[Par-reg] Parshat Breishit - quesitons 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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           for PARSHAT BREISHIT

PART I - QUESTIONS FOR THE 'SHABBOS TABLE'

WHAT'S IN A NAME?
1.  As you study Parshat Breishit, you'll probably notice
several instances when NAMES are given, either by God or by
man.  As your review the first two chapters, make note of each
instance when a name is given; then see if you can discern a
pattern.
     For example, see Breishit 1:5, 1:8, 1:10, AND 5:1-2,
noting the names that God Himself gives to His various
Creations.  Note especially on which days (and stages) of
creation these names are given (and on what days God does not
give names).
     Is there a pattern?
     In what manner to those creations (to which God gave
names) relate to our daily life, and man's relationship with
God?

2. Next, review chapter two, noting what (or who) God gives
names to.  Then review 2:18-25, noting that man also gives
names to certain items of Creation.
  What is the meaning of these names that man gives, and (in
your opinion) how does this relate to man's relationship with
those creations.

3. In our daily lives, we use names when addressing others.
Explain the underlying reason why people give significance to
names, and why they are more meaningful than calling someone
by simply an identification number (or just 'hey you').
     How (and why) does a 'name' often relate to the nature of
a relationship between individuals? For example, can you
explain why we often find that people who share a more intense
relationship (of either love or hate) often use 'special'
names?
     How could this phenomenon relate to the above questions,
i.e. in regard to the names that both God and man give in the
story of Creation?

4. Note the names given to Adam's children in 4:1-2.  Can you
cite other examples in Chumash where we find not only a name
being given to a child, but also a reason for that name?  Can
you explain why this is so common?

CALLING IN GOD'S NAME!
5. Now, carefully read last two psukim of chapter four (4:25-
26). Who is naming these children, and what is the meaning of
each name?
     Then, pay careful attention to the final phrase - "uz
huchal l'kro b'shem Hashem".  Attempt to explain what this
phrase means, especially what it means to 'call out in God's
Name'.
     In this pasuk, did you understand that man is giving (or
not giving) a name to God?  Based the above questions, explain
why this may be significant. [The various commentaries on this
pasuk are discussed in the Parshanut section below.]

6. With 4:26 in mind, note the name of Noach's 'most
important' son (see 5:32, i.e. the one who receives the best
blessing in Breishit 9:25-27).  Attempt to explain the
significance of "Shem"'s name, and why Noach may have chosen
this name for his son.
     Based on 4:26, what do you think was Noach's hope for the
future of this son?  Did anyone 'special' ever emerge from
SHEM's descendants (note Breishit 11:10-26!)?

7. Finally, note in 12:5-8 how Avraham 'calls out in God's
Name' immediately upon his arrival in Eretz Canaan, i.e. after
he builds a MIZBAYACH in Bet-el.  Note also 13:1-4!
     Can you explain why this may (or must) be significant?
          [Be sure to see Ramban on 12:8!]

8. Based on these questions, what in your opinion is the
connection between God giving a name, and man giving a name?
Can you identify an ultimate goal in this process?
     Relate to Tzefania 3:8-9!
    [The TSC shiurim on Parshiot Noach & Lech Lcha will
    relate to the topic alluded to in these questions.]

THE GENEOLOGIES OF CAIN vs. ENOSH
9.  Review 4:17-19, noting the names of the seven generations
that follow Cain (i.e. from Chanoch thru Lemech/ father of
Tuval Kayin).  Then compare these names to the seven
generations from Enosh found in chapter 5 (i.e. from Keynan
until Lemech / father of Noach)!
     Can find a parallel for each name?  Note how some names
are almost identical, while others are slightly different!  In
your opinion, is there any significance behind these
parallels?
     See Rashi on 4:22 where he explains the significance of
Tuval Cain's name!  Relate this to the above parallel.

10. Next, note how Enosh is mentioned at the conclusion of
chapter four, including the very intriguing mention that in
his lifetime, man began [to profane?] calling in [to] the Name
of God
(see 4:25-26, noting the wide range of interpretations of this
pasuk).  Relate this pasuk (and its ambiguity) to the above
parallel of names between the genealogies of Enosh & Cain, as
well as to the questions above!

11.  Next, review 4:19-22, noting not only the sons of Lemech
and their 'professions', but also the name of his daughter
'Naama'!
  Is there any explicit reason for the mention of Naama's
name?  Based on the 'professions' of her brothers, would you
expect for there to be something special about her as well?
  Note Rashi on 4:22, where he quotes Chazal's interpretation
that Naama was the wife of Noach!   Based on the parallel list
of names noted in the question above, what do you think led
Chazal to that conclusion?
     In what manner does Naama's marriage to Noach reflect the
continuity of 'professional society' after the Flood.  [Note
who were the 'uncles' of Shem, Cham & Yefet!]

