
Shchem and the incident with Dina?
6. In your opinion, does it make sense that until that time
he had never yet gone to visit his father, or to fulfill his
"neder" at Bet-el? If he did, then why does the text not
indicate so? If he had not, can you explain why he didn't?
7. Read 35:1-8 carefully, noting how it forms its own
"parshia" (and hence it is separate from 35:9-22).
What is the thematic connection between 35:1-8 and the
story of 'Dina & Shchem' in chapter 34? Could it be considered
part of the same story?
Note carefully why God instructs Yaakov to go to Bet-el
in 35:1-3, i.e. for what purpose. Is there a precedent for
this purpose at this site of Bet El? Does this relate in any
manner to Yaakov's "neder" in 28:15-22?
Review once again 35:1-8, noting the "mizbayach" that
Yaakov builds and its purpose. Does this relate in any manner
to his "neder"? If so, explain how; if not explain why it
doesn't - and why he does build this mizbayach.
8. Now read 35:9-22 carefully. Does it make sense that this
story takes place immediately afterward (i.e. after 35:1-8),
or could one entertain the possibility that it took place much
earlier?
In answer, relate to the textual parallels between 35:9
and 33:18 -"b'vo'oh m'Padan Aram...". If so, what problems
raised above (regarding the story of Dina in Shchem) would be
solved?
If this 'parshia' indeed did take place earlier, can you
explain why the Torah records these events not according to
their chronological sequence. In your answer, relate to
strange wording in 35:22 and its thematic connection to 35:23.
9. Note that 36:1 begins a new unit of "toladot" (Toldot
Esav).
Where did the last unit of "toldot" begin? (See 25:19.)
Where does it end? (Relate to 35:23-29.)
How is the conclusion of this unit of "toldot" different
than the conclusions of the earlier units of "toldot" in Sefer
Breishit (i.e. how many sons are 'chosen' and who is
'rejected')?
Explain why this observation is significant to the
overall theme of Sefer Breishit (of "bechira")?
Why may we have thought otherwise (i.e. that not ALL of
Yaakov's children would be chosen)?
PART III - PARSHANUT
Shalem, Shalom, Shchem
1. Read 33:18 "va'yavo Yaakov SHALEM ir Shchem..."
a) In your opinion is "SHALEM" the NAME of the city at
which Ya'akov arrived, or is it an ADJECTIVE describing HOW
Yaakov arrived? (In your answer, be sure to relate to both
Breishit 14:18 and 28:21!)
b) If "SHALEM" is the name of a city, then what is
"SHCHEM" the name of?
c) If "SHALEM" implies that he "arrived safely", would
this be proper Hebrew? Based on the context of this pasuk, in
your opinion which explanation makes the most sense?
2. Now, see how the various commentators approach this
enigmatic pasuk.
a) First, see Rashi and Ibn Ezra. In your opinion, which
approach is "pshat", and which is "drash"?
b) Next, see Ramban, who quotes Rashi and Ibn Ezra, and
argues with both of them. In what general manner is his
pirush similar to theirs?
c) Why do you think Ramban argues with Rashi & Ibn Ezra?
Is his approach closer to "pshat"?
d) Now, see Seforno. How is his explanation different
from all the above? In your opinion, is this closer to pshat?
e) Next, see Rashbam. How is his pirush totally
different? (Why is Rashbam so adamant that his pirush is the
ONLY 'real' pshat? Do you agree?)
f) Finally see Chizkuni. Does he agree totally with
Rashbam? What other problem does Chizkuni deal with? [Note
how he proves that this cannot be the same city of SHALEM as
in 14:18!]
3. In your opinion, why did Esav originally move from Eretz
Canaan to Har Seir? [See 32:3, 33:14-17]
Now, see 36:5-9!! [Compare also with 13:5-15!]
Now, see Rashi, Rashbam, Ramban, Seforno, Radak &
Chizkuni!
How does each "parshan" solve this problem.
According to each, WHEN did 36:6-8 take place?
Be sure to see Ramban inside. [It is a classic
example of his magnificent approach to parshanut.]
4. Review 35:22, noting how the pasuk (and the story) end
abruptly with: "va'yishma Yisrael". In your opinion, what does
this phrase imply, i.e. what did Yaakov 'hear', or what did he
do?
No matter what your answer is, why do you think that this
pasuk is so ambiguous?
First see Rashbam (35:22) on this phrase. Note how he
relates this pasuk to what is later written in 49:4. Can you
explain why? Next, see Seforno. How is his pirush different
than Rashbam? Note as well how it is similar, in regard to the
fact that this phrase can only be understood in light of
another pasuk in Chumash.
Finally see Radak. Note how radical his approach is! Note
how he relates in his pirush to Yaakov's "neder" in 28:21! Can
you explain why? In your opinion, is Radak's interpretation
based on that pasuk, or does that pasuk simply provide
support?
MAASE AVOT SIMAN LA'BANIM
1. In his introduction to the Parasha (before 32:4) - Ramban
explains how these events relate to Jewish history. As your
study Ramban on chapter 32, note how he follows this approach.
According to this Ramban, can (or should) we apply these
events to our decisions in later generations concerning how to
react to provocations against the Jewish people?
If so, are the answers 'clear-cut'; or do these stories
help us appreciate the events after they take place?
As you study other commentators on chapter 32, note how
they also find parallels between these events and other events
in Jewish history. In what manner are their conclusions
similar to Ramban's and in what manner are they different?
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