12.  Finally, review 4:23-24, where it seems as though Lemech
had 'accidentally' killed someone (or possibly two people).
Can you suggest any logical reason for the Torah's mention of
this conversation between Lemech and his wives?
  How does it relate to the early details in chapter four?
  Then, if you have ample time, see the commentaries of Rashi,
Ibn Ezra, and Ramban on these two psukim; noting how each
commentator offers a totally different interpretation!  Note
however, how each commentary relates back to Cain (the opening
topic of this chapter); and how both Ibn Ezra and Ramban
relate to the fact that seven generations have passed!
  Attempt to relate the opinions of these commentators to the
topics discussed in the above questions, and to the purpose
(or underlying theme) of Sefer Breishit as a book of "nevuah".

YESHAYAHU'S 'COMMENTARY' ON SEFER BREISHIT!
13.  Review Yeshayahu 42:5-6; which just so happens to be the
first two psukim of the Haftara for Parshat Breishit - noting
the rather obvious parallel to Breishit 2:7.
     Attempt to explain how Yeshayahu may be relating to an
overall theme in Sefer Breishit - in regard to purpose of the
Creation of man, and to the purpose of God's choice of Am
Yisrael to become His nation.
  As you study this Haftara, note how it relates to the
recognition of God's Name by the nations of the world (as do
many other chapters in Yeshayahu, see the famous psukim in
2:1-
6).
  Likewise, as you continue your study Sefer Breishit, and
attempt to better understand its theme - keep these questions
in mind.

PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
  [The TSC shiur on Parshat Breishit will discuss the meaning
  of the 'double presentation' by Chumash of the story of
  Creation. The following questions will help guide your
  preparation.]

PEREK ALEPH [Chapter One of Sefer Breishit.]
1. Quickly scan from 1:1 to 2:3 noting how (and why) these
psukim form a distinct unit.  How would you title this entire
unit?
     Clearly, this unit divides into seven individual
"parshiot", corresponding to each day of Creation.  Carefully
study its first six 'parshiot', noting how there are certain
key phrases that are repeated on each day (e.g. "va'yomer
Elokim...", va'yar Elokim...", "va'yhi erev...", etc.).
  As you study this pattern, pay attention to the topics that
follow each of these phrases; and attempt to identify a basic
'form' that repeats itself in each day of Creation?
  Up until what point does this pattern continue? Can you
explain why?
  If you are able to discern a pattern, attempt to explain its
significance.
  
2. Relating to this pattern (created by these repeated
phrases), determine what phrase introduces each day. Then, by
relating to this phrase, determine what was the primary
Creation of each day.  [It will be helpful to keep a list.]
     Based on this opening phrase, are there certain days that
contain two 'acts of Creation'? If so what are these days, and
how are they thematically related?
     Review your list of the primary creation(s) of each day,
and then try to subdivide these six days of Creation into two
sub-units: i.e. contrasting the first three days and the
second three days.  [In other words, compare day #1 to day #4,
day #2 to day #5, and day #3 to day #6.)
     If you notice a pattern, attempt to explain its meaning!

3. Review chapter one once again, this time noting each time
the verb "bara" (to create) is used in its active form. To the
best of your recollection, is this verb ever used again in
Chumash (after chapter one). If so, where?
  [If you give up, see Bamdibar 16:30. Note as well that
  whenever this verb is used in Chumash, it describes an act
  of God, but never an act of man.]

     Based on the Torah's use of the word "yatzar" (in 2:7 and
2:19), in what manner is the verb "bara" different than the
verb "yatzar"?  In your answer, relate to creation from
'nothing' vs. creation from 'something'.
  [Relate this as well to the definition work (according to
  Halacha) that is forbidden on Shabbat!]

4.  As you should have noticed, the Hebrew verb "bara" is used
in the opening pasuk of  Breishit (1:1), at the beginning of
the fifth day, and when man is created on the sixth day.
     Can you discern a pattern that may be significant?
     Is there anything 'evolutionary' in this pattern?
     [See also Ramban on 1:26 (towards the middle).]

5.  According to what transpires on the seventh day, the
'process of creation' (that took seven days) is now complete.
Explain what is now 'complete', compared to what existed (or
didn't exist) beforehand.
  In your opinion, does this 'complete' universe now remain
'static', or does there remains something 'dynamic' about it?
  If so, what can 'change' and what cannot?
     For example, we find common characteristic that all
living things created on the third, fifth and sixth days, are
able to re-produce (even though the individuals die).  [See
1:11-12,21-22, and 1:25-28.]
     How does this relate to a 'completed' universe?
  Relate what has been created during these seven days to what
we refer now of days to as 'nature'.  [Would be correct to
conclude the creation of 'nature' completed during these seven
days?]

6.  In your opinion, is [what we call] 'nature' a phenomenon
that man can discern on his own?  Is there any way for a
person to figure out on his own that the creation of nature
was the act of one God?
  How would this relate to what the Torah informs us in Perek
Aleph of Sefer Breishit?
  Is it clear to man where nature comes from, or who controls
it?  Would it be logical to arrive at other conclusions in
regard to the underlying reasons for the various phenomena
that we call nature?
  Relate your answer to what may be the 'prophetic purpose' of
the first chapter of Sefer Breishit?

7. Note how the Torah use the name ELOKIM to refer to God
throughout this entire unit.  What is the meaning of the word
"elo-him" in Hebrew? What does the Hebrew word "el" imply, and
why is it used in the plural form to describe God?
     Can this word refer to anything (or anyone) else in
Chumash?
     See Ramban's explanation of this Name in 1:3!  Relate
this to the above questions. [See also Sefer Kuzari - fourth
ma'amar!]

PEREK BET
      [The second & third chapters of Parshat Breishit]
1. Note that 2:4 begins a new "parshia" that continues almost
all the way until the end of chapter 3. What can we infer from
this in regard to the thematic connection between the details
in chapters two three?

2.   Review the 'story of creatoin' as detailed in chapter
two, while carefully following the sequence of these events
(and their purpose). In your opinion, do these details
complement or contradict the details of the story of Creation
as detailed in chapter one?   According to either answer, can
you explain why these details were not included in chapter
one?
     In its context, would you say that 2:4 forms an
introduction to what follows in chapter two, or a summary of
what has transpired in chapter one? Why would (or should) this
affect how you understand the connection between these two
units?

3. Review 2:5, noting its statement that nothing could grow
without man to work the field.  Technically speaking, is this
statement correct? See Rashi on this pasuk. How does Rashi
relate to this question?
     How is the description of the creation of man, as
described in 2:7-25 different from his creation as described
in 1:26-29.
     In your answer, relate to the difference between a
commandment (see 2:16) and a blessing (see 1:28).

4. Many modern commentators have suggested that there are TWO
INDEPENDENT stories of Creation:
  I. 1:1->2:3 / The story of Creation in seven days [better
  known as PEREK ALEPH]
  II. 2:4-> 3:24 / The story of Gan Eden [better known as
  PEREK BET]

  Attempt to either support or refute this suggestion, based
on a literary and textual analysis of those chapters. In your
answer, relate to:
     a. God's Name in each account
     b. The progression and order of events
     c. How and when Chava was created
     d. The purpose (implied by the text) of man's creation
     e. Man's relationship with his surroundings, and with God
     f. The overall flow and structure of each story

5. If you did notice two accounts of the story of creation, in
your opinion which of these two accounts more closely reflects
man's physical existence and which account would you say
reflects his more 'spiritual' side?

PART III - PARSHANUT

1. "LIKRO B'SHEM HASHEM"
  Carefully review 4:25-26, and attempt to translate each word
of 4:26.
     In your opinion, did the word "huchal" mean: to begin
(like "hatchala") or to defile (like "chilul")?
  How would these two possible translations affect your
understanding of this pasuk?
  See how the commentaries of Rashi, Rasag, Ibn Ezra, &
Seforno relate to this question.

2.  In regard to the actual 'message' of this pasuk, do these
commentators agree or disagree?  See Rambam Hilchot Avoda Zara
1:1. How does Rambam understand this pasuk?
     In your answer, relate to the fact that this pasuk ends
the literary unit (which uses shem Havaya) which began in 2:4!

3. How does this pasuk relate to the story of:
          the Mabul (Note 6:1)?
          Migdal Bavel (Note 11:4)?
          Avraham Avinu? (Note 12:8, 13:4)?

 THE 'FIRST RASHI'
1. The famous first Rashi on Chumash quotes the Midrash of
Rabbi Yitzchak, which explains why the Torah begins with
Breishit.
     a) In your opinion, does this Midrash explain why Chumash
begins with the STORY OF CREATION, or why it begins with SEFER
BREISHIT?
     b) See Ramban's question on this Rashi.  Did you not ask
yourself the same question?  Which approach appears to be most
logical?
     c) Note that the first pasuk that the Midrash quotes is
from Tehillim chapter 111.  Read this entire perek, making
special note of its final pasuk.  What is the perek talking
about?  What does it have to do with "Breishit"?  In your
opinion, does the gist of this perek agree with the Ramban's
question on Rashi?
     d)  Note the phrase in the Midrash "v'natna l'asher
yashar b'ainav...". According to this Rashi, who is giving
what land to whom? Now, look at the source of this phrase in
Yirmiyahu 27:5 (See also its context in 27:1-8!)  According to
the pasuk in Yirmiyahu, who is giving what land to whom?!!!
     According to Yirmiyahu, why is this about to take place
(see Yirmiyahu 25:1-11 for a more complete explanation)?  What
does this have to do with why the Torah was given, and to whom
it was given?
     e) In your opinion, do you think that the Midrash assumes
that the reader is familiar with these two sources in Tehillim
& Yirmiyahu? [Back then (in Rabbi Yitzchak's time), did most
people know Tehillim and Nviim?]  If so, what point do you
think the Midrash intended on making?  Does this help answer
Ramban's question on Rashi?

               b'hatzlacha,
               menachem

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